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
syncerely
than
they
,
albeit
we
detest
and
renounce
all
Popery
)
but
all
those
errors
and
corruptions
in
doctrine
both
concerning
faith
and
manners
,
which
the
synagogue
of
Rome
&
her
louers
by
colour
of
the
Popes
authority
,
and
by
his
perswasion
and
enforcement
from
time
to
time
haue
receiued
,
professed
and
taught
,
either
contrary
to
the
doctrine
&
institution
of
Christ
and
his
Apostles
,
or
else
aboue
the
same
,
and
aboue
the
faith
of
the
ancient
primitiue
church
.
Neither
doe
wee
otherwise
single
Popery
from
Christian
religion
,
than
the
ancient
Catholickes
did
distinguish
Arianisme
,
Macedonianisme
,
Nestorianisme
,
Eutychianisme
,
Pelagianisme
,
and
other
heresies
from
the
true
faith
.
for
although
the
Arians
,
Macedonians
,
Nestorians
,
Eutychians
,
Pelagians
,
and
other
heretickes
did
hold
in
termes
the
articles
of
the
faith
;
yet
for
that
the
first
denied
the
diuinity
of
the
sonne
of
God
,
the
second
the
diuinity
of
the
holie
ghost
,
the
third
the
vnion
of
the
two
natures
in
the
person
of
Christ
,
the
fourth
the
verity
of
Christes
humane
nature
,
the
fift
the
necessitie
of
Gods
grace
,
and
added
diuers
nouelties
to
the
ancient
faith
;
they
were
reputed
heretickes
,
and
by
their
heresies
ancient
Christians
vnderstood
not
any
point
of
Christian
faith
,
but
their
singuler
opinions
,
which
they
maintained
obstinately
against
the
faith
.
The
Apostles
in
the
Primitiue
Church
,
did
teach
that
doctrine
,
which
they
had
receiued
from
Christ
Iesus
,
and
deliuered
the
same
to
their
successours
,
and
they
to
others
.
the
first
Christians
likewise
receiued
the
same
pure
,
and
without
corruption
.
but
as
the
enuious
man
,
while
the
men
of
the
house
slept
,
sowed
tares
among
good
corne
,
as
wee
read
Matth.
13.
so
false
Apostles
and
heretickes
from
time
to
time
haue
gone
about
with
their
cockle
and
tares
to
corrupt
the
syncere
doctrine
of
the
faith
,
abusing
the
negligence
of
true
teachers
to
their
owne
aduantage
;
but
yet
none
more
cunningly
and
fraudulently
,
than
the
Popes
of
Rome
and
their
complices
.
for
other
heretickes
were
soone
espied
by
their
opposition
to
the
doctrine
of
the
Apostles
and
Prophets
,
&
Christs
true
Church
,
timely
bewraying
themselues
,
but
these
vnder
the
titles
of
Apostolicke
men
and
Catholickes
haue
corrupted
the
Apostolicke
and
Catholicke
faith
,
and
vnder
the
name
and
title
of
the
Church
haue
vndermined
the
foundations
and
doctrine
of
the
Church
,
and
vnder
their
sheepes
clothing
haue
couered
their
rauening
and
wooluish
natures
.
and
so
haue
they
lurked
many
yeeres
mingling
their
traditions
and
inuentions
with
the
doctrines
of
faith
,
and
for
truth
deliuering
erroneous
and
superstitious
doctrines
,
and
vnder
the
name
of
Christ
endeuouring
to
erect
the
kingdome
of
Antichrist
.
At
the
first
they
clogged
religion
with
diuers
superfluous
and
superstitious
ceremonies
,
&
loaded
Christians
with
the
burthen
of
their
decretales
and
censures
.
but
in
the
end
they
corrupted
both
the
worship
of
God
,
&
the
doctrine
of
faith
.
Boniface
the
3.
obtained
of
Phocas
,
that
the
church
of
Rome
should
be
reputed
head
of
other
churches
.
and
this
was
the
beginning
of
the
Popes
supremacy
.
In
the
wicked
assembly
vnder
Irene
that
semipagan
empresse
at
Nice
the
doctrine
of
the
worship
of
images
began
first
to
be
established
.
&
this
the
Popes
of
Rome
willingly
embraced
,
vsing
this
occasion
to
establish
their
own
kingdome
,
&
to
free
themselues
from
the
gouernment
of
the
Emperour
.
then
also
the
superstitious
worship
of
Saints
reliques
began
to
be
authorised
,
and
vnwritten
traditions
vnder
the
title
of
Apostolicke
authority
to
be
commended
,
as
appeareth
in
the
third
action
of
that
synode
.
The
French
king
Charles
the
great
,
and
his
father
Pipin
and
other
their
successors
endowed
the
church
of
Rome
with
great
temporall
possessions
,
which
made
them
strong
and
powerfull
.
Nicolas
the
2.
in
a
certein
synode
at
Rome
first
decreed
,
that
Christes
body
was
present
in
the
eucharist
,
and
handled
with
the
priests
hands
,
and
pressed
with
the
teeth
:
and
this
fell
out
about
the
yeare
of
our
Lord
1059.
Gregory
the
7.
first
beganne
to
handle
the
temporall
sword
,
and
manifestly
to
oppose
himselfe
against
the
Roman
emperor
.
before
his
time
,
saith
Otho
Frisingensis
,
we
doe
not
read
of
any
Emperor
excommunicated
by
the
Pope
.
Nether
did
euer
anie
Bishop
of
Rome
presume
to
depose
the
emperour
before
him
.
some
alledge
Ambroses
example
.
but
that
sheweth
,
that
bishops
neuer
tooke
vpon
them
,
to
depose
princes
,
but
only
to
refrain
from
communicating
with
them
.
that
which
Gregory
the
seuenth
beganne
,
that
in
the
end
his
successors
obteined
.
for
by
their
practises
they
subdued
the
emperor
,
and
gaue
way
to
the
Turke
.
The
doctrine
of
transubstantiation
was
first
established
by
Innocent
the
third
in
a
synode
at
Lateran
,
about
the
yeare
of
our
Lord
1215.
then
also
came
in
the
necessity
of
auricular
confession
.
The
communion
vnder
one
kind
was
brought
in
first
by
the
synode
at
Constance
about
the
yeare
of
our
Lord
1414.
there
also
it
was
decreed
,
that
the
accidents
in
the
eucharist
did
subsist
without
a
subiect
.
In
the
conuenticle
of
Florence
about
the
yeare
of
our
Lord
1439.
the
doctrine
of
purgatorie
,
and
the
Popes
supremacy
was
decreed
by
the
authority
of
the
synode
.
there
also
the
doctrine
of
the
7.
sacraments
was
first
propounded
to
the
Armenians
,
as
proceeding
from
the
synode
.
neither
doe
we
read
of
the
forme
of
extreme
vnction
,
and
other
Popish
sacraments
there
set
downe
,
before
this
time
.
The
rest
of
the
errors
and
superstitions
of
Popery
were
established
and
confirmed
in
the
conuenticle
of
Trent
,
about
the
yeare
of
our
Lord
1564.
for
before
that
time
the
schoolemen
disputed
pro
and
contra
.
but
since
that
,
they
haue
made
it
vnlawfull
to
hold
otherwise
,
then
that
synode
prescribeth
,
in
matters
there
newly
determined
.
Now
they
haue
as
it
were
giuen
a
perfect
forme
,
and
full
authoritie
to
that
doctrine
,
which
before
was
not
either
perfectly
knowen
of
all
,
or
in
all
pointes
allowed
of
all
.
so
that
whatsoeuer
the
Papistes
vant
of
the
antiquitie
of
their
doctrine
;
yet
it
is
most
euident
,
that
the
full
establishment
of
it
,
as
it
is
now
deliuered
,
cannot
be
proued
or
shewed
before
this
conuenticle
.
then
their
missals
,
Breuiaries
and
offices
receiued
a
great
alteration
,
or
rather
a
new
forme
.
then
they
innouated
diuers
points
of
doctrine
both
concerning
faith
,
and
manners
.
To
relate
all
the
particular
errors
and
abuses
of
the
Romish
Church
were
a
matter
infinite
.
for
there
is
no
point
almost
,
wherein
the
Papists
varie
not
from
the
auntient
Church
,
the
article
concerning
the
holy
Trinitie
excepted
.
beside
that
they
vary
in
their
doctrine
and
practise
dailie
.
but
the
principall
points
of
Popery
,
wherein
we
charge
them
to
haue
digressed
from
the
doctrine
of
the
Apostles
and
primitiue
Church
of
Christ
,
are
these
.
First
they
haue
taught
nouelties
,
and
false
doctrine
concerning
the
verie
grounds
of
faith
.
the
Apostle
teacheth
vs
,
that
the
Church
is
built
vpon
the
foundation
of
the
Apostles
and
Prophets
,
Iesus
Christ
being
the
Cheefe
corner
stone
.
but
they
beleeue
the
church
to
be
built
vpon
the
Pope
.
Irenaeus
lib.
3.
c.
1.
saith
that
the
Apostles
did
first
preach
the
Gospell
,
and
afterward
deliuer
the
same
in
scriptures
,
that
they
might
be
a
foundation
and
pillar
of
our
faith
.
they
doe
make
the
traditions
of
the
church
not
written
equall
to
the
scriptures
,
and
vpon
them
,
nay
vpon
the
decretales
of
Popes
,
and
practise
of
Massepriestes
doe
build
their
faith
.
all
antiquitie
esteemeth
holy
scriptures
to
be
the
canon
of
our
faith
,
and
therefore
calleth
them
canonicall
.
But
the
Romanists
esteeme
them
to
be
an
vnperfect
canon
without
their
traditions
,
and
the
Popes
decretales
and
determinations
.
Bellarmine
lib.
4.
de
verb.
dei
c.
4.
saith
they
are
neither
necessary
,
nor
sufficient
without
traditions
.
The
fathers
neuer
accounted
the
bookes
of
Tobiah
,
Iudith
,
Ecclesiasticus
,
Wisdome
,
and
the
Machabees
equall
to
the
bookes
of
the
law
and
Prophets
extant
originally
in
Hebrew
,
as
appeareth
by
the
testimony
of
Hierome
in
prologo
Galeato
,
of
Athanasius
in
synopsi
,
of
Nazianzen
in
carm.
of
Epiphanius
and
diuers
others
old
and
new
writers
.
the
Papists
in
the
synode
of
Trent
decree
them
to
be
of
equall
authoritie
with
the
rest
.
the
auncient
catholikes
euer
esteemed
the
Hebrew
text
of
the
old
testament
,
and
the
Greeke
of
the
new
to
be
more
authentical
,
then
anie
translation
.
the
conuenticle
of
Trent
hath
made
the
old
latin
vulgar
translation
of
the
bible
authenticall
:
and
doth
not
giue
that
honor
to
the
originall
bookes
of
the
bible
.
the
canonicall
scriptures
,
we
say
,
receiue
their
force
from
the
author
of
them
.
and
this
is
to
be
prooued
by
the
consent
of
fathers
,
and
by
arguments
from
scriptures
,
law
and
reason
.
they
say
that
scriptures
receiue
force
and
authoritie
in
respect
of
vs
from
the
Church
,
or
rather
from
the
Pope
.
Papists
are
neither
willing
,
that
scriptures
be
turned
into
vulgar
tongues
,
nor
will
permitte
them
to
be
read
of
the
vulgar
sort
without
licence
,
or
publickly
read
in
vulgar
tongues
in
the
church
.
finally
they
say
they
are
obscure
and
hard
to
be
vnderstood
,
and
speake
what
they
can
in
their
disgrace
.
Secondly
they
teach
erroneously
concerning
Christs
naturall
body
,
and
concerning
his
office
.
the
body
of
Christ
they
beleeue
to
be
both
in
heauen
,
and
on
earth
on
euerie
altar
at
one
and
the
selfe
same
time
.
they
also
hold
,
that
his
body
is
really
vnder
the
accidents
of
bread
and
wine
,
giuing
him
a
body
neither
visible
nor
palpable
,
nor
in
any
sort
like
to
ours
.
they
teach
further
,
that
his
body
is
in
diuers
places
,
where
it
filleth
not
the
places
,
and
that
his
one
body
hath
relation
to
diuers
places
.
they
beleeue
,
that
the
soules
of
the
faithfull
before
Christes
comming
were
in
hell
,
or
at
least
in
Limbo
,
which
is
a
part
of
hell
,
and
were
thence
deliuered
by
Christes
going
to
hell
,
as
if
his
crosse
had
wrought
nothing
for
them
.
they
teach
that
Christ
as
man
is
omniscient
,
and
per
consequent
omnipotent
,
and
that
he
was
vir
perfectus
,
that
is
,
a
perfect
or
growne
man
from
the
first
instant
of
his
conception
.
his
office
of
mediation
they
giue
to
the
virgin
Mary
,
to
Angels
and
to
Saints
,
they
make
also
Saints
our
redeemers
,
teaching
,
that
by
their
merits
Christians
obteine
their
desires
,
and
are
deliuered
out
of
purgatorie
.
to
Masse-priests
they
giue
priesthood
according
to
the
order
of
Melchisedech
,
and
say
that
they
offer
vp
Christs
body
and
blood
really
for
quicke
and
dead
.
finally
they
make
the
Pope
head
,
spouse
and
monarke
of
the
Church
.
Neither
doe
they
teach
more
catholikely
of
Christes
mysticall
body
,
then
of
his
naturall
body
.
for
they
subiect
the
same
to
the
Pope
,
and
exclude
all
from
Christ
,
that
are
not
subiect
to
the
Pope
,
the
true
members
thereof
they
persecute
,
and
make
heretikes
and
reprobates
,
and
such
as
liue
without
order
or
law
,
professing
their
religion
outwardly
,
true
members
of
Christes
body
.
the
Church
,
say
they
,
is
alwaies
so
conspicuous
and
visible
,
that
euery
one
may
see
it
and
discerne
it
.
the
true
markes
of
the
church
,
that
is
,
true
doctrine
,
and
the
sincere
administration
of
Sacraments
,
and
holinesse
of
life
,
they
denie
,
assigning
most
common
and
vncerteine
markes
,
as
vnitie
,
vniuersalitie
,
antiquitie
,
succession
and
such
like
.
The
Pope
they
make
a
most
certeine
and
infallible
interpreter
of
Scriptures
,
and
iudge
of
matters
of
faith
.
they
giue
him
authoritie
to
make
lawes
for
the
whole
Church
,
and
power
to
binde
mens
consciences
.
they
make
him
more
souereigne
then
a
generall
Councell
,
and
say
that
his
power
in
giuing
indulgences
reacheth
into
purgatorie
.
they
say
he
hath
power
to
excommunicate
and
depose
kings
,
and
to
giue
away
their
kingdomes
to
others
.
Betwixt
the
Catholicke
church
and
Roman
church
they
make
no
difference
equalling
a
part
to
the
whole
.
they
say
also
,
that
the
Roman
church
can
neither
erre
nor
faile
.
The
worship
of
God
consisteth
in
spirit
and
trueth
,
but
they
place
the
same
in
certeine
externall
rites
and
ceremonies
,
and
in
meere
humane
inuentions
and
deuices
.
nay
for
God
they
worship
creatures
,
not
onely
giuing
diuine
honour
to
the
Sacrament
,
but
also
to
crucifixes
and
images
of
the
Trinitie
made
of
wood
,
stone
and
colours
.
they
doe
also
adore
not
onely
saints
,
but
rotten
bones
and
ragges
,
they
know
not
of
whom
.
to
Saints
they
pray
,
they
make
vowes
,
they
confesse
their
sinnes
:
to
saints
they
erect
churches
and
altars
:
to
their
images
they
burne
incense
and
present
diuers
oblations
,
and
finally
in
the
honour
of
Saints
haue
deuised
particular
masses
and
offices
,
transforming
the
Psalmes
and
wordes
of
Scriptures
to
Angels
and
Saints
.
Their
doctrine
concerning
the
Sacraments
is
most
exorbitant
.
for
they
doe
not
onely
adde
vnto
water
in
Baptisme
salt
,
spittle
,
oile
,
and
diuers
other
ceremonies
,
partly
idle
,
partly
superstitious
,
but
also
vnto
the
two
Sacraments
instituted
by
Christ
,
they
equall
confirmation
,
matrimonie
,
penance
,
orders
,
and
extreme
vnction
,
making
them
Sacraments
,
as
well
as
Baptisme
or
the
Lords
Supper
.
in
Confirmation
they
haue
deuised
both
a
new
signe
and
new
wordes
.
in
extreme
Vnction
they
haue
deuised
new
formes
.
in
the
ordring
of
Priestes
they
say
,
accipe
potestatem
offerendi
sacrisicium
in
ecclesia
pro
viuis
&
mortuis
,
that
is
,
receiue
power
to
offer
sacrifice
in
the
church
for
quicke
and
dead
.
in
Penance
they
vrge
a
necessity
of
confession
,
strange
formes
of
whipping
,
and
vncerteine
hopes
and
new
deuices
of
satisfaction
.
from
Matrimonie
they
exclude
Priestes
,
monkes
and
friars
,
and
make
it
a
Sacrament
,
albeit
they
know
neither
certeine
signes
,
nor
words
of
the
institution
of
it
.
but
the
institution
of
the
Lords
supper
they
haue
quite
abolished
.
for
that
which
Christ
ordeined
to
be
receiued
of
the
Communicants
,
that
the
masse-priest
doth
offer
for
quicke
&
dead
,
and
in
the
honour
of
Saints
and
Angels
,
of
which
there
is
not
one
worde
spoken
in
the
institution
.
our
Sauiour
in
bread
and
wine
instituted
his
last
supper
.
these
neither
leaue
bread
nor
wine
,
but
make
Christians
eaters
of
mans
flesh
,
and
drinkers
of
mans
blood
like
the
canibals
,
&
Cyclopes
.
Christ
ordeined
this
Sacrament
in
remembrance
of
his
death
and
passion
.
these
make
of
the
same
a
sacrifice
in
honour
of
Angels
and
Saints
.
the
cup
of
the
new
testament
they
take
from
Christians
,
abrogating
,
as
much
as
in
them
lieth
,
the
new
testament
established
in
Christs
blood
.
and
yet
they
say
Christians
sinne
mortally
,
if
they
heare
not
Masse
euery
Sunday
and
holiday
.
Of
grace
they
speake
,
as
men
deuoid
of
grace
,
and
knowledge
.
for
by
grace
,
by
which
we
are
saued
,
and
made
acceptable
to
God
,
they
vnderstand
nothing
else
but
either
charity
,
or
a
habit
not
distinct
from
Charity
.
so
that
albeit
they
exclude
not
grace
from
the
worke
of
our
saluation
,
yet
making
grace
a
habit
or
vertue
,
they
ouerthrow
grace
,
and
ascribe
the
merit
of
our
saluation
,
not
to
Gods
mercie
through
Christ
,
nor
to
the
merit
of
his
Passion
,
but
properly
to
our
owne
workes
and
merites
.
diuers
of
them
saie
that
men
are
predestinated
for
their
merites
foreseene
,
and
all
hold
,
that
men
were
reprobated
for
their
sinnes
foreseene
before
.
they
say
further
,
that
the
vnregenerat
hath
freewill
as
well
as
the
regenerat
,
and
that
not
onely
in
matters
of
this
life
,
but
also
to
doe
workes
of
piety
and
other
supernaturall
effectes
.
The
doctrine
of
faith
they
haue
also
much
corrupted
.
for
they
make
Charity
the
forme
of
faith
,
as
if
faith
were
without
forme
or
life
of
it selfe
,
and
as
if
the
iust
man
did
not
liue
by
faith
.
to
this
purpose
they
say
that
not
onlie
wicked
and
reprobat
men
,
but
also
the
diuels
of
hell
maie
haue
true
and
iustifying
faith
.
they
hold
further
,
that
by
faith
we
are
not
onely
to
hold
whatsoeuer
is
conteined
in
holy
scriptures
,
but
also
whatsoeuer
is
deliuered
by
tradition
,
or
determined
by
the
Pope
.
and
lastly
that
no
man
is
to
beleeue
,
that
he
shall
assuredly
be
saued
,
but
rather
to
hold
,
that
he
that
is
truly
iustified
,
may
be
damned
.
Concerning
the
law
of
God
they
teach
both
contrary
to
reason
and
law
.
for
first
they
cut
out
the
2.
commandement
in
their
offices
of
our
Lady
and
their
primers
,
because
it
cannot
well
stand
with
the
Popish
worship
of
images
.
secondly
they
teach
that
concupiscence
without
our
consent
is
not
sinne
,
albeit
the
law
say
,
non
concupisces
.
thirdly
they
say
,
that
it
is
sinne
as
well
to
transgresse
the
Popes
decrees
,
as
Gods
lawes
.
fourthly
they
beleeue
,
that
the
Pope
is
able
either
to
dissolue
the
law
,
as
for
example
,
where
he
absolueth
subiectes
from
their
obedience
to
princes
,
and
children
from
their
duty
to
parents
,
or
at
the
least
to
dispense
with
the
transgressors
of
the
law
,
as
for
example
,
with
periured
persons
,
adulterers
,
Sodomites
,
murtherers
,
assassinors
,
theeues
,
sacrilegious
persons
and
such
like
.
fiftly
they
beleeue
that
a
man
is
able
perfectly
to
fulfill
the
law
.
of
which
it
followeth
that
man
is
able
to
liue
without
all
sinne
,
which
as
Augustine
sheweth
lib.
4.
de
bono
perseuerat
.
c.
2.
&
5
,
and
Hierome
aduers
.
Pelag.
is
flat
Pelagianisme
.
In
their
doctrine
of
praiers
they
offend
much
.
yet
is
the
practise
of
Papists
farre
worse
,
than
their
doctrine
in
this
point
.
our
Sauiour
teacheth
vs
to
goe
to
his
father
in
his
name
:
they
go
to
God
by
the
intercession
of
Saints
.
nay
oftentimes
they
run
to
Saints
,
Angels
,
and
the
blessed
Virgin
without
once
thinking
of
God
,
especially
if
they
thinke
no
more
than
they
vtter
in
their
praiers
.
they
pray
in
a
tongue
which
they
vnderstand
not
,
which
is
rather
prating
than
praying
.
they
pray
for
remission
of
sinnes
for
the
dead
,
not
knowing
whether
they
bee
damned
or
no.
they
pray
before
stockes
and
stones
.
nay
they
put
their
trust
in
them
.
for
if
this
were
not
so
,
why
should
they
hope
for
better
successe
at
the
image
of
our
Lady
of
Loreto
or
Monserat
,
than
at
any
other
image
or
forme
of
our
Lady
?
They
beleeue
,
that
almes
satisfie
for
sinnes
,
and
that
those
are
best
bestowed
,
that
are
giuen
to
Monkes
and
Friers
,
and
such
idle
vagabonds
and
plagues
of
states
:
whereas
the
first
ouerthroweth
Christs
merits
and
satisfaction
,
the
second
is
an
occasion
of
all
the
mischiefes
brewed
by
these
mothes
of
religion
,
and
blemishes
of
state
.
They
teach
,
that
it
is
mortall
sinne
,
not
to
fast
on
Saints
vigiles
,
embre
daies
,
and
other
times
appointed
by
the
Pope
,
and
that
fasting
standeth
in
eating
fish
,
and
abstaining
from
our
suppers
and
such
obseruances
,
and
finally
that
such
fasts
doe
not
only
satisfie
for
sinnes
,
but
also
merit
heauen
.
Conscience
they
know
not
.
for
they
make
no
conscience
to
cut
Christian
mens
throats
for
not
yeelding
to
all
their
abhominations
,
and
thinke
it
conscience
to
obey
the
Popes
decrees
,
though
very
vnlawfull
.
Neither
can
they
well
auoid
sinne
,
that
know
not
what
sinne
is
.
The
virgin
Mary
by
most
of
them
is
acquited
from
originall
sinne
.
and
they
define
sinne
to
bee
,
not
onely
the
transgression
of
the
law
of
God
,
but
also
euery
transgression
of
the
law
of
the
Pope
;
nay
euery
breach
of
the
law
of
man
,
which
vtterly
taketh
away
the
difference
betwixt
the
lawes
of
God
and
man
.
Of
the
state
of
soules
departed
they
seeme
to
know
little
truly
,
although
some
say
,
they
know
too
much
.
for
they
do
not
say
as
we
doe
,
that
there
are
two
waies
after
this
life
,
the
one
of
the
faithfull
to
eternall
life
,
the
other
of
the
wicked
to
eternall
death
,
but
they
say
,
that
some
go
into
purgatorie
,
and
others
into
limbus
puerorum
.
and
out
of
purgatory
they
say
soules
are
deliuered
partly
by
masses
,
and
partly
by
indulgences
.
All
these
points
of
erroneous
&
false
doctrine
,
and
all
others
,
which
either
contrarie
,
or
beside
the
word
of
God
,
the
Pope
,
and
his
complices
haue
inuented
,
and
brought
into
the
church
of
Rome
,
we
call
Popery
.
and
this
is
the
subiect
of
this
discourse
,
and
the
doctrine
against
which
we
dispute
.
let
no
man
therefore
thinke
,
because
the
Papists
maintaine
many
points
of
Christian
religion
,
that
either
we
reprehend
that
truth
,
which
they
and
we
defend
,
or
that
they
can
defend
the
errors
of
Popery
,
because
they
hold
some
trueth
.
but
either
let
them
iustifie
their
errors
;
or
else
they
shall
bee
forced
to
confesse
,
that
the
proper
doctrine
of
Popery
is
wicked
and
erroneous
.
CHAP.
II.
Of
the
grounds
and
foundations
of
Popish
religion
.
AS
Popery
is
diuers
from
Christian
religion
,
so
hath
the
same
other
foundations
than
Christian
religion
.
The
doctors
of
Trent
in
the
fourth
session
of
that
synode
hauing
pronounced
them
anathema
,
that
shall
not
receiue
all
the
bookes
of
the
Bible
,
as
they
are
found
in
the
old
Latin
vulgar
translation
,
and
read
in
the
church
of
Rome
,
for
holy
and
canonicall
,
or
that
shall
wittinglie
contemne
the
traditions
of
that
church
,
doe
signifie
that
this
is
the
foundation
of
the
confession
of
faith
,
which
they
meant
to
publish
.
so
it
appeareth
they
ground
their
faith
beside
canonicall
scriptures
vpon
apocryphall
writings
of
Tobiah
,
Iudith
,
Wisedome
,
Ecclesiasticus
and
the
Machabees
,
and
diuers
fragments
of
books
not
found
in
the
Hebrew
text
of
the
Bible
,
and
vpon
traditions
not
written
,
but
deliuered
from
hand
to
hand
from
the
Apostles
,
as
they
say
,
and
so
come
to
their
hands
.
but
where
they
speake
of
scriptures
,
it
is
to
be
obserued
,
that
they
doe
not
simply
allow
them
,
but
as
they
are
contained
in
the
old
vulgar
translation
,
and
as
they
are
expounded
by
the
Church
of
Rome
.
those
which
vnder
any
pretence
doe
reiect
the
old
translation
,
or
vse
any
interpretation
contrary
to
the
Romish
Churches
meaning
,
they
condemne
.
Stapleton
in
his
booke
intituled
Principia
doctrinalia
doth
deliuer
vnto
vs
seuen
grounds
or
principles
of
his
religion
.
the
first
is
the
Church
,
the
second
the
Pope
,
the
third
the
means
vsed
by
the
Pope
in
iudgement
,
the
fourth
the
Popes
infallibility
in
iudgement
,
the
fifth
his
power
in
taxing
the
canon
of
Scriptures
,
the
sixth
his
certaine
interpretation
of
Scriptures
,
the
seuenth
his
power
in
deliuering
doctrine
not
written
.
these
I
say
are
his
grounds
and
principles
absurdly
deuised
,
confusedly
disposed
,
and
ridiculously
propounded
,
as
God
willing
,
shall
be
shewed
otherwhere
.
now
it
is
sufficient
to
declare
,
that
whatsoeuer
he
bableth
elsewhere
of
scriptures
,
councels
&
fathers
,
yet
heere
they
are
all
suppressed
in
this
diuision
,
or
at
the
least
concealed
vnder
the
name
of
the
Church
,
or
Pope
,
which
in
his
preface
to
Gregory
the
13.
hee
calleth
supremum
numen
in
terris
,
that
is
,
the
supreme
God
of
the
world
,
and
who
to
him
is
all
in
all
.
likewise
in
his
preface
to
his
relection
of
doctrinall
principles
,
hee
seemeth
directly
to
exclude
the
scriptures
.
Christianae
religionis
fundamentum
habemus
saith
he
,
ab
ipsis
literis
apostolicis
&
euangelicis
uliud
.
that
is
,
we
haue
another
foundation
of
Christian
religion
diuers
from
the
writings
of
the
Apostles
&
Prophets
.
if
he
exclude
not
scriptures
,
yet
he
admitteth
them
no
otherwise
,
than
according
to
the
interpretation
of
the
Pope
,
and
his
complices
.
nay
without
the
Popes
declaration
he
doth
tediouslie
discourse
,
that
Christians
are
not
to
receiue
the
canon
of
scriptures
.
The
decretale
epistles
of
the
Pope
no
doubt
they
admit
for
the
foundation
of
their
faith
.
for
in
the
rubricke
of
their
decrees
c.
in
canonicis
.
dist.
19.
they
doe
determine
that
the
Popes
decretales
are
to
bee
numbred
among
canonicall
scriptures
.
inter
canonicas
scripturas
,
say
they
,
decretales
epistolae
connumerantur
.
likewise
Gelasius
c.
sancta
Romana
.
dist.
15.
defineth
that
the
Popes
decretale
epistles
are
to
bee
receiued
with
veneration
.
In
the
same
decretale
Gelasius
authoriseth
the
Romane
martyrologe
or
legends
of
martyrs
.
neither
can
Kellison
,
or
his
kettle
companions
deny
this
to
be
one
of
the
grounds
of
his
rammish
,
I
would
say
Romish
religion
,
seeing
these
martyrologes
and
legendes
conteine
diuers
traditions
,
which
the
conuenticle
of
Trent
will
haue
all
Papistes
to
receiue
with
equall
affection
to
scriptures
.
Canus
lib.
1.
loc.
theolog
.
c.
1.
assigneth
tenne
places
,
out
of
which
he
saith
,
diuines
are
to
draw
arguments
.
the
first
is
the
authority
of
scriptures
.
the
second
the
authority
of
traditions
not
written
.
the
third
is
the
authority
of
the
catholike
church
.
the
fourth
the
authority
of
councels
.
the
fifth
the
authority
of
the
church
of
Rome
.
where
wee
are
to
note
that
more
honestly
than
his
companions
hee
maketh
the
church
of
Rome
to
differ
from
the
Catholike
church
.
the
sixth
is
the
authority
of
ancient
fathers
.
the
seuenth
the
authority
of
Romish
schoole
doctors
.
the
eighth
naturall
reason
.
the
ninth
the
authority
of
Philosophers
.
the
tenth
the
authority
of
writers
of
stories
.
so
wee
see
how
hee
buildeth
his
faith
vpon
men
,
as
well
as
vpon
God
,
and
matcheth
traditions
not
written
with
the
most
diuine
writings
of
the
Prophets
and
Apostles
,
and
conioyneth
the
authority
of
councels
and
fathers
,
nay
of
schoolemen
and
Philosophers
with
the
testimony
of
holy
scriptures
framing
to
vs
rather
an
humane
then
a
diuine
foundation
of
Christian
faith
.
Martin
Perez
a
plaine
dealing
Papist
knowing
,
that
all
those
points
of
doctrine
,
which
are
in
controuersie
betwixt
his
fellowes
and
vs
,
are
grounded
rather
vpon
tradition
then
scripture
,
doth
entitle
his
whole
discourse
of
these
matters
,
de
traditionibus
,
that
is
,
a
discourse
of
traditions
.
Finally
Bellarmine
lib.
2.
de
Pontif.
Rom.
cap.
31.
doth
call
the
Pope
the
foundation
of
the
building
of
the
church
,
Fundamentum
aedisicij
ecclesiae
,
and
in
his
preface
before
his
bookes
de
pontisice
Rom.
he
saith
,
that
the
seat
of
Peter
,
or
the
Popes
chaire
,
is
the
approued
stone
,
the
corner
,
and
pretious
stone
placed
in
the
soundation
,
of
which
the
Prophet
I
say
speaketh
.
c.
8.
and
28.
and
with
him
concurreth
Sanders
in
his
booke
of
the
Rocke
of
the
church
.
Stapleton
also
declareth
the
matter
most
plainely
in
praefat.
in
relect.
princip.
doctr.
where
he
saith
,
that
the
foundation
of
the
knowledge
of
Christian
religion
is
necessarily
placed
in
the
authority
of
the
Pope
teaching
vs
,
in
whom
he
saith
,
he
heareth
God
speaking
to
vs
.
his
wordes
are
,
in
hac
docentis
hominis
authoritate
(
he
speaketh
of
the
Pope
)
in
qua
deum
loquentem
audimus
religionis
nostrae
cognoscenda
fundamentum
necessariò
pom
credimus
.
and
this
others
must
necessarily
also
hold
.
for
they
hold
him
to
be
the
supreme
interpreter
of
scriptures
,
and
an
infallible
Iudge
of
all
controuersies
of
religion
,
and
a
law-giuer
to
our
consciences
,
binding
all
mens
consciences
by
his
lawes
;
which
is
the
common
opinion
,
as
Bellarmine
lib.
4.
de
Pontifice
Rom.
c.
16.
saith
of
all
casuistes
.
a
pitifull
case
therefore
it
is
,
wherein
the
Papistes
stand
,
whose
consciences
are
chained
with
so
many
bondes
.
This
then
being
found
in
the
suruey
of
the
grounds
of
Popish
religion
,
let
vs
also
consider
what
conclusions
may
be
hence
inferred
,
that
we
may
as
well
suruey
the
conclusions
as
the
premisses
.
First
it
followeth
,
that
these
grounds
being
blasphemous
both
in
regard
of
the
spirit
of
God
which
is
the
enditer
and
author
of
holy
scriptures
,
and
also
in
regard
of
Christ
Iesus
,
the
foundation
of
the
church
and
finisher
of
our
saith
,
the
doctrine
and
religion
of
Popery
cannot
be
cleere
of
blasphemie
.
for
to
match
Popish
decretales
with
holy
scriptures
,
and
the
Popes
determination
with
Gods
law
,
is
derogatory
to
Gods
holy
spirit
,
and
a
plaine
disparagement
to
Gods
holy
law
.
likewise
it
is
blasphemous
to
accuse
the
holy
scriptures
of
insufficiencie
and
imperfection
,
and
to
attribute
more
certaintie
and
perspicuitie
to
the
decretales
of
the
Pope
,
then
to
the
lawes
of
God
.
it
is
also
blasphemous
either
to
remoue
Christ
out
of
the
foundation
of
the
church
,
or
at
the
least
to
ioyne
the
Pope
with
him
in
the
foundation
,
and
that
as
a
more
necessary
foundation
for
the
knowledge
of
Christian
religion
,
as
Stapleton
saith
.
the
same
also
is
directly
contrary
to
the
words
of
the
Apostle
.
1.
Cor.
3.
Ephes.
2.
and
of
S.
Iames.
c.
4.
in
the
first
of
which
places
we
finde
,
that
no
other
foundation
can
be
layd
of
the
church
,
but
Christ
Iesus
.
in
the
2.
we
reade
,
that
the
Church
is
founded
vpon
the
Apostles
and
Prophets
,
Iesus
Christ
being
the
cheefe
corner
stone
.
in
the
3.
we
vnderstand
,
that
there
is
only
one
Law-giuer
and
Iudge
,
which
is
able
to
saue
and
destroy
.
it
is
finally
very
impious
and
blasphemous
to
assirme
,
that
the
Pope
is
a
more
certaine
and
superiour
Iudge
,
then
God
himselfe
speaking
to
vs
in
scriptures
,
or
then
the
Apostles
and
Prophets
,
that
were
ledde
into
all
truth
by
the
spirit
of
God
.
of
other
blasphemies
of
Popery
we
shall
haue
further
occasion
to
speake
hereafter
.
Secondly
seeing
the
Papistes
are
not
certaine
of
their
grounds
,
it
must
needes
follow
,
that
the
religion
of
Papists
is
most
vncertaine
.
that
they
cannot
be
certain
of
their
grounds
diuers
arguments
declare
.
for
neither
are
they
certaine
whether
Clement
,
Leo
,
or
any
other
sitting
in
the
Popes
chayre
be
true
Pope
.
nor
canne
they
assure
themselues
,
whether
the
decretales
,
which
goe
vnder
the
names
of
Popes
,
were
indeed
their
decretales
,
whose
names
they
cary
.
Antonius
Contius
a
learned
Papist
in
a
certaine
annotation
of
his
added
to
the
ch.
sancta
.
dist.
15.
in
Plantins
edition
,
saith
,
that
all
the
decretales
set
out
vnder
names
of
Popes
before
Siluester
,
are
false
.
and
this
he
saith
he
hath
shewed
manifestly
.
further
it
cannot
be
proned
,
that
all
the
determinations
of
the
Popes
are
right
and
equall
.
nay
contrarie
,
we
haue
by
diuers
most
certeine
demonstrations
prooued
,
that
both
concerning
scriptures
,
faith
,
the
law
,
sacraments
,
praier
,
the
worship
of
God
,
and
diuers
pointes
of
faith
they
haue
determined
contrary
to
the
rule
of
saith
,
as
shall
hereafter
more
particularly
appeare
.
Thirdly
it
were
plaine
impudencie
to
say
,
that
the
Apostles
instituted
the
consecration
of
the
Paschal
Lambes
,
the
forme
of
hallowing
of
churches
,
salt
,
water
,
and
all
Popish
trinkets
,
the
form
of
praying
vpon
beades
,
and
the
rest
of
the
Romish
traditions
.
neither
shall
Kellison
euer
be
able
to
iustifie
all
those
reportes
,
which
his
teachers
haue
receiued
by
tradition
,
and
publikely
heretofore
set
forth
,
and
now
read
out
of
their
legendes
.
Fourthly
diuers
of
those
84.
canons
,
which
goe
vnder
the
names
of
the
Apostles
are
disclaymed
by
the
Papists
themselues
,
and
the
rest
cannot
be
proued
,
that
they
were
made
by
the
Apostles
.
of
the
actes
of
the
Nicene
Councell
the
Papists
themselues
haue
no
certainty
.
Most
confesse
20.
as
Ruffin
,
and
Pope
Stephen
,
&
others
in
c.
vigint
.
dist
.
16.
Gratian
vnder
the
testimony
of
Athanasius
telleth
vs
of
70.
c.
septuaginta
dist.
16.
now
one
Alphonsus
a
pisa
a
Iebusite
hath
published
80.
canons
.
the
acts
of
the
councell
supposed
to
be
held
vnder
Siluester
Bishop
of
Rome
are
all
conterfeit
,
as
the
barbarous
stile
,
and
strange
forme
of
gouernment
represented
in
those
acts
,
and
diuers
barbarous
names
and
other
arguments
doe
signifie
.
sometimes
Peter
Crabbe
the
collector
of
councels
doth
set
downe
diuers
actes
of
councels
not
only
differing
,
but
also
repugnant
one
to
another
.
fiftly
diuers
bookes
are
set
foorth
vnder
the
name
of
fathers
,
that
no
man
can
certeinly
say
were
written
by
the
fathers
,
whose
names
they
cary
.
Nay
some
of
them
doe
containe
doctrine
contrary
to
the
faith
professed
by
the
fathers
.
sixtly
they
are
not
certaine
either
what
is
the
sense
of
the
Romane
church
,
diuers
doctors
yeelding
diuers
interpretations
of
scriptures
,
or
what
is
the
old
Latine
translation
.
for
Sixtus
Quintus
setteth
out
the
old
vulgar
Latin
translation
after
one
sort
,
and
Clement
the
eight
after
another
.
and
he
that
alloweth
the
translation
of
Sixtus
Quintus
must
nedes
condemne
that
of
Clement
the
eight
,
&
contrariwise
.
finally
seeing
diuers
Papists
assigne
diuers
grounds
of
their
faith
,
and
scarce
two
of
many
doe
agree
in
all
points
concerning
their
foundations
and
the
assurance
of
them
;
how
can
they
pretend
either
vnity
,
or
certainty
in
their
religion
?
Thirdly
the
foundations
of
Popery
being
laid
vpon
false
decretals
,
and
lying
legends
,
hardly
shall
our
aduersaries
be
able
to
deny
their
religion
to
be
false
,
and
full
of
lies
.
that
the
Popes
doe
in
their
decretales
report
notorious
lyes
it
is
apparent
by
the
decretale
set
out
vnder
the
name
of
Innocentius
.
c.
quis
nesciat
.
dist.
11.
where
he
denieth
,
that
anie
taught
or
gathered
churches
in
France
,
Spaine
,
Afrike
,
Italy
beside
S.
Peter
,
and
those
which
were
sent
by
him
and
his
successors
.
and
likewise
by
the
decretale
of
Gregorie
the
4.
c.
in
praeceptis
,
dist.
12.
where
it
is
said
,
that
all
causes
are
to
be
referred
to
the
church
of
Rome
,
as
to
the
head
,
and
from
thence
to
receiue
direction
,
from
whence
it
receiued
his
beginning
.
and
by
the
chapter
in
nouo
.
dist.
21.
where
it
is
said
,
that
the
rest
of
the
Apostles
made
Peter
their
Prince
,
and
infinit
others
.
that
the
legendes
,
which
are
the
ground
and
receptacle
of
many
traditions
,
are
ful
of
lies
I
haue
shewed
els
where
.
if
Kellison
the
Suruey
or
deny
this
,
let
him
proue
vnto
vs
,
that
S.
George
killed
a
dragon
ready
to
deuour
the
kings
daughter
of
Silena
,
and
conquered
Palestine
;
that
Catharine
ouercame
50.
Philosophers
,
and
conuerted
the
Empresse
and
the
general
of
the
emperors
army
,
and
broke
a
wheele
with
her
praiers
,
that
with
turning
killed
4000.
pagans
.
that
S.
Nicholas
being
an
infant
fasted
Wednesdaies
and
Fridaies
.
that
Bernacus
yoked
harts
.
that
Saint
Brendan
sayled
into
Paradise
.
that
a
crucifixe
of
wood
resaluted
Bartilmew
a
monke
of
Durrham
,
that
the
blessed
Virgins
body
was
caried
into
heauen
by
Angels
,
that
her
house
was
carried
ouer
the
seas
first
into
Dalmatia
,
and
then
into
Italy
,
and
lastly
to
Loreto
,
and
the
rest
of
those
tales
.
Fourthly
,
the
Pope
being
the
foundation
of
the
church
,
it
followeth
,
that
as
oft
as
the
Pope
dieth
,
the
church
is
without
foundation
.
it
followeth
also
that
the
Pope
going
to
hell
,
as
it
appeareth
by
the
chap.
Sipapa
.
dist.
40.
that
he
may
,
the
foundation
of
the
Church
should
lie
in
hell
.
that
the
Pope
falling
into
heresie
,
as
Liberius
,
Honorius
1.
Iohn
the
22.
and
diuers
others
haue
done
,
that
the
Church
should
faile
;
which
be
matters
absurd
,
and
impious
to
affirme
.
Fifthly
,
seeing
diuers
old
traditions
are
now
out
of
vse
,
as
for
example
,
that
of
celebrating
baptisme
at
Easter
,
and
praying
standing
betwixt
Easter
and
Whitsontide
,
and
of
praying
with
our
faces
turned
to
the
East
,
and
such
like
,
it
must
needes
be
granted
,
that
the
foundations
of
Popery
are
ruinous
.
for
why
may
not
the
like
happen
to
other
traditions
,
as
to
these
?
and
if
traditions
be
temporary
and
ruinous
,
which
they
make
equall
to
holy
scriptures
,
what
can
they
alleadge
for
the
continuance
and
perpetuity
of
the
Popes
decretales
,
which
are
not
only
contrarie
to
holy
Scriptures
,
but
also
repugnant
one
to
another
?
Sixthly
,
the
old
translation
differing
from
it selfe
in
the
editions
of
Sixtus
Quintus
and
Clement
the
eigth
and
others
set
out
at
Colein
,
Louain
and
Antwerpe
,
and
much
more
from
the
originall
bookes
of
the
old
Testament
in
Hebrew
,
and
new
in
Greeke
,
and
the
interpretations
of
the
scriptures
being
so
diuers
in
the
chiefe
doctors
of
the
Romish
church
,
and
so
repugnant
to
the
meaning
of
the
holy
Ghost
,
it
doth
necessarily
follow
,
that
Popish
religion
is
composed
of
contrary
pieces
,
and
cannot
be
the
faith
of
Christ
,
which
is
one
,
and
hath
onely
one
firme
foundation
.
Finally
,
there
can
bee
no
consent
or
vnity
in
the
points
of
Popish
doctrine
,
for
that
the
same
consisteth
of
contrary
opinions
of
Popes
,
and
is
grounded
vpon
contrary
traditions
,
contrary
legends
,
contrary
interpretations
of
fathers
and
schoolemen
,
and
either
of
traditions
or
decretales
contrary
to
scriptures
,
or
of
sentences
of
fathers
contrary
to
decretales
,
and
Romish
traditions
.
CHAP.
III.
Of
the
wicked
doctrine
of
Papistes
concerning
the
law
of
God
,
and
the
performance
thereof
.
LOng
it
were
to
relate
all
the
wicked
and
false
doctrines
of
Popery
in
euery
point
of
Christian
faith
.
beside
that
the
same
is
performed
largely
by
diuers
learned
men
in
diuers
ample
volumes
.
we
will
therefore
heere
speake
onely
of
some
principall
points
of
religion
,
and
shew
how
they
haue
beene
by
our
aduersaries
most
notoriously
abused
and
corrupted
,
and
so
proceed
to
intreat
of
the
beginnings
,
proceedings
,
impieties
,
falsities
,
contradictions
,
and
other
abuses
and
defects
,
that
are
generally
found
in
Popery
.
First
,
then
wee
finde
,
that
they
haue
not
only
taught
impiously
of
Gods
law
,
but
also
reiected
the
same
for
their
owne
traditions
.
generallie
they
hold
that
the
Popes
lawes
bind
in
conscience
,
and
that
it
is
sinne
to
transgresse
them
.
but
if
this
were
so
,
then
were
not
the
knowledge
of
sinne
by
the
law
,
as
the
Apostle
teacheth
vs
,
neither
were
the
law
of
God
perfect
,
nor
a
certaine
rule
of
Christian
life
,
nor
were
God
the
onely
lawgiuer
,
that
could
saue
and
destroy
.
Bellarmine
lib.
1.
de
stat.
peccat
.
c.
3.
saith
that
there
are
certaine
sinnes
,
or
transgressions
of
the
law
,
so
light
and
little
,
that
they
deserue
not
eternall
death
.
but
this
doth
frustrate
the
sanction
or
vigour
of
the
law
,
that
pronounceth
them
accursed
,
which
continue
not
in
all
things
,
which
are
written
in
the
booke
of
the
law
to
do
them
,
as
we
read
Galat.
3.
The
Scotists
and
most
Papists
now
hold
,
that
the
Virgin
Mary
was
neither
conceiued
in
sinne
,
nor
euer
committed
sinne
.
but
the
Apostle
Rom.
5
,
saith
,
that
by
one
man
sinne
entred
into
the
world
,
and
death
by
sinne
went
ouer
all
.
and
Galat.
3.
he
sheweth
how
the
scripture
hath
concluded
all
vnder
sinne
.
All
of
them
hold
,
that
in
the
regenerate
concupiscence
is
no
sinne
.
yet
can
they
not
deny
,
but
that
concupiscence
is
forbidden
by
the
law
of
God
.
and
thereupon
the
Iebusites
in
their
censure
of
Colein
denie
all
to
bee
sinne
,
that
is
repugnant
to
the
law
of
God
.
Let
Christians
therefore
imagine
whether
they
will
follow
the
Apostle
,
that
sheweth
sin
to
bee
knowen
by
the
law
,
and
that
concupiscence
is
sinne
,
or
the
Iebusites
denying
the
same
.
The
Iebusites
of
Collein
fol.
194.
affirm
,
that
what
the
law
commandeth
concerning
the
loue
of
God
with
our
whole
hart
,
mind
&
soule
,
pertaineth
not
to
vs
in
this
life
.
as
if
God
had
giuen
a
law
to
soules
in
the
life
to
come
,
and
not
to
men
in
this
life
.
this
error
our
Sauiour
confuteth
Matth.
22.
where
he
assoileth
the
Scribes
question
concerning
the
greatest
commandement
in
the
law
.
The
same
fellowes
fol.
48.
affirme
that
a
regenerate
man
is
able
to
performe
the
law
of
God
perfectly
.
but
if
this
be
so
;
then
they
are
deepe
plunged
in
the
heresie
of
the
Pelagians
,
who
were
condemned
for
holding
,
that
Christians
are
able
to
liue
without
all
sinne
.
The
Papists
teach
,
that
we
are
to
bee
iustified
and
saued
by
the
workes
of
the
law
.
but
the
Apostle
2.
Cor.
3.
teacheth
contrarie
,
that
the
law
is
the
minister
of
death
.
The
law
of
God
forbiddeth
vs
the
hauing
of
other
gods
beside
him
,
in
which
commandement
wee
are
also
forbidden
to
giue
the
honour
of
God
to
creatures
.
but
Papists
beside
God
in
heauen
haue
a
God
on
earth
,
as
appeareth
euidently
by
the
chap.
satis
dist.
96.
and
diuers
glosses
of
canonists
,
and
glosing
flatteries
of
Papistes
.
they
worship
the
sacrament
also
as
God
,
and
Bellarmine
lib.
de
monachis
c.
14.
doth
call
Saints
Gods
by
participation
.
the
honour
of
God
they
giue
to
Saints
and
Angels
,
yea
to
the
images
of
Christ
,
of
the
Crosse
,
and
of
the
Trinity
.
in
the
honour
of
Angels
and
Saints
they
say
masses
,
and
offices
,
they
erect
churches
,
altars
,
and
images
,
and
burne
incense
vnto
them
.
they
call
vpon
them
,
sweare
by
them
,
make
vowes
,
and
confesse
their
sinnes
vnto
them
.
The
second
law
of
the
first
table
prohibiteth
the
making
of
grauen
images
.
to
the
intent
to
bow
vnto
them
,
and
to
worship
them
.
but
Papistes
do
both
make
them
,
and
praie
and
crouch
before
them
.
they
do
also
offer
gifts
,
and
burne
incense
vnto
them
,
as
the
heathen
did
to
their
idols
.
nay
,
which
the
heathen
did
neuer
,
they
giue
the
same
honour
to
a
picture
of
Christ
,
or
of
the
Crosse
,
or
of
the
Trinity
,
which
they
giue
to
God
himselfe
.
praying
to
the
Crosse
they
say
,
ô
Crosse
of
Christ
protect
me
,
ô
Crosse
of
Christ
defend
mee
from
all
euill
.
The
third
law
forbid
deth
periury
,
the
vaine
vse
of
swearing
,
and
all
abuses
of
Gods
holy
name
and
word
.
but
little
is
the
same
regarded
by
the
Pope
and
his
complices
.
for
they
do
not
onely
breake
their
oathes
,
but
also
lightly
dispense
with
periured
persons
.
Gregory
the
seuenth
,
as
in
his
life
appeareth
,
forswore
the
papacy
,
and
yet
regarded
not
his
oath
.
the
like
we
find
related
of
Pope
Formosus
.
commonly
they
loose
and
assoile
subiects
from
the
bond
of
their
oath
to
Princes
.
absoluit
Gregorius
7.
omnes
a
iuramento
,
quos
fidei
tenuit
obligatio
,
saith
he
that
wrote
the
life
of
Henry
the
fourth
.
Paschal
the
second
hauing
solemnly
sworne
to
the
Emperour
presently
brake
his
oath
,
as
we
may
see
in
Otho
Frisingensis
,
and
diuers
other
historiographers
.
Gregory
the
twelsth
,
as
Theodoric
.
à
Niem
testifieth
tract
.
vnion.
6.
c.
29.
was
publickely
accounted
a
periured
person
,
periurus
publicus
.
Charles
the
French
King
,
as
Theodoric
.
à
Niem
tract
.
vnion
.
6.
c.
14.
testifieth
,
chargerh
Gregory
the
twelfth
and
Peter
de
luna
with
periury
.
violauerunt
sidem
,
fregerunt
votum
,
promissum
non
tenuerunt
.
and
againe
ô
magnum
&
scelestum
facinus
!
saith
hee
speaking
of
their
periuries
.
Innocent
the
seuenth
hauing
vowed
and
sworne
to
vnite
the
papacy
,
would
not
doe
it
.
notwithstanding
his
oath
,
as
wee
read
tract
.
vnion.
6.
c.
39.
quam
vouit
,
&
iurauit
facere
noluit
vnionem
.
in
the
conuenticle
of
Constance
it
was
decreed
by
this
wicked
synagogue
,
that
oathes
and
promises
were
not
to
be
holden
being
made
to
heretickes
.
the
periury
of
Ladislaus
,
which
Eugenius
the
fourth
induced
him
vnto
,
cost
the
losse
of
many
mens
liues
.
Gulcciardine
histor.
lib.
8.
doth
testifie
,
that
the
Pope
decreed
,
that
it
should
be
lawfull
,
to
recall
all
couenants
and
promises
made
by
the
Popes
predecessors
.
that
impious
fellow
Pius
the
5.
in
his
Bul
against
Queene
Elizabeth
of
pious
memory
did
excommunicate
such
,
as
would
not
take
armes
against
her
.
and
yet
her
subiects
were
sworne
to
obey
her
.
all
Papists
commonly
are
great
swearers
and
forswearers
.
in
the
Roman
Catechisme
in
2.
mandat
.
they
complaine
that
their
people
were
giuen
to
swearing
and
cursing
.
Quis
non
videat
,
say
they
,
omnia
iureiurando
assirmari
,
omnia
imprecationibus
&
execrationibus
referta
esse
?
they
sweare
by
saints
,
bread
,
salt
,
and
other
creatures
,
infringing
Gods
commandement
Deut.
6.
that
requireth
men
to
sweare
by
his
name
.
Finally
the
Popes
and
their
complices
most
shamefully
wrest
and
turne
scriptures
,
making
them
serue
to
their
humours
and
pleasures
.
The
fourth
commandement
concerneth
the
sanctifying
of
the
Sabbath
.
but
the
Papists
profane
it
by
worshiping
Idols
,
and
frequenting
the
idolatrous
masse
.
Iulius
the
second
vpon
the
solemne
day
of
Easter
fought
a
bloudy
battell
with
the
French
at
Rauenna
,
and
the
Duke
of
Guise
vpon
the
sabbath
massacred
the
Saints
of
God
at
Vassi
.
and
so
little
do
they
respect
the
Lords
honour
,
that
they
make
more
account
of
our
ladies
festiuals
,
and
of
the
daies
of
Francis
,
Dominicke
,
and
Thomas
Becket
,
then
of
the
Lords
day
.
The
fifth
commandement
requireth
obedience
of
children
to
parents
,
and
of
subiects
to
princes
.
yet
Gregory
the
seuenth
,
Paschall
the
second
,
Alexander
the
third
and
diuers
Popes
by
their
decretales
haue
armed
the
sonne
against
the
father
,
and
the
subiect
against
his
prince
.
neither
was
the
late
league
of
the
French
rebels
against
Henry
the
third
and
Henry
the
fourth
set
forward
and
confirmed
by
other
more
,
then
by
the
Pope
.
the
Popes
of
Rome
stirred
vp
rebellion
against
Henry
the
eight
in
England
,
and
against
Queene
Elizabeth
both
in
England
and
Ireland
.
Allen
and
Parsons
in
their
wicked
libell
against
Queene
Elizabeth
directed
to
the
nobilitie
and
people
of
England
and
Ireland
endeuor
by
all
meanes
to
perswade
her
subiects
to
rebellion
,
and
to
laie
violent
hands
vpon
her
.
Cardinall
Como
in
his
letters
to
Parry
,
that
came
into
England
with
a
full
resolution
to
murder
the
Queene
,
doth
promise
in
the
Popes
name
not
only
indulgence
and
pardon
for
his
sinnes
,
but
also
reward
on
earth
and
merit
in
heauen
.
The
sixth
commandement
forbiddeth
murder
.
But
Papists
thinke
they
doe
God
good
seruice
,
when
they
murder
true
Christians
.
from
this
fountaine
haue
proceeded
all
their
cruell
executions
in
England
,
France
,
Italy
,
Germany
,
Spaine
and
other
countries
.
Natalis
Come
;
in
his
history
testifieth
that
in
the
massacre
of
France
An.
D.
1572.
they
murdred
aboue
sixty
thousand
of
all
sorts
of
persons
.
their
garments
are
died
in
the
blood
of
innocentes
.
nay
they
cruelly
poison
and
murther
those
of
their
owne
religion
,
if
they
be
opposite
vnto
them
in
faction
.
Gregory
the
seuenth
caused
not
only
bloody
warres
to
be
stirred
vp
against
the
Emperor
,
but
tormented
,
and
murdred
such
,
as
he
pleased
at
Rome
.
Alexander
the
sixth
for
euery
word
put
men
to
death
.
Iulius
the
second
promised
reward
to
him
,
that
could
kill
a
Frenchman
,
as
Budaeus
de
Asse
testifieth
.
but
as
Lactantius
saith
massacring
and
piety
cannot
stand
together
.
longè
diuersa
sunt
carni
ficina
&
pietas
,
nec
potest
aut
veritas
cum
vi
,
aut
iustitia
cum
crudelitate
coniungi
.
The
seuenth
commandement
as
it
forbiddeth
adultery
,
fornication
,
Iust
,
and
all
vncleanenesse
;
so
it
requireth
purity
of
life
,
and
chaste
and
vndefiled
behauior
.
but
among
Papists
adultery
and
fornication
is
reckened
among
lesser
sinnes
,
as
appeareth
by
the
Chapter
,
&
si
clerici
.
de
iudicijs
.
the
Pope
permitteth
whores
in
Rome
and
exacteth
tribute
of
them
,
as
is
notoriously
knowen
to
the
world
.
the
same
is
also
testified
by
the
glosse
of
the
constitution
prouinciall
beginning
with
the
word
licet
.
de
concubin
.
cleric
.
remouendis
.
by
Agrippa
de
vanit
.
scient.
c.
de
lenocinio
.
by
Sansonino
lib.
dei
gouerni
.
c.
corte
de
Roma
and
diuers
others
.
of
late
in
the
castle
of
Wisbich
among
the
Iebusites
and
Masse-priests
one
defended
,
that
whores
were
in
Rome
cum
approbatione
,
and
with
as
good
authority
as
any
citizen
,
or
as
the
Pope
of
Romc
.
the
Popes
and
their
complices
disallow
honest
wedlocke
of
priests
,
and
yet
allow
,
or
at
the
least
winke
at
such
,
as
keepe
concubines
and
whores
.
Theodoric
à
Niem
tract
.
v.
nemoris
vnionis
c.
33.
sheweth
that
in
Gascoigne
,
Spaine
,
Portugall
and
other
countries
it
was
lawfull
for
Popish
Bishops
and
Priests
to
keepe
concubines
.
The
commandement
against
theft
as
Canisius
in
his
catechisme
confesseth
c.
de
decalogo
forbiddeth
also
vsury
,
simony
,
rapine
,
sacrilege
and
all
vniust
gaine
.
yet
vsury
and
simony
yeeld
no
small
reuenues
to
the
Popes
coffers
.
the
historie
of
Matthew
Paris
doth
in
euery
kings
reigne
declare
infinit
pillages
what
by
vsury
,
what
by
simony
committed
in
England
by
the
Popes
.
speaking
of
Gregory
the
ninth
his
factors
he
saith
,
they
vexed
England
by
vsury
,
per
Caursinos
&
vsurarios
Angliam
vexarunt
.
he
saith
also
how
they
held
vsury
for
a
little
fault
,
and
simony
for
none
.
vsuram
pro
paruo
,
simoniam
pro
nullo
inconueniente
reputauit
,
saith
he
speaking
of
the
Popes
agent
.
Felin
sheweth
,
that
without
the
rent
of
Symony
the
church
of
Rome
would
come
to
contempt
.
in
Rome
of
late
times
the
Popes
haue
erected
diuers
banks
of
vsury
,
called
monti
di
pieta
,
as
appeareth
in
Onuphrius
in
the
liues
of
Iulius
the
third
,
Paul
the
fourth
,
and
Pius
the
fourth
,
and
there
money
was
to
be
had
for
ten
or
twelue
in
the
hundred
,
and
sometime
for
lesse
.
Vrbane
the
sixth
,
as
Theodoric
à
Niem
lib.
1.
de
schism
.
c.
22.
testifieth
,
sold
chalices
,
crosses
and
images
.
the
same
man
doth
make
strange
reports
of
the
practises
of
Boniface
the
ninth
to
get
money
.
omnia
benesicia
vendidit
.
si
non
potuit
habere
pecunias
,
accepit
porcos
,
sues
&c.
lib.
2.
de
schism
.
c.
10.
he
sayth
he
solde
all
benefices
,
and
when
he
could
not
haue
money
he
tooke
pigs
,
cattell
,
and
such
wares
.
the
merchants
of
Babylon
now
take
money
for
masses
,
sacraments
,
and
indulgences
,
and
extort
both
from
quicke
and
dead
.
the
secular
Priests
charge
the
Iebusites
to
be
most
cunning
fellowes
in
extorting
of
money
.
in
Spaine
they
haue
a
rime
shewing
,
that
they
haue
turned
all
Gods
commandements
into
practises
of
gaine
,
es
el
primero
ganar
dinero
,
that
is
,
the
first
commandement
is
to
get
money
.
all
Gods
commandements
they
haue
turned
into
these
two
,
Todo
para
mi
,
nada
para
vos
.
all
for
me
,
nought
for
you
.
The
ninth
commandement
doth
directly
forbid
false
witnesse
,
and
whatsoeuer
is
vnder
that
conteined
,
as
lying
,
detraction
,
and
all
leud
speeches
tending
to
the
hurt
or
disgrace
of
our
neighbour
.
but
the
Papists
,
as
if
lying
,
slandering
,
and
bearing
false
witnesse
had
beene
commanded
,
so
forge
and
falsifie
scriptures
,
fathers
,
councels
,
histories
and
all
good
authours
,
as
their
expurgatory
tables
,
counterfeit
decretall
epistles
,
and
false
allegations
of
bastard
authours
and
others
do
testifie
,
and
shall
more
at
large
be
declared
hereafter
.
their
late
books
also
are
full
of
execrable
lies
and
slanders
against
M.
Wickliffe
,
M.
Husse
,
Hierome
of
Prage
,
Luther
,
Caluin
,
Zuinglius
,
Melancthon
,
and
all
the
professors
of
truth
.
the
Pope
he
hireth
men
to
speake
lies
&
slanders
,
and
his
complices
delight
to
heare
them
.
Allen
and
Parsons
in
their
resolutions
of
cases
of
conscience
teach
their
disciples
,
how
to
dissemble
,
lie
,
and
forsweare
themselues
cunningly
.
the
canonists
and
other
the
Popes
parasites
call
him
a
god
on
the
earth
,
the
head
and
spouse
of
the
church
,
and
beare
him
in
hand
,
that
he
cannot
erre
.
Finally
where
the
last
law
saith
,
thou
shalt
not
couet
,
the
conuenticle
of
Trent
teacheth
,
that
concupiscence
is
no
sinne
.
the
Papists
hold
also
,
that
it
is
lesse
sinne
for
Friers
&
Masse-priests
to
lust
,
and
commit
fornication
in
thought
,
than
to
marry
.
the
Popes
of
Rome
,
haue
not
onely
coueted
,
but
also
vsurped
diuers
parts
of
the
Empire
.
and
thus
hoping
to
be
saued
by
the
law
,
the
Papists
not
onely
by
their
practise
,
but
also
by
their
doctrine
ouerthrow
the
law
.
the
Pope
by
his
dispensations
annulleth
and
frustrateth
the
law
.
his
complices
more
regard
the
Popes
decretales
,
than
the
eternall
law
of
the
liuing
God
.
This
law
of
God
they
say
may
bee
persectly
performed
by
the
assistance
of
Gods
grace
.
and
as
touching
the
substance
of
the
action
,
they
hold
that
it
may
be
performed
without
grace
,
ex
quo
efficitur
saith
Bellarmine
lib.
5.
de
lib.
arbit
.
c.
9.
totam
Dei
legem
absque
auxilio
gratiae
quoad
substant
iam
actionis
ab
hominibus
recte
seruari
posse
.
in
the
same
booke
c.
2.
hee
saith
that
without
any
speciall
helpe
of
God
man
may
know
veritatem
moralem
or
the
morall
law
,
with
the
circumstances
thereof
.
which
is
not
onely
contrary
to
scriptures
,
declaring
mans
weakenesse
and
blindnesse
,
but
also
ouerthroweth
the
necessity
of
Gods
grace
.
for
if
man
without
grace
both
knoweth
the
truth
,
and
is
able
according
to
the
substance
of
the
action
to
performe
the
law
,
then
is
he
not
dead
in
trespasses
and
sinnes
,
as
the
Apostle
saith
,
nor
doe
the
Papists
beleeue
in
Christ
,
which
saith
,
without
mee
you
can
doe
nothing
.
doth
it
not
then
appeare
that
popery
is
false
,
erroneous
,
and
repugnant
to
Gods
law
,
&
the
ancient
faith
,
in
the
doctrine
of
the
law
?
CHAP.
IIII.
Of
the
damnable
doctrine
of
Papists
concerning
faith
and
iustification
.
THe
Apostle
teacheth
vs
,
that
the
iust
shall
liue
by
faith
.
but
the
Papists
doe
so
handle
the
doctrine
of
faith
,
that
the
same
cannot
quicken
any
,
but
is
like
rather
to
be
the
occasion
of
the
fall
and
death
of
many
.
first
they
teach
that
iustifying
faith
is
nothing
else
,
but
a
firme
assent
to
the
word
of
God
.
but
if
a
firme
assent
to
euery
word
of
God
do
iustifie
,
then
are
Christians
iustified
by
beleeuing
that
there
is
a
Diuell
,
as
well
as
beleeuing
that
there
is
a
God
,
and
as
well
are
they
iustified
by
beleeuing
the
curses
of
the
law
,
as
beleeuing
that
grace
and
mercy
is
offered
them
in
Iesus
Christ
.
nay
as
well
may
the
Diuels
haue
iustifying
saith
,
as
faithfull
Christians
.
for
they
do
giue
their
assent
to
the
word
of
God
,
and
beleeue
,
that
hee
is
truth
.
but
these
are
most
damnable
doctrines
.
Secondly
they
say
,
that
Christians
are
as
well
to
beleeue
the
traditions
of
the
church
not
written
,
as
the
holy
scriptures
.
the
doctors
of
Trent
will
haue
both
receiued
,
with
equall
affection
.
the
authors
of
the
censure
of
Colleinsol
.
91.
teach
Christians
to
beleeue
,
not
only
such
things
as
are
reuealed
in
scriptures
,
but
also
such
points
as
are
deliuered
from
hand
to
hand
.
but
if
this
be
granted
,
then
will
it
follow
,
that
Christians
are
as
wel
to
beleeue
the
Pope
,
or
the
Church
of
Rome
,
as
God
himselfe
.
and
that
faith
is
built
vpon
mans
word
,
and
not
onely
vpon
the
word
of
God
.
and
lastly
that
faith
is
built
not
only
vpon
vncertainties
,
but
also
vpon
falshood
.
for
such
are
the
traditions
of
the
church
of
Rome
.
many
are
vncertaine
,
and
some
very
false
and
erroneous
;
as
is
particularly
shewed
in
diuers
treatises
,
against
Romish
traditions
.
Thirdly
they
teach
,
that
faith
is
a
gift
and
light
,
by
which
a
man
being
illustrated
doth
firmly
assent
&
adhere
to
those
things
,
which
are
reuealed
by
God
,
and
proposed
to
vs
by
the
Church
.
est
Dei
donum
&
lumen
saith
Canisius
Cathechismi
c.
1.
quo
illustrat
us
homo
firmiter
assentitur
atque
adhaeret
ijs
,
quae
vt
credantur
sunt
diuinitus
reuelata
,
&
ab
Ecclesiae
nobis
proposita
.
now
by
the
church
they
vnderstand
the
Pope
,
and
church
of
Rome
.
but
of
this
it
followeth
first
,
that
the
Church
of
Rome
hath
no
faith
.
for
how
can
a
Church
propose
and
teach
matters
to
itselfe
?
this
doth
vtterly
destroy
the
nature
of
relations
,
and
therefore
I
thinke
the
learned
Romanists
will
hardly
confesse
this
to
be
true
.
it
followeth
next
,
that
Christians
are
neither
to
beleeue
in
Christ
,
nor
to
professe
the
articles
of
the
faith
,
vnlesse
the
Pope
and
Church
of
Rome
propose
them
vnto
vs
.
but
this
is
most
absurd
and
impious
.
for
we
beleeue
in
God
,
and
not
in
the
Pope
,
nor
in
the
Church
adhering
to
him
.
that
these
consequents
are
good
it
is
euident
,
because
they
no
lesse
require
that
the
articles
of
faith
be
proposed
to
vs
by
the
Church
of
Rome
,
than
that
they
be
reuealed
by
God
.
Fourthly
as
well
doth
Canisius
require
,
that
Christians
beleeue
,
that
the
whole
body
of
Christ
be
contained
in
the
eucharist
,
as
Papists
do
hold
it
,
as
the
article
of
the
Trinity
,
the
creation
of
the
world
,
and
Christes
incarnation
.
for
all
these
articles
he
ioineth
together
Catech.
c.
1.
§.
4.
but
hee
could
not
say
worse
,
if
he
meant
to
ouerthrow
the
whole
Christian
faith
.
for
the
Popish
real
presence
of
Christs
body
&
bloud
in
the
sacrament
is
contrary
to
Christs
meaning
,
to
words
of
scriptures
,
exposition
of
fathers
,
the
nature
of
sacraments
,
and
to
humane
reason
and
fense
,
as
at
large
is
iustified
in
my
bookes
de
missa
against
Bellarmine
.
Fifthly
they
teach
,
that
the
wicked
and
reprobate
,
nay
that
the
diuels
of
hell
may
haue
true
faith
.
but
our
Sauiour
Christ
saith
Iohn
3.
that
whosoeuer
beleeueth
in
him
shall
not
perish
,
but
haue
euerlasting
life
.
so
it
followeth
by
the
doctrine
of
Papists
,
that
the
reprobate
,
and
the
diuels
of
hell
may
be
saued
.
Sixthly
they
affirme
,
that
charity
is
the
forme
of
faith
.
but
the
Apostle
teacheth
vs
,
that
the
iust
doe
liue
by
faith
;
of
which
it
followeth
that
faith
hath
a
forme
of
it selfe
,
whereby
it
quickneth
vs
.
furthermore
it
is
an
absurd
thing
to
make
one
vertue
or
habit
the
forme
of
another
.
and
if
this
were
tolerable
,
that
one
qualitie
were
the
forme
of
another
,
yet
would
it
seeme
farre
more
probable
,
that
faith
should
be
the
forme
and
life
of
charity
and
workes
,
for
that
without
faith
it
is
not
possible
to
please
God
,
than
that
charity
should
be
the
forme
of
faith
,
which
doth
follow
of
faith
.
Seuenthly
the
Iebusites
of
Collein
fol.
122.
teach
that
faith
is
onelie
of
generall
propositions
,
and
hope
of
particulars
.
so
it
followeth
of
their
doctrine
,
that
no
Christian
ought
to
beleeue
,
that
he
or
any
other
particular
person
hath
his
sinnes
forgiuen
,
or
is
of
the
body
of
the
church
,
or
shall
be
saued
.
but
if
this
were
true
,
then
do
not
the
Iebusites
beleeue
,
that
themselues
shall
rise
againe
,
or
appeare
in
iudgement
.
further
,
then
can
they
not
beleeue
that
Pope
Clement
,
or
Leo
,
or
Paul
is
the
head
of
the
church
,
or
that
they
are
to
subiect
themselues
vnto
him
,
or
that
this
particular
Church
of
Rome
is
the
true
Church
,
and
such
other
particular
propositions
.
Eightly
they
teach
,
that
we
are
not
iustified
by
the
remission
of
sinnes
,
or
by
imputation
of
Christs
righteousnesse
.
but
the
Apostle
1.
Cor.
1.
sheweth
,
that
Christ
is
made
to
vs
iustice
,
wisedome
,
sanctification
and
redemption
.
and
that
Abraham
,
beleeuing
it
was
imputed
to
him
for
righteousnesse
.
the
Prophet
Isaias
cap.
53.
sheweth
that
by
his
stripes
wee
are
healed
.
9
They
say
that
wee
are
iustified
by
the
law
,
and
by
the
works
there
of
.
but
the
Apostle
Gal.
3.
saith
it
is
manifest
that
no
man
is
iustified
by
the
law
before
God
.
and
Rom.
4.
he
sheweth
,
that
Abraham
was
not
iustified
by
the
workes
of
the
law
.
doth
it
not
then
manifestly
appeare
,
that
these
false
Apostles
of
Antichrist
teach
doctrine
contrary
to
the
Apostle
,
and
are
not
the
children
of
Abraham
,
or
partakers
of
his
faith
?
10
Thomas
Aquinas
2.2
.
q.
4.
art.
3.
teacheth
that
Christians
are
not
bound
to
confesse
their
faith
at
all
times
.
and
this
his
followers
diligently
practise
,
that
by
their
wicked
teachers
are
taught
to
aequiuocate
and
dissemble
their
faith
and
profession
.
but
true
Christians
are
alwaies
boldly
to
professe
their
faith
,
and
to
yeeld
a
reason
of
the
same
.
for
this
is
the
doctrine
of
the
Apostle
S.
Peter
,
whom
wee
are
rather
to
credit
,
than
these
false
Apostles
.
11
For
a
lay
man
to
dispute
of
matters
of
faith
they
count
it
mortall
sinne
,
especially
knowing
that
the
Pope
hath
forbid
the
same
vnder
paine
of
excommunication
,
as
Nauarrus
teacheth
enchirid
.
c.
11.
but
this
sheweth
,
that
Papists
do
rather
seeke
to
suppresse
the
faith
then
to
teach
matters
of
faith
.
the
same
also
appeareth
,
for
that
they
commend
ignorance
,
and
Thomas
Aquinas
2.2
.
q.
2.
art.
6.
saith
,
that
all
are
not
bound
to
haue
explicit
faith
.
Linwood
in
his
glosse
vpon
the
constitution
beginning
ignorantia
de
summa
Trinit
.
holdeth
that
it
is
sufficient
for
lay
men
and
simple
people
to
beleeue
the
articles
of
the
Creede
implicitely
,
or
to
beleeue
as
the
Catholicke
Church
beleeueth
.
and
this
is
the
faith
that
Hosius
commended
in
the
colliar
.
but
it
sheweth
,
that
our
aduersaries
seeke
to
intertaine
the
people
in
ignorance
of
matters
of
faith
,
while
the
masse-priests
sport
and
intertaine
themselues
with
all
delights
,
and
liuing
idly
reape
the
fruits
of
poore
mens
labours
.
12
Thomas
Aquinas
p.
3.
q.
7.
art.
3.
denieth
that
Christ
hath
faith
.
which
is
as
much
,
as
if
hee
should
make
Christ
the
authour
of
our
faith
a
Pagan
and
an
Infidell
.
further
the
same
ouerthroweth
the
Popish
definition
of
faith
.
for
either
Christ
did
not
firmely
beleeue
Gods
word
,
or
else
he
had
faith
.
now
to
say
that
is
,
plaine
blasphemy
.
neither
is
that
defence
materiall
,
that
Christ
knew
all
things
by
reason
of
the
hypostaticall
vnion
of
two
natures
in
one
person
.
for
that
did
not
ouerthrow
his
humane
nature
,
nor
hinder
him
for
hauing
faith
without
all
imperfection
.
Finally
they
teach
,
that
the
Pope
onely
is
to
order
,
and
to
publish
the
Creed
.
for
that
is
the
doctrine
of
Thomas
Aquinas
2.
2.
q.
1.
art.
10.
and
the
rest
,
no
question
,
beleeue
it
.
but
it
is
sufficient
to
ouerthrow
not
onely
the
Nicene
and
Constantinopolitan
confession
,
but
also
the
Apostles
Creede
and
faith
of
Christ
.
for
whatsoeuer
face
our
aduersaries
doe
set
on
matters
,
they
shal
neuer
shew
,
that
these
ancient
Creeds
did
either
depend
vpon
the
authority
of
the
Pope
,
or
were
by
him
ordered
,
published
,
or
confirmed
.
nay
many
Popes
we
read
of
,
which
,
for
any
thing
we
can
vnderstand
,
did
not
beleeue
the
Apostles
Creed
.
vpon
this
weake
foundation
of
infidel
Popes
the
miserable
Papists
do
build
their
wind-shaken
faith
.
wee
doe
not
therefore
maruell
,
if
they
relie
more
vpon
workes
,
then
this
faith
,
and
if
they
trust
rather
to
be
iustified
by
good
works
,
than
the
Popes
erroneous
faith
.
but
if
they
would
consider
what
true
faith
is
,
and
how
the
same
applieth
Christ
vnto
vs
,
and
vniteth
vs
vnto
him
,
then
would
they
abandon
the
errors
of
Popery
,
of
which
wee
haue
giuen
a
tast
in
this
article
of
iustification
by
faith
in
Christ
.
CHAP.
V.
What
Papists
doe
meane
by
the
Gospell
.
THe
preaching
of
the
Gospell
to
Christians
is
the
gladsome
declaration
of
Gods
fauour
offred
to
vs
through
Christ
Iesus
.
and
therefore
the
Angell
Luc.
2.
speaking
of
the
Sauiour
of
the
world
,
declared
,
that
he
brought
them
tidings
of
great
ioy
that
should
be
to
all
people
.
but
the
Papists
by
their
new
and
strange
doctrine
do
so
confound
the
law
and
the
gospell
,
as
if
they
sought
to
depriue
Christians
of
this
ioy
,
and
meant
to
alter
the
title
of
Christs
most
ioifull
Gospell
.
for
first
,
as
if
Christ
had
not
beene
a
Sauiour
,
or
a
Redeemer
,
but
a
lawgiuer
,
that
was
to
propound
a
new
law
,
wherewith
Christians
were
to
bee
newly
charged
,
they
call
the
Gospell
the
new
law
.
but
neither
is
the
law
of
Moses
contained
in
the
two
tables
abolished
,
nor
was
it
Christs
intention
to
surcharge
his
people
with
new
lawes
and
new
bonds
,
but
to
free
them
from
the
curse
of
the
law
,
and
to
redeeme
them
.
as
for
the
orders
concerning
sacraments
we
may
not
repute
them
to
be
properly
lawes
,
but
meanes
and
directions
for
the
right
applying
of
Gods
graces
vnto
Christians
.
further
the
new
law
that
God
speaketh
of
was
written
in
mens
harts
,
as
wee
read
Hierem.
31.
and
Heb.
8.
but
the
lawes
of
the
new
Testament
,
which
the
Papists
speake
of
,
are
partly
written
in
scriptures
,
and
partly
in
decretales
.
the
Papists
therefore
making
Christ
a
new
lawgiuer
doe
ouerthrow
his
couenant
of
grace
.
Secondly
this
new
Law
or
Testament
,
as
they
say
,
is
the
loue
of
God
shed
into
our
hartes
.
for
so
doth
Bellarmine
teach
lib.
1.
de
verb.
dei
.
c.
3.
but
grant
this
,
and
then
the
new
testament
doth
not
include
remission
of
sinnes
.
for
loue
is
one
thing
,
and
remission
of
sinnes
another
.
but
that
the
new
testament
doth
include
remission
of
sinnes
,
first
our
Sauior
doth
signifie
,
where
he
calleth
the
cup
of
thankesgiuing
,
the
cup
of
the
new
testament
for
remission
of
sinnes
;
and
Chrysostome
in
2.
Cor.
3.
and
Theodoret
,
Oecumenius
,
and
Theophylact
vpon
the
same
place
directly
affirme
.
Thirdly
,
Thomas
Aquinas
1.2
.
q.
107.
art.
4.
saith
,
that
the
preceptes
of
the
new
law
(
or
of
the
Gospel
)
as
touching
the
inward
workes
of
vertue
,
are
more
grieuous
then
the
precepts
of
the
law
of
Moyses
.
quantum
ad
opera
virtutum
,
saith
he
in
actibus
interioribus
&c.
praeceptanouae
legis
sunt
grauiora
.
this
is
directly
contrary
to
the
words
of
our
Sauiour
Math
11.
my
yoke
saith
he
,
is
easie
,
and
my
burden
light
.
furthermore
the
same
maketh
the
Gospell
not
to
be
a
doctrine
of
Christian
liberty
and
redemption
,
but
of
bondage
and
greeuance
.
Fourthly
,
the
censurers
of
Collein
fol.
204.
say
,
that
this
is
the
proper
doctrine
of
the
Gospell
,
if
thou
wilt
enter
into
life
,
keep
the
commandements
.
and
with
them
in
effect
doth
Bellarmine
lib.
1.
de
verb.
dei
.
c.
3.
consent
,
where
he
saith
,
that
the
new
testament
is
nothing
,
but
Charity
shed
into
our
harts
by
the
holy
Ghost
.
but
this
confoundeth
the
law
and
the
Gospell
.
for
no
man
can
deny
,
but
that
Charity
is
required
by
the
law
.
further
the
same
is
contrary
to
the
doctrine
of
the
Apostles
.
the
law
,
saith
the
Apostle
Rom.
4.
worketh
wrath
.
and
ephes.
2.
he
saith
we
are
saued
by
faith
,
and
that
not
of
our selues
,
for
that
it
is
the
worke
of
God
,
not
of
workes
,
least
any
should
boast
.
but
our
aduersaries
confesse
that
Charity
is
a
worke
,
and
not
without
the
cooperation
of
freewill
.
the
fathers
also
teach
otherwise
.
Hierome
dial
.
aduers
.
Pelag.
opposing
the
law
to
the
Gospell
,
sheweth
that
the
foundation
of
workes
is
laid
on
the
law
,
but
that
the
building
of
faith
and
grace
is
laid
vpon
the
same
in
the
Gospell
.
Theophylact.
in
praefat.
Euangel
.
sheweth
vs
,
that
the
Gospell
doth
declare
to
vs
good
things
,
as
remission
of
sinnes
&c.
and
that
we
obteine
them
without
our
labour
.
sinally
herein
the
Papists
dissent
from
their
master
Peter
Lombard
sent
3.
dist.
40.
for
he
saith
,
the
decalogue
is
a
killing
letter
,
but
the
decalogue
requireth
performance
of
all
things
commanded
.
Fifthly
,
Peter
Lombard
saith
,
that
only
earthly
things
were
promised
in
the
old
testament
,
and
only
heauenly
things
in
the
new
,
as
we
read
sent.
3.
d.
40.
but
our
Sauior
Christ
teacheth
vs
to
aske
for
our
daily
sustenance
in
the
Gospell
.
and
to
those
that
performed
Gods
eternall
law
,
eternall
life
was
promised
in
the
old
testament
.
or
else
the
reward
had
not
beene
correspondent
to
the
worke
.
Sixthly
,
they
teach
generally
,
that
there
are
three
euangelicall
Counsels
,
to
wit
,
of
chastitie
,
pouertie
,
and
obedience
.
as
if
these
were
the
principall
points
of
the
Gospell
,
or
as
if
the
obedience
to
monkish
rules
,
and
forswearing
of
mariage
,
and
giuing
all
to
monkes
were
required
of
vs
in
the
Gospell
.
further
it
is
absurd
to
thinke
,
that
chastity
,
and
renouncing
all
for
Gods
sake
,
and
perfect
obedience
is
not
commanded
in
the
law
of
God
.
Seuenthly
the
Friers
purposing
to
ouerthrow
Christs
Gospell
,
about
the
yeare
of
our
Lord
1256.
published
another
new
Gospell
,
which
they
called
Euangelium
aeternum
.
as
if
Christs
Gospell
should
continue
but
for
a
time
,
and
their
Gospell
were
to
continue
for
euer
.
Of
this
Gospell
thus
writeth
Matth.
Paris
in
his
collection
for
that
yeare
.
Fratres
noita
quaedam
praedicabant
,
legebant
,
&
docebant
deliramenta
ex
libris
Ioachimi
abbatis
,
incipitque
eorum
liber
,
Euangelium
aeternum
&c.
that
is
the
Friers
did
preach
,
read
&
teach
certaine
new
fooleries
out
of
the
bookes
of
abbot
Ioachim
,
and
their
booke
began
thus
,
The
eternall
Gospell
.
so
it
appeareth
what
respect
these
fellowes
Faue
of
the
Gospell
of
Christ
.
Nay
albeit
the
booke
was
most
blasphemous
;
yet
did
not
the
Pope
punish
the
authors
,
but
onely
commanded
the
same
to
bee
abolished
secretly
.
Finally
all
the
comfort
,
that
the
Papists
giue
their
followers
out
of
the
Gospell
is
this
,
that
Christ
is
the
meritorious
cause
of
our
saluation
,
but
the
rest
they
assigne
to
mens
owne
labours
and
workes
,
teaching
them
how
to
merit
heauen
by
giuing
to
Monkes
,
and
putting
on
Friers
coules
,
and
how
they
are
to
goe
on
pilgrimage
,
and
to
buy
indulgences
,
and
how
to
passe
through
Purgatory
.
and
this
is
the
Gospell
of
Papists
.
of
saith
they
talke
only
as
of
a
disposition
to
iustification
,
and
little
do
they
trust
in
Christs
mercy
,
flying
to
Angels
,
to
our
Lady
,
and
Saints
:
and
to
Christs
iustice
,
remitting
our
sins
,
and
accepting
vs
freely
through
faith
in
him
,
they
giue
nothing
.
CHAP.
VI.
Of
the
impious
doctrine
of
Papists
concerning
Christ
our
Sauiour
.
AS
Christ
is
made
vnto
vs
by
God
wisedome
,
iustice
,
sanctification
and
redemption
,
so
those
which
teach
false
doctrine
concerning
him
do
goe
about
to
turne
our
wisdome
into
foolishnesse
,
and
to
depriue
vs
of
true
righteousnesse
,
holinesse
and
redemption
.
but
whether
the
Papists
haue
done
so
or
no
,
that
resteth
now
to
be
discussed
.
we
doubt
not
to
challenge
them
,
as
infinitly
guilty
herein
for
first
they
say
,
that
Christ
was
vir
perfectus
,
a
perfect
man
from
the
first
instant
of
his
conception
.
but
this
destroieth
not
only
the
distinction
of
ages
,
but
ouerthroweth
Christs
humane
nature
.
for
rules
of
reason
teach
vs
to
distinguish
children
from
men
,
and
this
is
the
course
of
nature
.
man
is
first
conceiued
,
then
borne
,
then
a
child
,
and
so
in
time
he
groweth
a
man
of
perfect
years
.
the
same
is
also
contrary
to
scriptures
,
that
shew
how
Christ
was
conceiued
and
borne
,
and
was
first
an
infant
,
and
then
a
man
of
perfect
age
.
this
error
proceeded
of
the
false
vnderstanding
of
these
words
of
the
Prophet
,
mulier
eircumdabit
virum
.
Secondly
Peter
Lombard
lib.
3.
sent.
10.
dist.
teacheth
that
Christ
as
he
is
man
,
is
not
any
thing
,
but
in
respect
of
the
vnitie
of
the
person
.
quidam
dicunt
,
saith
he
,
Christum
secundum
hominem
non
esse
personam
,
nec
aliquid
,
nisi
forte
secundum
sit
expressiuum
vnitatis
personae
.
and
this
opinion
he
alloweth
,
and
would
haue
the
distinction
to
be
remembred
.
but
all
Christians
that
professe
the
faith
of
Christ
,
and
rehearse
the
Creed
of
Athanasius
confesse
,
that
he
is
not
only
somewhat
as
man
,
but
also
a
perfect
man
.
they
also
know
,
that
the
opinion
of
the
master
of
schoolemen
followed
by
diuers
ouerthroweth
Christs
humanity
.
Thirdly
,
they
take
from
Christ
,
both
faith
and
hope
,
and
all
vpon
their
vaine
conceit
,
that
Christ
was
not
viator
,
but
comprehensor
,
that
is
,
was
not
in
the
way
,
but
alwaies
as
man
was
glorified
and
enioyed
the
vision
of
the
God-head
.
in
Christo
non
fuit
sides
saith
Thomas
Aquinas
.
3.
p.
q.
7.
art.
4.
ergo
nec
spes
;
that
is
,
Christ
had
neither
faith
nor
hope
.
he
speaketh
of
Christ
according
to
his
humane
nature
.
and
this
opinion
is
commonly
followed
of
others
.
so
that
which
they
falselie
obiected
to
Caluin
,
concerning
the
vttering
of
certain
words
of
desperation
,
that
doth
rightly
fall
vpon
the
Papists
,
who
blasphemously
make
him
not
only
a
desperate
man
without
hope
,
but
also
an
infidell
without
faith
.
Fourthly
the
master
of
sentences
lib.
3.
dist.
1.
determineth
,
that
the
Father
and
the
holy
Ghost
might
haue
beene
made
man
,
and
yet
may
.
sicut
filius
homo
factus
est
,
ita
puter
vel
spiritus
sanctus
potuit
,
&
potest
.
as
the
sonne
was
made
man
,
so
likewise
the
father
and
holy
ghost
might
and
yet
may
.
which
is
not
farre
from
the
heresie
of
the
Patripassians
.
for
they
held
that
the
father
did
suffer
death
for
vs
:
these
holde
that
he
might
haue
taken
our
nature
vpon
him
,
and
haue
suffered
death
for
vs
.
Fiftly
,
Thomas
Aquinas
3.
q.
3.
art.
6.
teacheth
that
the
three
persons
in
the
Trinitie
might
assume
one
humane
nature
.
tres
personae
diuinae
subsistunt
vni
naturae
diuinae
,
sayth
he
,
ergo
possunt
etiam
vni
naturae
humanae
subsistere
.
so
he
sheweth
that
the
Patripassians
held
no
incommodious
opinion
,
and
introduceth
an
absurd
heresie
of
the
passion
of
the
holy
Ghost
.
Sixtly
they
holde
,
that
the
body
of
Christ
may
be
in
many
,
yea
almost
in
insinit
places
at
one
time
,
and
that
the
same
is
wont
so
to
be
.
Multis
adeoque
ferè
insinitis
simul
locis
adesse
potest
&
solet
,
sayth
Bellarmine
lib.
3.
de
Christo
c.
11.
and
so
it
must
needs
be
,
if
his
body
be
really
present
in
euery
Popish
altar
,
and
consecrated
host
.
but
it
implieth
a
contradiction
to
be
continued
,
and
not
to
be
continued
:
both
which
do
follow
if
a
bodie
,
which
is
continua
substantia
,
be
discontinued
in
place
.
Seuenthly
,
denying
Christ
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
affirming
that
his
diuine
essence
had
a
beginning
from
some
other
,
they
fall
within
the
compasse
of
the
errour
of
the
Tritheits
,
affirming
that
there
is
one
essence
not
begotten
,
another
begotten
,
another
proceeding
:
which
heresie
doth
teare
the
vnitie
of
the
Godhead
into
pieces
,
and
plainly
make
more
Gods
then
one
.
so
running
with
violence
vpon
Caluin
without
cause
,
they
run
themselues
out
of
breath
,
and
fall
headlong
into
most
grosse
heresies
.
Eighthly
,
the
scholemen
determine
,
that
the
sonne
of
God
might
haue
assumed
any
other
nature
beside
that
of
man
.
of
which
it
followeth
,
that
as
God
was
made
man
,
so
he
might
haue
beene
made
a
stone
,
or
other
creature
.
which
is
an
opinion
most
blasphemous
,
and
derogateth
from
the
mystery
of
Christ
his
incarnation
.
9
They
deny
resolutely
,
that
Christ
as
man
profited
in
wisdome
.
but
that
is
contrary
to
the
words
of
the
holy
ghost
,
to
the
doctrine
of
the
fathers
and
ouerthroweth
his
humane
nature
.
Ambrose
in
his
booke
de
incarnat
.
dom.
sacrament
.
c.
7.
saith
that
Christ
did
profit
in
humane
vnderstanding
.
habet
&
in
Christo
scientia
aetates
suas
,
saith
Tertullian
lib.
de
pudicitia
.
that
is
,
Christs
wisedome
was
diuers
according
to
diuers
ages
.
Maxentius
in
profess
.
fid.
cath.
saith
,
he
profited
in
yeares
and
wisedome
according
to
his
humane
nature
,
and
not
according
to
his
diuinitie
.
10
Generally
they
hold
,
that
Christs
soule
was
omniscient
,
and
not
ignorant
of
any
thing
.
but
the
scriptures
shew
,
that
Christ
according
to
his
humane
nature
was
ignorant
of
the
day
of
iudgement
,
as
wee
read
Marc.
13.
Nazianzen
.
lib.
2.
de
filio
saith
,
he
knew
it
as
God
,
but
was
ignorant
of
it
as
man
.
neither
doth
this
imply
any
imperfection
,
or
defect
.
for
then
is
ignorance
a
fault
,
and
an
imperfection
,
when
we
are
ignorant
of
things
,
which
wee
ought
to
know
.
11
The
master
of
sentences
lib.
3.
dist.
6.
saith
that
Christ
as
man
by
grace
hath
both
all
knowledge
,
and
all
power
.
sola
gratia
habuit
ille
homo
,
non
meritis
vel
natura
,
vt
osset
Deus
siue
Dei
silius
,
vt
haberet
omnem
scientiam
&
potentiam
,
quam
habet
verbum
,
cum
quo
est
vna
persona
.
now
if
Christ
as
man
haue
all
knowledge
,
and
all
power
transfused
into
his
humane
nature
,
why
should
the
Papists
condemne
the
Vbiquitaries
,
or
how
can
they
denie
his
presence
in
all
places
?
12
By
reason
of
their
opinion
of
Christs
fruition
of
the
vision
of
the
Godhead
,
and
his
glorification
,
they
affirme
,
that
Christ
was
neuer
troubled
in
soule
with
any
perturbation
or
sadus
.
Christi
anima
iaminde
ab
initio
,
saith
Bellarmine
,
omnibus
alijs
spiritus
sancti
donis
ita
repleta
fuit
,
vt
nulla
vnquam
vera
perturbatio
aut
tristitia
locum
in
cahabuerit
.
lib.
4.
de
Christo.
c.
2.
but
this
doth
crosse
the
plaine
text
of
scripture
.
nunc
anima
mea
perturbata
est
,
that
is
,
now
my
soule
is
troubled
saith
Christ
.
Iohn
12.
and
Matth.
26.
my
soule
is
sad
vnto
the
death
.
and
it
taketh
from
Christ
all
humane
affection
.
Ambrose
de
fide
ad
Gratianum
,
sicut
susceperat
voluntatem
meam
,
suscepit
&
tristitiam
meam
.
as
he
hath
taken
our
will
,
so
he
hath
taken
on
him
our
sadnesse
.
13.
Bonauenture
in
3.
sentent
.
dist.
15.
saith
that
Christ
in
the
time
of
his
most
bitter
passion
was
in
the
greatest
ioy
,
that
might
be
,
in
summo
gaudio
.
but
the
scriptures
do
with
diuers
words
of
great
dolour
expresse
his
passion
.
the
Prophet
saith
he
was
broken
for
our
iniquities
,
and
that
he
was
a
man
full
of
sorrowes
,
and
the
fathers
are
full
in
describing
of
the
bitternesse
of
his
sorow
.
Thomas
Aquinas
also
3.
q.
15.
art.
6.
holdeth
,
that
there
was
in
Christ
true
dolor
,
and
true
sadnesse
.
and
the
ordinary
glosse
in
Psal.
87.
ex
persona
Christi
dicitur
,
repleta
est
malis
anima
mea
.
1.
doloribus
.
that
is
in
the
person
of
Christ
it
is
said
my
soule
is
filled
full
of
euils
,
that
is
of
greefes
.
neither
will
the
distinction
of
the
sensitiue
,
and
reasonable
soule
serue
for
any
couer
of
this
error
.
for
mans
soule
according
to
the
essence
thereof
cannot
be
diuided
.
14.
That
Christ
hath
satisfied
the
wrath
of
God
for
our
sinnes
the
words
both
of
the
Prophets
and
Apostles
doe
assure
vs
,
verè
languores
nostros
ipse
tulit
saith
the
Prophet
Isay
c.
53.
he
hath
truely
borne
our
infirmities
and
caried
our
sorowes
.
the
Apostle
also
saith
,
that
we
are
reconciled
to
God
by
the
death
of
his
sonne
.
but
the
Papists
doe
diminish
the
merit
of
Christ
his
satisfaction
,
and
deny
,
that
he
hath
satisfied
for
the
temporall
paines
of
our
sinnes
.
15.
Bellarmine
lib.
4.
de
Christo
c.
11.
holdeth
that
the
fathers
before
Christ
were
not
freed
from
hel
before
he
came
from
limbus
patrum
.
but
both
scriptures
and
fathers
teach
vs
,
that
all
the
faithfull
were
redeemed
and
deliuered
out
of
the
handes
of
our
enemies
by
the
death
of
Christ
vpon
the
crosse
,
and
not
by
his
harrowing
of
hell
or
limbus
patrum
.
so
it
appeareth
that
they
doe
eneruat
,
as
much
as
in
them
lieth
,
the
crosse
of
Christ
and
the
effect
of
his
death
and
passion
.
16
Bellarmine
lib.
4.
de
Christo
c.
16.
saith
that
Christs
soule
for
three
daies
passed
the
place
of
the
damned
,
and
the
receptacle
of
heathenish
children
.
but
neither
doe
scriptures
,
nor
fathers
speake
of
any
,
that
came
out
of
the
place
of
the
damned
,
but
rather
the
contrary
.
for
the
Prophet
saith
,
that
out
of
hell
there
is
no
redemption
:
and
Origen
is
therefore
placed
among
heretikes
,
because
he
beleeued
,
that
the
diuels
and
the
damned
should
in
the
end
be
saued
.
are
not
these
fellowes
then
damned
teachers
,
that
place
the
Sauior
of
the
world
among
the
damned
?
17.
the
master
of
the
sentences
lib.
3.
dist.
12.
§.
3.
doth
aske
the
question
,
whether
the
man
Christ
could
sinne
,
and
so
be
damned
.
non
immerito
quaeritur
saith
he
,
vtrum
homo
ille
potuerit
peccare
,
vel
non
esse
deus
.
and
if
he
could
sin
,
then
he
doubteth
not
,
but
he
might
also
be
damned
,
si
potuit
peccare
,
potuit
dānari
.
in
the
end
he
concludeth
wisely
,
that
if
the
soule
of
Christ
had
not
been
vnited
to
the
God
head
,
he
might
haue
sinned
.
est
sine
ambiguitate
verum
,
saith
he
,
candem
,
si
esset
&
non
vnita
verbo
,
posse
peccare
.
nay
Durandus
in
3.
sent.
dist.
12.
saith
in
a
certein
case
Christ
might
be
damned
,
and
that
it
is
no
more
inconuenient
to
say
,
that
Christ
is
damned
,
then
to
say
,
that
Christ
hath
suffred
and
is
dead
.
non
est
magis
inconueniens
dicere
Christum
esse
damnatum
,
quàm
passum
&
mortuum
.
heere
therefore
Kellison
and
Parsons
and
their
consorts
may
finde
those
blasphemies
in
their
good
masters
,
which
they
seeke
greedily
in
Caluin
,
but
finde
not
.
18.
Certein
Papists
,
as
the
Master
of
the
sentences
sheweth
lib.
3.
dist.
12.
§.
5.
suppose
that
the
sonne
of
God
might
haue
assumed
our
nature
in
the
sexe
of
a
woman
.
quidam
arbitrantur
,
saith
he
,
deum
potuisse
assumere
hominem
in
foemineo
sexu
,
vt
assumsit
in
virili
.
and
he
doth
not
deny
it
.
but
this
inconuenience
would
haue
followed
,
that
the
sonne
of
God
should
haue
been
the
daughter
,
and
not
the
sonne
of
man
.
such
absurdities
are
they
,
which
haue
sounded
in
time
past
in
Christian
mens
eares
.
19.
Thomas
Aquinas
3.
q.
49.
art.
1.
assigneth
three
means
,
by
which
Christ
hath
wrought
our
saluation
,
whereof
the
first
is
,
for
that
by
his
example
he
hath
prouoked
vs
to
charitie
.
tribus
modis
,
saith
he
,
causauit
nostram
salutem
,
primùm
per
modum
prouocationis
ad
charitatem
.
but
the
scriptures
shew
,
that
he
is
therefore
called
a
Sauiour
,
because
he
hath
saued
his
people
from
their
sinnes
.
and
if
for
this
cause
hee
might
be
called
a
Sauiour
,
then
euerie
one
,
that
prouoketh
vs
to
charitie
,
might
be
a
Sauiour
.
20.
Commonly
they
teach
,
that
Christ
is
only
the
meritorious
cause
of
our
iustification
,
saluation
,
and
redemption
.
and
Kellison
p.
261.
assigneth
this
for
a
reason
,
because
he
deserued
grace
for
vs
at
Gods
hands
,
by
which
together
with
our
cooperation
wee
may
bee
saued
and
redeemed
.
but
if
he
be
the
meritorious
cause
only
of
our
iust●●●cation
,
saluation
,
and
redemption
,
then
is
he
not
properly
our
Sauiour
,
and
redeemer
,
nor
doth
he
iustifie
vs
.
for
not
he
that
meriteth
at
our
friends
hands
,
that
wee
should
be
ransomed
out
of
the
hands
of
our
enemies
,
but
our
friend
that
paieth
our
ransome
is
our
redeemer
.
so
this
blasphemous
wretch
denieth
Christ
to
be
properly
our
redeemer
,
and
Sauiour
,
and
next
he
maketh
euery
man
his
owne
Sauiour
and
redeemer
.
21.
Likewise
the
same
surueior
pag.
262.
telleth
his
followers
,
that
Christ
hath
therefore
freed
vs
from
the
tyranny
of
the
diuell
,
and
captiuity
of
hel
,
because
he
hath
procured
vs
grace
,
by
the
which
,
when
the
diuell
by
him selfe
,
or
the
world
,
or
the
flesh
prouoketh
vs
,
wee
may
resist
mauger
all
the
force
of
hell
.
which
is
as
much
,
as
if
he
should
say
,
that
Christ
hath
not
ouerthrowne
or
triumphed
ouer
our
enemies
,
but
hath
procured
vs
grace
to
ouerthrow
the
diuel
,
and
to
triumph
ouer
him
,
our selues
.
that
he
is
not
the
strong
man
,
that
hath
bound
vp
the
Diuell
,
that
had
vs
in
possession
,
but
that
he
hath
made
vs
strong
,
and
able
to
binde
the
Diuell
.
of
the
deliuerance
from
sinne
,
and
from
the
curse
of
the
law
by
Christ
he
maketh
no
mention
.
and
if
you
aske
him
what
he
meaneth
by
grace
,
he
will
tell
you
of
charitie
,
or
a
habit
not
distinct
from
charity
.
such
is
the
blasphemous
doctrine
of
these
impostors
.
they
ascribe
the
worke
of
their
redemption
immediatly
to
themselues
,
and
a
farre
off
to
Christ
.
22.
He
telleth
vs
further
pag.
336.
that
Christes
death
was
sufficient
to
haue
redeemed
the
Deuils
and
damned
also
.
but
this
assertion
supposeth
a
contradiction
,
viz.
that
the
same
Persons
may
be
both
saued
and
damned
.
it
supposeth
also
,
that
the
Deuils
and
the
damned
may
be
saued
,
which
is
an
assertion
direct
contrary
to
the
decree
of
God
concerning
their
damnation
.
would
not
then
such
impostors
with
their
vaine
supposals
be
chased
from
among
Christians
,
and
placed
among
the
damned
crew
,
of
which
he
himselfe
sometime
talketh
?
I
doe
the
rather
make
mention
of
his
contemptible
fellow
,
albeit
he
deserue
no
place
among
the
learned
,
because
he
gaue
vs
the
first
occasion
to
make
this
Surueie
.
22.
Clement
the
sixth
in
the
chapter
vnigenitus
.
extr.
com
.
de
poenit
.
&
remiss
.
doth
apply
these
words
from
the
sole
of
the
foote
vnto
the
head
there
is
nothing
whole
:
vnto
Christ
,
as
if
Christ
had
nothing
whole
in
him
:
whereas
the
Prophet
Isay
c.
1.
doth
speake
of
the
sinfull
people
of
the
Iewes
.
for
a
little
before
he
said
.
ah
sinfull
nation
.
is
not
then
this
a
proper
comparison
,
to
match
the
immaculate
lambe
of
God
,
with
an
impure
and
sinfull
people
,
and
is
not
this
a
plaine
abuse
of
scripture
?
23.
The
same
man
in
the
same
place
saith
,
that
the
shedding
of
one
drop
of
Christs
blood
would
haue
been
sufficient
for
the
redemption
of
all
mankind
.
his
words
are
,
pro
redemtione
totius
humani
generis
suffecisset
.
but
Kellison
in
his
suruey
pag.
256.
goeth
much
further
,
and
saith
,
that
Christ
with
one
teare
,
or
one
word
,
and
not
only
with
one
drop
of
blood
,
might
haue
redeemed
vs
.
thus
these
impudent
wretches
euacuate
the
crosse
of
Christ
,
and
make
his
death
superfluous
.
which
wee
would
the
rather
maruell
at
,
but
that
they
are
teachers
of
Antichrist
,
and
opposite
to
Christ
,
and
enemies
of
his
crosse
.
24.
For
the
most
part
they
ioin
the
merites
of
Christ
and
his
mother
,
and
other
Saintes
together
,
and
of
them
they
make
a
treasure
,
out
of
which
the
Pope
may
bestow
indulgences
to
such
as
neede
them
or
desire
them
.
but
it
is
absurd
to
thinke
,
that
the
Pope
or
any
mortall
man
hath
power
to
dispose
or
dispence
Christes
merites
.
For
he
himselfe
hath
formerly
disposed
of
them
.
beside
that
it
is
a
great
disparagement
to
Christes
merites
,
either
to
supply
them
with
the
merits
of
Saints
,
or
to
make
Saints
and
mortall
men
redeemers
,
and
Sauiors
and
deliuerers
from
sinne
.
25.
Bellarmine
lib.
1.
de
indulgentijs
affirmeth
,
that
Christ
had
superfluous
merites
.
as
if
Christ
had
not
knowen
how
much
was
sufficient
,
or
left
others
to
discerne
of
his
merits
,
better
then
he
did
himselfe
.
26.
The
scriptures
teach
vs
,
that
by
the
merits
of
Christs
death
only
we
haue
remission
of
sinnes
.
but
Thomas
Aquinas
p.
3.
q.
49.
art.
1.
saith
,
that
by
charity
wee
obteine
remission
of
sinnes
.
Caritate
consequimur
veniam
peccatorum
,
saith
Aquinas
.
27.
Of
the
virgin
Mary
most
of
them
say
,
that
she
was
conceiued
without
originall
sinne
,
and
of
Hieremy
and
S.
Iohn
Baptist
that
they
were
sanctified
in
their
mothers
wombe
.
of
which
it
followeth
that
Christ
is
not
the
redeemer
of
all
mankind
.
for
what
needed
they
a
redeemer
that
were
not
borne
sinners
,
nor
subiect
to
the
curse
of
the
law
?
28.
But
nothing
is
more
blasphemous
,
then
that
they
teach
that
dogs
and
hoggs
,
mise
and
birds
and
other
brute
beastes
doe
eate
the
true
bodie
of
Christ
,
when
they
eat
the
Sacrament
:
nay
that
such
beasts
doe
eat
their
God
.
but
this
is
the
opinion
of
Alexander
Hales
,
of
Thomas
Aquinas
,
and
the
schoolemen
best
reputed
of
.
and
the
master
of
sentences
holding
the
contrarie
lib.
4.
sent.
dist.
13.
is
therefore
censured
.
now
herein
they
passe
the
idolatrous
gentiles
.
for
the
Aegyptians
did
not
eate
those
creatures
,
which
they
adored
as
Gods
.
these
deuoure
their
God
and
Sauiour
,
like
bread
.
29.
They
say
that
Christs
true
body
is
in
the
sacrament
.
and
yet
he
hath
neither
flesh
nor
bone
,
that
can
bee
felt
or
seene
there
.
this
therefore
is
not
farre
from
the
heresie
of
Valentinus
,
and
destroieth
the
verity
of
Christs
humane
nature
,
as
Aquinas
3.
q.
5.
art.
2.
confesseth
.
if
hee
had
taken
a
heauenly
body
,
as
Valentine
beleeued
(
saith
Aquinas
)
then
could
not
the
truth
of
Christs
humane
nature
haue
beene
saued
,
which
requireth
,
flesh
and
bones
.
In
the
24.
of
Luke
our
Sauiour
sheweth
,
that
he
had
a
body
,
that
both
had
flesh
and
bones
,
and
was
to
be
felt
and
seene
.
31.
In
their
abominable
masse
they
make
their
polshorne
Priests
mediators
for
Christ
,
making
them
to
pray
,
that
God
would
looke
vpon
the
body
and
bloud
of
Christ
with
a
propitious
and
serene
countenance
.
supra
quae
,
saith
the
Priest
looking
vpon
the
sacrifice
,
as
they
call
it
,
of
Christs
body
and
bloud
,
propitio
ac
sereno
vultu
respacere
digneris
,
&
accepta
habere
&c.
32.
They
compare
also
the
sacrifice
of
the
body
&
bloud
of
Christ
to
the
sacrifice
of
brute
beasts
offered
by
Abel
,
and
to
the
sacrifice
of
Melchisedech
;
praying
that
God
would
accept
Christs
body
and
bloud
,
as
hee
accepted
the
sacrifices
of
Melchisedech
and
Abel
:
which
is
a
most
blasphemous
comparison
.
33.
In
the
masse
also
they
confesse
their
sins
to
God
,
to
Angels
and
Saints
iointly
,
and
not
to
Christ
.
nay
they
vse
the
mediation
of
Christ
,
in
their
confession
of
sinnes
to
Angels
,
and
Saints
,
preferring
them
as
much
before
Christ
,
as
a
Prince
is
to
be
preferred
before
mediators
and
hushiers
.
34.
In
a
certaine
prouincial
constitution
beginning
authoritate
.
de
sentent
.
excom.
they
excommunicate
by
the
authority
of
God
Almighty
,
and
of
Saints
,
and
leaue
out
Christ
.
35.
They
say
Masses
in
honour
of
Angels
and
Saints
.
but
he
in
whose
honour
a
sacrifice
is
offered
is
greater
then
the
sacrifice
.
doth
it
not
then
appeare
,
that
while
they
pretend
to
offer
Christs
body
and
bloud
in
honour
of
Angels
and
Saints
,
that
they
make
him
inferiour
to
Angels
and
Saints
?
36.
They
call
the
Pope
the
head
,
king
,
spouse
and
foundation
of
the
church
.
but
this
cannot
bee
without
extreame
wrong
to
Christ
.
for
one
king
dome
cannot
admit
two
kings
,
nor
a
viceking
while
the
king
is
present
,
nor
can
one
woman
haue
two
spouses
,
or
one
body
two
heads
,
or
one
house
two
diuers
foundations
.
the
Apostle
1.
Cor.
3.
sheweth
that
no
man
can
lay
other
foundation
then
that
which
is
alreadie
laid
.
Ephes.
5.
he
saith
Christ
is
the
head
of
the
church
,
&
the
Sauiour
of
his
body
.
the
synagogue
of
Rome
therfore
sheweth
her selfe
a
strange
beast
,
that
will
needs
haue
two
heads
,
and
two
foundations
being
altogether
so
diuers
.
37.
S.
Iames
sheweth
,
that
there
is
but
one
lawgiuer
of
the
Church
,
that
is
able
to
saue
and
destroy
.
the
doe
therefore
spoile
Christ
of
his
honour
,
that
giue
this
title
of
lawgiuer
to
the
Pope
.
38.
They
doe
also
preferre
the
Pope
before
Christ
.
for
Christs
body
when
the
Pope
goeth
on
progresse
is
sent
before
with
the
baggage
,
and
when
the
Pope
is
neere
goeth
out
to
meet
him
,
while
all
the
gallants
of
rome
attend
on
the
Pope
.
39.
They
giue
authority
to
the
Pope
to
draw
soules
out
of
purgatory
by
his
indulgences
,
and
to
make
portsale
of
Christs
merits
.
but
he
that
is
sold
is
neuer
equal
to
the
seller
.
neither
can
the
Papists
shew
,
that
euer
Christ
deliuered
one
soule
out
of
Purgatory
.
40.
Papists
beleeue
that
the
Pope
hath
often
times
created
his
creator
,
or
at
the
least
made
Christs
body
and
bloud
.
but
that
Christ
made
the
Pope
it
cannot
be
shewed
.
doth
it
not
then
appeare
,
that
by
many
degrees
the
Pope
excelleth
Christ
in
the
opinion
of
Papists
?
41.
Nay
they
make
S.
Francis
and
Dominicke
equall
to
Christ
in
diuers
things
,
and
in
some
things
superiour
,
as
their
bookes
of
conformities
and
legendes
doe
testifie
.
they
call
S.
Francis
Iesum
typicum
.
that
is
,
a
figuratiue
Iesus
,
and
say
that
Dominicke
and
Francis
did
more
miracles
then
Christ
.
but
the
Pope
gaue
both
these
two
all
their
credit
.
he
must
therefore
needs
surpasse
Christ
in
accompt
of
Papistes
.
42.
In
the
conuenticle
of
Trent
,
Cornelius
Bishop
of
Bitonto
said
,
papa
lux
venit
in
mundum
,
the
Pope
the
light
came
into
the
world
.
and
Simon
Begnius
in
the
councell
of
Lateran
called
Leo
the
tenth
,
the
lion
of
the
tribe
of
Iuda
:
and
cried
out
,
Te
Leo
beatissime
saluatorem
expectauimus
,
that
is
,
we
,
blessed
Leo
,
haue
looked
for
thee
our
Sauiour
.
43.
Beno
the
Cardinall
sheweth
,
that
Gregory
the
seuenth
,
cast
Christs
body
into
the
fire
,
burning
the
Sauiour
of
Papists
.
Pius
the
fifth
also
is
said
to
haue
cast
an
agnus
Dei
into
the
fire
,
as
Catena
in
his
life
reporteth
.
into
this
contempt
haue
the
Pupists
brought
their
Gods
.
44
Theodorie
.
à
Niem
lib.
primo
de
schismate
sheweth
,
that
Vrbane
the
Pope
melted
crosses
and
images
of
siluer
to
paie
souldiers
.
thus
that
which
they
pretend
to
honour
as
God
,
they
sell
and
giue
away
in
seruice
of
the
Diuell
.
45
They
giue
equall
honour
to
a
crosse
of
woode
and
mettall
,
and
to
Christ
.
and
looking
on
a
wooden
crucifixo
they
say
,
thou
hast
redeemed
vs
.
who
then
seeth
not
,
what
little
accompt
they
make
of
Christ
?
46
A
trentall
of
Masses
the
Masse-priests
sell
for
lesse
sometimes
than
sixe
pence
;
and
yet
they
say
Christs
bodie
is
offered
in
euery
Masse
.
are
they
not
therefore
more
wicked
traitors
than
Iudas
,
who
would
not
fell
Christ
for
lesse
then
30.
pence
?
47
The
Priesthood
according
to
the
order
of
Melchisedech
is
proper
to
Christ
by
the
Apostles
doctrine
.
but
the
Papists
make
euery
pild
pated
companion
a
Priest
after
the
order
of
Melchisedech
.
Finally
the
office
of
mediator
properly
belonging
to
Christ
,
they
communicate
with
the
virgin
Mary
,
whom
they
suppose
to
be
more
mercifull
then
Christ
.
they
giue
it
also
to
Angels
,
and
Saints
and
Masse-priests
.
Turrecremata
summae
lib.
1.
c.
40.
speaking
of
Priests
saith
,
they
are
mediators
reconciling
sinners
to
God
.
ministerium
peragunt
mediatoris
omnipotenti
Deo
,
qui
offensus
fuerat
,
peccatores
reconciliando
.
the
schoolemen
say
also
that
Saints
may
be
called
redeemers
,
and
that
is
confessed
by
Bellarmine
lib.
1.
de
indulgentijs
.
Infinite
it
were
to
report
all
the
blasphemous
speeches
and
practises
of
Papists
against
the
honour
of
Christ
Iesus
.
but
this
may
serue
to
shew
,
that
they
rather
blaspheme
than
honor
Christ
,
speaking
so
wickedly
of
his
person
,
so
blasphemously
of
his
bodie
,
so
falsly
of
his
actions
,
and
taking
away
his
honour
,
and
giuing
the
same
to
others
.
CHAP.
VII
.
The
strange
,
contradictorie
and
false
opinions
of
Papists
concerning
the
sacraments
.
AS
Sacraments
are
seales
of
Gods
grace
,
and
holy
mysteries
,
by
the
which
God
worketh
our
sanctification
;
so
are
they
enemies
of
Gods
grace
and
the
sanctification
of
Christians
,
that
peruert
the
Apostles
doctrine
,
and
Christs
institution
concerning
sacraments
.
how
then
the
doctors
of
the
synagogue
of
Rome
shal
be
able
to
excuse
themselues
,
and
to
prooue
themselues
not
to
be
enuious
of
the
good
of
Christians
,
I
report
me
to
their
common
doctrine
,
and
practise
concerning
this
argument
.
for
first
they
denie
that
the
sacraments
of
the
law
of
Moyses
did
open
heauen
,
and
thereupon
thrust
all
the
ancient
fathers
downe
to
hell
,
and
place
Abrahams
bosome
there
,
as
appeareth
by
the
doctrine
of
Francis
a
victoria
art.
1.
de
sacrament
.
in
com
.
but
this
argueth
first
,
that
God
worketh
diuersly
by
the
sacraments
of
the
law
and
gospell
,
and
is
changeable
in
his
operation
,
which
is
absurd
:
and
next
that
Christ
is
not
one
yesterday
and
to
day
,
as
the
Apostle
teacheth
.
and
thirdly
placeth
the
father
of
all
faithfull
people
in
hell
,
damning
all
that
beleeued
in
Christ
before
his
comming
to
hell
.
and
fourthly
denieth
that
their
sins
were
remitted
that
beleeued
in
Christ
before
his
comming
.
and
lastly
ascribeth
more
to
sacraments
deuised
by
men
,
such
as
is
extreme
vnction
,
and
other
Popish
sacraments
,
than
to
circumcision
,
and
the
Paschal
lambe
,
and
other
sacrifices
and
sacraments
instituted
by
God
.
2.
The
master
of
the
sentences
dist.
1.
lib.
4.
holdeth
,
that
all
that
died
before
circumcision
vnder
the
law
were
damned
.
but
others
contradict
their
master
.
3.
The
synode
of
Trent
pronounceth
them
anathema
,
which
shall
say
that
there
are
either
more
,
or
fewer
sacraments
of
the
new
law
than
seuen
:
to
wit
,
baptisme
,
confirmation
,
the
eucharist
,
penance
,
extreme
vnction
,
order
,
and
matrimony
.
but
this
curse
falleth
first
vpon
the
old
Latin
interpreter
,
that
Apocalyps
.
17.
calleth
the
mystery
of
the
great
whore
sacramentum
mulieris
.
the
same
also
falleth
vpon
Saint
Augustine
and
most
of
the
ancient
fathers
,
that
neuer
knew
,
nor
acknowledged
more
than
two
sacraments
properly
and
truly
so
caled
,
to
wit
,
baptisine
and
the
Lords
supper
.
de
latere
dormientis
prosluxerunt
sanguis
&
aqua
,
quae
sunt
nostrae
redemptionis
sacramenta
.
that
is
,
out
of
Christs
side
(
sleeping
on
the
crosse
)
flowed
water
and
bloud
,
which
are
the
sacraments
of
our
redemption
,
as
saith
Augustine
in
gloss
.
in
4.
ad
Ephes.
&
super
Psal.
40.
Iustin
in
his
2.
apologie
,
Ambrose
de
sacramentis
,
Tertullian
,
Dionysius
called
Areopagita
,
Chrysostom
,
Cyril
,
Gregory
,
Cyprian
,
Rahanus
,
Paschasius
,
whersoeuer
they
talke
of
the
number
of
the
sacraments
of
our
redemption
,
mention
only
baptisme
and
the
eucharist
,
and
where
they
speake
in
general
〈◊〉
of
holy
mysteries
mention
diuers
more
,
and
others
than
the
seuen
popish
sacraments
.
beside
that
it
is
absurd
to
thinke
,
that
mariage
and
Priesthood
and
penance
were
of
one
nature
vnder
the
law
,
and
of
another
vnder
the
gospel
.
4
The
same
synode
doth
curse
them
also
,
that
shall
say
,
that
all
the
aboue
named
7.
Sacraments
were
not
instituted
by
Iesus
Christ
.
where
it
is
apparent
,
that
mariage
was
instituted
in
paradise
,
and
priesthood
vnder
the
law
.
it
is
certein
also
,
that
the
fathers
before
Christ
did
rise
by
repentance
from
their
fals
.
furthermore
what
man
among
the
Papists
is
able
to
shew
,
where
the
determinat
words
,
and
the
externall
signes
and
rites
of
popish
sacraments
were
instituted
by
Christ
?
if
then
Canisius
in
his
catechisme
c.
de
sacramentis
.
teach
truely
,
that
Sacraments
haue
certaine
determinat
words
,
and
set
rites
:
then
is
it
certaine
,
that
neither
Popish
confirmation
,
nor
Popish
orders
,
nor
Popish
penance
,
nor
matrimony
,
nor
extreme
vnction
was
instituted
by
Christ
.
and
therefore
Francis
à
victoria
de
Sacramentis
in
con.
deriueth
the
determination
concerning
seuen
sacraments
from
the
Florentine
councell
vnder
Eugenius
the
4.
hoc
determinatum
est
saith
he
speaking
of
seuen
sacraments
,
in
concilio
Florentino
sub
Eugenio
4.
and
there
indeed
we
finde
first
,
that
the
matter
of
Popish
confirmation
is
chrisme
made
of
oile
and
balme
,
and
the
forme
set
downe
in
these
words
,
signo
te
signo
crucis
&
confirmo
te
Chrismate
&c.
and
yet
now
the
Papists
haue
left
off
balme
.
the
matter
of
extreme
vnction
is
oile
,
and
that
for
a
strange
medecine
the
Priests
put
in
the
eies
and
other
organs
of
sences
.
the
forme
of
extreme
vnction
is
this
,
per
istam
sanctam
vnctionem
&
suam
pijssimam
misericordiam
indulgeat
tibi
dominus
&c.
The
matter
of
priesthood
is
the
Chalice
,
and
the
host
:
and
the
forme
,
take
power
to
offer
Sacrifice
in
the
church
for
liuing
and
dead
,
and
so
foorth
.
but
no
man
will
affirme
,
that
Christ
instituted
the
forme
and
matter
of
these
Sacraments
,
vnlesse
he
be
either
starke
mad
,
or
mad-like
desperate
.
in
matrimony
they
are
neither
able
to
afrigne
certaine
forme
,
nor
certaine
matter
.
5.
All
Papists
hold
,
that
the
Sacramentes
of
the
new
law
both
conteine
grace
,
and
conferre
grace
ex
opere
operato
,
that
is
by
the
worke
wrought
,
as
may
appeare
by
the
canons
of
the
seuenth
session
of
Trent
,
&
by
the
common
proctors
of
the
Popes
cause
.
Sacramentum
confert
gratiam
ex
opere
operato
,
saith
Nauarrus
in
his
enchiridion
,
and
Bellarmine
lib.
1.
de
sacrament
.
c.
14.
saith
they
iustifie
.
and
this
is
the
common
opinion
of
all
.
but
first
it
is
absurd
to
attribute
as
much
to
matrimonie
,
confirmation
and
extreme
vnction
,
as
to
baptisme
and
the
lords
supper
.
secondly
it
is
absurd
to
make
Priests
forsweare
matrimony
,
seeing
it
contemeth
grace
,
and
worketh
it
,
as
they
say
.
for
of
this
grace
the
Masse-priests
haue
extreame
neede
.
thirdly
if
grace
bee
nothing
else
but
charitie
,
or
a
habit
not
distinct
from
it
;
it
will
be
a
hard
matter
to
shew
,
how
charity
may
be
conteined
in
oile
,
or
the
rites
of
matrimony
,
or
externall
signes
.
fourthly
no
Papist
can
shew
,
that
such
as
receiue
their
popish
confirmation
,
or
order
,
or
extreme
vnction
,
or
are
maried
,
are
more
iust
,
then
they
were
before
.
finally
God
worketh
by
Sacraments
that
which
he
promiseth
.
but
we
doe
not
read
,
that
euer
he
promised
iustification
,
or
grace
to
maried
folkes
,
or
to
such
as
are
greased
in
order
,
or
extreme
vnction
.
the
master
of
the
sentences
lib.
4.
dist.
2.
§.
1.
saith
,
that
some
Sacraments
giue
remedies
against
sinnes
,
and
helpefull
grace
,
others
only
giue
a
remedy
,
as
wedlocke
.
alia
in
remedium
tantùm
sunt
.
sayth
he
,
vt
coniugium
.
6.
Bellarmine
lib.
1.
de
sacramentis
,
and
Canisius
in
the
Catechisme
teach
,
that
sacraments
are
externall
signes
.
and
yet
the
inward
contrition
of
penitent
sinners
,
and
the
consent
of
the
parties
maried
appeareth
not
externally
.
further
,
this
being
granted
,
it
will
follow
,
that
the
body
and
blood
of
Christ
in
the
eucharist
are
no
sacrament
,
because
they
appeare
not
to
the
eyes
,
nor
can
be
discerned
with
other
senses
.
so
the
Papists
whatsoeuer
they
bragge
of
their
masse
,
giue
no
sacrament
to
their
followers
,
but
onely
bare
accidents
,
shewes
and
shadowes
.
7.
In
the
seuenth
session
of
the
conuenticle
of
Trent
they
curse
such
,
as
shall
say
,
that
the
receiued
and
approued
rites
of
the
Catholicke
church
may
be
contemned
,
omitted
or
changed
.
but
this
curse
falleth
vpon
their
owne
pates
.
for
themselues
haue
omitted
loue
feasts
frequented
at
the
time
of
the
Communion
,
&
the
old
rite
of
Christians
then
kissing
one
another
,
and
the
vse
of
milke
and
hony
in
baptisme
,
of
which
Tertullian
speaketh
lib.
de
coron.
milit
.
and
of
milke
and
wine
mentioned
by
Hierome
in
Isaiae
c.
55.
and
the
formes
of
dipping
in
baptisme
.
8.
Thomas
Aquinas
3.
p.
q.
64.
art.
8.
sayth
,
that
the
intention
of
the
minister
is
required
in
the
administring
of
the
sacrament
.
intentio
ministri
,
sayth
he
,
requiritur
ad
perfectionem
sacramenti
.
and
this
is
so
necessarily
required
by
all
Papists
in
consecration
of
the
eucharist
,
that
without
the
same
,
they
say
,
there
is
no
consecration
.
the
being
then
and
perfection
of
sacraments
depending
vpon
the
priests
intention
,
it
followeth
,
that
the
state
of
things
in
the
Roman
church
wil
be
brought
to
very
great
vncerteinty
.
for
neither
can
it
be
proued
,
that
he
that
ordered
the
Pope
,
had
an
intention
to
order
him
,
or
that
the
Romish
priests
haue
an
intention
alwayes
to
baptize
and
consecrate
,
or
the
parties
among
them
,
that
do
mary
do
intend
any
such
matter
.
how
then
can
the
Papists
be
assured
that
the
Romish
church
is
the
true
church
,
or
that
the
Popes
iudgement
is
infallible
,
or
whether
they
be
idolaters
or
no
,
when
they
worship
the
sacrament
,
when
they
are
vncerteine
,
whether
the
Pope
be
either
well
ordered
,
or
baptized
,
or
whether
their
Priests
be
well
ordered
,
and
haue
truely
consecrated
the
eucharist
?
9.
The
master
of
the
sentences
lib.
4.
dist.
3.
§
.
ex
his
.
determineth
,
that
true
baptisme
is
administred
in
the
name
of
Christ
only
,
or
the
father
only
,
or
the
holy
Ghost
only
.
ex
his
apertè
intellexisti
,
sayth
he
,
in
nomine
Christs
verum
baptisma
tradi
.
vnde
nihilominus
insinuari
videtur
verum
baptisma
dari
posse
in
nomine
Patris
tantùm
,
vel
Spiritus
sancti
tantùm
,
si
tamen
ille
qui
baptizat
sidem
Trinitatis
teneat
.
But
this
is
as
much
as
if
he
should
say
,
that
euery
Priest
may
alter
Christes
institution
,
and
that
their
owne
orders
and
rites
are
not
to
be
altered
.
Thomas
Aquinas
.
3.
p.
q.
66.
art.
6.
doth
condemne
his
masters
opinion
.
10.
Thomas
Aquinas
3.
p.
q.
66.
art.
4.
determineth
,
that
Christians
may
be
baptized
in
lie
,
or
in
beefe
broth
,
or
porredge
.
in
lixiuio
&
aquis
sulphureis
sieri
potest
baptismus
.
he
saith
also
,
the
water
is
not
changed
by
boiling
flesh
in
it
.
doe
we
then
maruell
,
if
Masse-priests
be
so
fat
Christians
,
seeing
they
allow
baptisme
in
lie
and
beefe
broth
?
this
certes
is
far
from
the
decencie
,
that
is
required
in
the
administration
of
holy
mysteries
,
and
sauoureth
of
strange
curiosity
.
heereto
also
may
be
added
,
that
they
baptize
bels
,
and
giue
them
names
,
and
this
the
Germanes
touch
in
their
grieuances
.
11.
Vrbane
the
Pope
c.
super
quo
.
30.
q.
3.
giueth
that
authority
to
women
,
which
all
Papists
allow
not
the
fathers
certes
neither
knew
it
,
nor
allowed
it
.
12.
The
conuenticle
of
Trent
sess.
7.
pronounceth
him
anathema
,
that
shall
say
,
that
baptisme
is
not
necessarie
to
saluation
.
but
this
falleth
on
Thomas
Aquinas
,
3.
q.
68.
art.
2.
that
supposeth
it
sufficient
to
haue
baptisme
in
voto
,
&
those
which
allow
baptisme
as
wel
of
bloud
and
the
holy
ghost
,
as
of
water
.
the
conuenticle
of
Trent
thinketh
it
all
one
to
say
,
that
baptisme
is
not
necessary
,
and
that
baptisme
is
free
.
as
if
man
not
sinning
necessarily
had
not
free
will
to
commit
sin
.
13.
Martin
ab
Aspilcueta
in
enchir.
c.
de
baptismo
,
saith
,
he
doth
sin
,
that
annointeth
him
,
that
is
baptised
with
chrisme
kept
ouer
the
yeare
.
of
which
sinne
neither
the
Apostles
nor
ancient
fathers
euer
heard
any
thing
.
14.
Kellison
in
his
Suruey
doth
not
take
them
to
bee
perfect
Christians
,
that
are
not
confirmed
after
his
popish
fashion
.
but
this
fashion
of
greasing
was
neuer
knowen
to
the
ancient
fathers
.
furthermore
this
being
granted
the
Papists
in
England
should
be
very
imperfect
Christians
,
the
most
of
them
wanting
this
supposed
vnctuous
consignation
.
15.
The
sacrament
of
baptisme
they
say
may
be
administred
not
only
by
Priests
,
but
also
by
laymen
and
women
.
but
they
doe
not
permit
any
to
consigne
men
with
chrisme
but
their
Prelates
.
and
for
that
they
bring
foorth
the
testimony
of
Euscbius
a
bishop
of
Rome
de
consecrat
.
dist.
5.
manus
.
so
sarre
doe
they
preferre
their
owne
inuentions
before
Christs
institution
:
and
so
little
are
they
ashamed
to
alleadge
counter
fait
writings
.
16.
Whether
the
sacrament
of
the
cucharist
bee
one
or
more
sacraments
,
they
stand
in
doubt
,
because
in
a
certaine
collect
the
same
is
both
called
sacramentum
and
sacramenta
.
and
Thomas
Aquinas
3.
q.
73.
art.
2.
resolueth
,
that
it
is
one
formally
,
and
two
materially
:
so
that
materially
hee
maketh
more
than
seuen
sacraments
.
17.
In
this
sacrament
of
the
eucharist
they
require
bread
of
wheat
,
and
wine
of
the
grape
as
the
matter
of
the
sacrament
.
and
yet
they
say
neither
bread
nor
wine
remaineth
therein
after
consecration
.
18.
They
say
Christs
body
is
truely
in
the
host
,
and
his
bloud
in
the
chalice
after
consecration
.
and
yet
is
he
neither
felt
,
nor
seene
there
,
nor
can
a
bodie
of
that
quantity
be
contained
in
so
little
roome
.
19.
Thomas
Aquinas
3.
p.
q.
75.
art.
3.
will
not
grant
,
that
bread
and
wine
is
annihilated
after
consecration
.
as
if
there
could
at
one
time
be
no
bread
nor
wine
in
the
sacrament
,
and
yet
no
annihilation
of
the
bread
and
wine
;
or
as
if
no
part
of
bread
and
wine
remaining
,
it
might
not
be
said
properly
to
be
brought
to
nothing
.
20.
Franciscus
a
victoria
in
his
booke
of
sacraments
c.
de
eucharistia
,
wil
not
yeeld
,
that
the
Priest
may
consecrate
barly
bread
,
because
barly
,
as
he
saith
,
is
meat
for
horses
.
but
he
saith
that
rie
bread
may
well
be
consecrated
,
forasmuch
as
that
is
bread
for
men
.
yet
others
thinke
otherwise
.
21.
The
accidents
of
bread
and
wine
wee
see
remaine
in
the
sacrament
.
but
they
cannot
tell
,
how
they
should
subsist
,
where
there
is
neither
bread
nor
wine
.
22.
Christ
ordained
this
sacrament
to
be
eaten
and
drunken
,
but
the
Papists
oftentimes
neither
eat
nor
drinke
the
sacrament
,
but
carrie
it
about
,
or
hang
it
vpon
the
altar
.
23.
If
a
mouse
or
other
liuing
creature
take
away
the
consecrated
host
,
they
will
haue
the
same
to
be
taken
,
if
it
be
possible
,
and
to
be
burned
,
and
the
ashes
to
be
kept
for
reliques
,
as
we
read
in
the
treatise
de
defect
.
in
celebrat
.
miss.
24.
They
beleene
that
Christs
body
is
in
the
eucharist
,
because
Christ
said
,
this
is
my
bodie
.
why
then
doe
they
beleeue
,
that
his
soule
and
bloud
is
there
,
seeing
hee
spoke
there
of
neither
?
25.
In
the
sacrament
they
tell
,
how
sometime
there
hath
appeared
true
flesh
,
true
blond
,
and
Christ
in
the
forme
of
a
child
.
but
if
this
be
true
,
then
is
he
not
there
,
as
they
hold
,
sub
specie
aliena
,
that
is
,
vnder
another
kind
.
26.
Thomas
Aquinas
3.
p.
q.
77.
art.
2.
will
haue
other
accidents
to
be
sounded
in
quantity
,
as
in
their
subiect
.
but
it
is
absurd
,
to
make
one
accident
the
subiect
of
another
,
and
yet
doth
this
absurdity
being
granted
little
relieue
them
.
for
they
cannot
shew
how
the
accident
of
quantity
should
subsist
without
subiect
.
27.
They
say
that
accidents
in
the
sacraments
due
nourish
.
but
of
that
it
followeth
,
that
accidents
are
turned
into
substance
:
which
is
more
than
alchymisticall
tran●…
〈◊〉
.
28.
In
the
sacrament
they
see
by
experience
wormes
to
be
engendied
if
it
be
long
kept
,
and
that
both
the
kinds
are
corrupted
.
but
it
is
blasphemous
to
say
,
that
either
Christs
body
and
blood
are
corrupted
,
or
that
wormes
can
issue
and
be
engendred
thereof
.
to
auoid
this
inconuenience
they
say
,
they
are
engendred
of
the
accidents
,
or
of
the
bread
and
wine
returning
againe
.
For
the
engendring
of
wormes
of
meere
accidents
is
absurd
.
and
for
the
returne
of
bread
and
wine
they
can
bring
foorth
no
words
of
scripture
.
29.
Thomas
Aquinas
p.
3
,
q.
77.
art.
7.
confesseth
,
that
Christs
body
is
not
broken
in
the
Sacrament
.
and
gladlie
would
he
shew
,
how
the
accidents
there
may
be
broken
.
but
he
traueileth
with
vanitie
,
and
bringeth
foorth
nothing
but
foolerie
.
30.
Commonly
Masse-Priests
say
that
Christ
at
his
last
supper
did
eat
himselfe
,
and
drinke
his
owne
blood
before
it
was
shed
.
matters
that
imply
manifest
contradiction
,
and
dissolue
rules
of
reason
.
31.
Now
the
spaniards
will
not
denie
,
but
they
are
canibals
and
eaters
of
mens
flesh
,
that
eate
the
same
whether
rosted
,
broiled
,
baked
or
otherwise
dressed
.
why
then
should
not
the
Masse-priests
be
auoided
as
eaters
of
mans
flesh
,
and
drinkers
of
mans
blood
,
as
they
say
themselues
,
albeit
they
eate
Christs
flesh
and
drinke
his
blood
prepared
vnder
other
formes
?
32.
The
fathers
say
,
that
Christs
bodie
is
meate
for
the
soule
,
and
not
to
be
eaten
with
the
teeth
.
but
Nicholas
the
second
will
haue
it
torne
with
teeth
,
as
his
words
import
c.
ego
Berengarius
.
de
consecrat
.
dist.
2.
others
will
haue
it
swallowed
into
the
belly
.
33.
Christians
abhorre
to
heare
,
that
Christs
bodie
should
be
eaten
and
his
blood
drunken
of
brute
beastes
.
but
Papists
teach
and
confesse
both
.
34.
Christ
gaue
his
disciples
the
cuppe
of
the
new
testament
.
the
Pope
and
his
complices
sacrilegiously
take
the
same
from
Gods
people
.
35.
Christ
said
,
take
and
eate
.
the
Masse-priests
suffer
them
that
haue
them
to
gape
and
gaze
,
and
giue
them
often
nothing
to
eate
.
36.
Christians
beleeue
,
that
they
receiue
the
same
Sacrament
,
that
Christs
disciples
receiued
at
his
last
supper
.
but
Thomas
Aquinas
3.
p.
q.
81.
art.
3.
saith
the
disciples
receiued
it
passible
,
and
such
as
it
then
was
.
but
now
no
man
can
receiue
his
true
body
but
he
must
receiue
it
as
it
is
in
heauen
,
that
is
,
as
it
is
glorified
and
impassible
.
37.
They
say
that
the
eucharist
is
both
a
Sacrament
and
a
sacrifice
,
and
for
those
two
ends
instituted
.
but
that
implieth
a
plaine
contradiction
.
for
as
the
sacrifice
is
offred
to
God
,
so
the
Sacrament
is
ordeined
and
giuen
to
men
.
38.
If
poison
after
consecration
be
mingled
in
the
Sacrament
,
Thomas
Aquinas
3.
p.
q.
83.
art
6.
will
haue
the
same
kept
among
Saints
reliques
.
but
what
Christian
will
rescrue
poison
for
a
relique
?
39.
The
Apostle
saith
Christ
was
once
offred
the
Masse-priests
say
he
is
offred
continually
,
and
that
for
quicke
and
dead
:
a
matter
vnknowen
to
Christs
Apostles
.
40.
Our
Sauiour
instituted
this
Sacrament
for
a
remembrance
of
his
death
and
passion
.
but
the
Masse-priests
offer
the
Sacrifice
of
his
bodie
and
blood
for
quicke
&
dead
,
for
sicke
,
for
hole
,
for
sailers
,
for
trauellers
,
in
the
honor
of
Sainte
and
Angels
,
for
peace
and
good
successe
in
all
things
.
which
bee
matters
neuer
thought
vpon
in
the
institution
of
this
Sacrament
.
Finallie
they
haue
no
lesse
strange
,
false
and
contrary
positions
in
their
doctrine
of
matrimony
,
order
,
penance
and
extreme
vnction
:
which
they
make
Sacraments
.
but
by
this
it
may
appeare
sufficiently
,
how
litle
they
regard
either
the
institution
of
Christ
,
or
the
doctrine
of
the
ancient
catholicke
church
in
the
matter
of
Sacraments
.
I
shall
also
haue
occasion
otherwhere
to
touch
these
pointes
particularlie
.
CHAP.
VIII
.
That
poperie
is
a
mixture
of
old
and
new
heresies
.
IT
were
long
to
insist
vpon
euery
article
of
Popish
doctrine
.
I
will
therefore
rather
in
a
generality
shew
the
qualities
,
proceedings
,
and
practises
thereof
,
running
through
the
whole
,
then
dilate
the
absurdities
and
falsities
of
euery
particular
,
standing
vpon
euerie
small
point
.
now
then
that
I
haue
touched
the
grounds
,
and
certaine
principall
doctrines
of
Popery
,
I
haue
thought
good
to
shew
,
that
the
rest
is
nothing
but
either
old
or
later
heresies
.
They
glory
in
their
workes
,
and
hope
to
bee
iustified
by
the
law
,
as
may
be
gathered
out
of
Bellarmines
disputes
de
iustificatione
,
and
also
out
of
diuers
of
their
treatises
of
good
workes
.
the
Iebusites
of
Collein
censur
.
fol.
22.
say
,
that
all
their
life
and
saluation
consisteth
in
the
precepts
of
the
law
,
whose
fulnesse
is
loue
.
they
doe
also
extoll
the
merits
of
their
workes
.
but
the
Apostle
Rom.
2.
taxeth
them
that
glory
in
the
law
,
and
Galat.
3.
condemned
those
false
Apostles
,
that
taught
iustification
by
the
law
.
2.
They
make
Gods
law
void
by
their
traditions
of
worshipping
images
,
maintaining
publike
stewes
,
banks
of
vsury
and
such
like
practises
.
the
which
is
noted
as
an
error
in
the
scribes
and
pharisies
,
reprobastis
mandatum
Dei
,
saith
our
Sauiour
Marc.
7.
per
seniorum
vestrorum
traditionem
.
and
as
they
had
their
Talmud
,
so
haue
the
Papists
their
decrees
and
decretales
,
which
they
follow
as
the
law
of
God
.
3.
The
Monks
and
Iebusites
are
also
like
to
Pharisies
.
dicebantur
pharisaei
,
saith
Epiphanius
haeres.
16.
ante
Christum
,
co
quod
separati
essent
ab
alijs
,
propter
spontaneam
superfluam
religionem
apud
ipsos
receptam
.
the
Pharisies
were
so
called
,
for
that
they
were
separated
from
others
for
voluntary
and
supersluous
religion
receiued
by
them
.
they
compassed
also
sea
and
land
to
make
Proselytes
,
and
when
they
had
won
them
,
they
made
them
twise
more
the
children
of
hell
,
then
they
were
themselues
,
as
our
Sauiour
Matth.
23.
teacheth
vs
.
so
likewise
for
a
spontaneous
and
superfluous
shew
of
religion
these
irreligious
Iebusites
and
Monkes
do
separate
themselues
from
others
,
and
take
great
paines
to
winne
Proselytes
to
the
synagogue
of
Rome
,
and
in
the
end
abuse
many
,
and
make
them
much
worse
than
themselues
.
4.
In
their
supersophisticall
exposition
of
the
law
,
and
their
often
washings
and
affectate
holinesse
they
imitate
the
scribes
,
who
for
this
cause
by
Epiphanius
haeres.
15.
ante
Christum
,
are
enrolled
in
the
catalogue
of
heretickes
.
5.
By
their
often
washing
in
holy
water
,
the
Papists
hope
to
wash
awaie
sinnes
,
as
the
Hemerobaptists
among
the
Iewes
,
which
for
this
were
reputed
heretiks
,
as
Epiphanius
sheweth
,
haeres.
17.
ante
Christum
.
but
there
he
telleth
them
,
that
neither
drops
nor
riuers
of
water
,
nor
the
whole
ocean
can
wash
awaie
sinnes
.
6.
The
Dositheans
were
reputed
heretickes
for
their
affectation
of
virginity
,
and
abstinence
from
mariage
,
and
punishing
their
bodies
.
why
then
should
not
the
like
accompt
be
made
of
those
Papists
,
that
runne
into
the
same
errors
not
sparing
their
bodies
,
more
than
they
did
whom
the
Apostle
Coloss.
2.
reprehendeth
?
7.
Iohn
the
23.
was
condemned
in
the
councell
of
Constance
for
denying
the
immortality
of
the
soule
.
the
like
opinion
,
as
Zegedinus
in
spec.
pontif
.
and
others
report
,
had
Alexander
the
sixth
,
Leo
the
tenth
,
Clement
the
seuenth
,
and
diuers
other
Popes
.
this
heresie
therfore
they
seeme
to
borrow
from
the
Sadduces
,
or
rather
from
the
Epicures
.
8.
Among
the
followers
of
Christ
the
first
heretikes
were
the
Capernaites
,
that
beleeued
that
Christs
flesh
was
to
be
eaten
,
and
his
bloud
to
be
drunken
really
:
and
that
both
were
to
be
receiued
into
the
mouth
and
swallowed
downe
into
the
belly
.
the
same
notwithstanding
is
taught
by
Pope
Nicolas
c.
ego
Berengarius
de
consecrat
.
dist.
2.
and
generally
is
beleened
among
the
Papists
.
his
words
are
,
sensualiter
tractari
,
and
dentibus
sidelium
atteri
.
as
if
Christs
body
were
handled
with
hands
sensually
,
and
torne
with
teeth
of
the
faithfull
grosly
.
9.
With
Simon
Magus
the
Pope
and
his
mates
thinke
it
no
sinne
,
either
to
buie
or
to
sel
the
gifts
of
the
holy
ghost
.
thereof
commeth
the
mart
of
Masses
,
the
portsale
of
indulgences
,
the
chaffering
for
benefices
and
all
spirituall
linings
and
dignities
.
Mantuan
Calamit
.
lib.
3.
saith
they
sell
churches
,
altars
,
sacraments
,
yea
heauen
and
God
himselfe
.
the
bishop
of
Chems
onus
eccles.
c.
23.
saith
,
that
Priests
did
sell
Christ
more
execrably
than
did
Iudas
.
Furthermore
both
Simon
Magus
,
and
the
Papists
count
it
a
small
sin
to
vse
common
women
.
Finally
both
the
followers
of
Simon
Magus
and
the
Monks
and
Friers
worship
the
images
of
their
founders
.
this
Augustine
de
haeres
.
c.
1.
accompted
heresy
in
Simon
and
his
followers
.
docebat
detestandam
turpitudinem
indifferenter
vtendi
foeminis
.
and
againe
,
imagines
&
suam
&
Helenes
praebebat
discipulis
adorandas
.
10.
Irenaeus
lib.
1.
aduersus
haeres
.
c.
23.
reputeth
the
Basilidians
,
heretikes
in
regard
of
their
vse
of
images
,
enchantments
and
diuers
superstitious
exorcizations
.
What
is
this
then
but
a
sentence
against
the
Papists
,
that
coniure
water
,
and
salt
,
and
other
creatures
,
saying
,
exorcizo
te
creaturasalis
,
and
exorcizo
te
creatura
aquae
,
and
so
foorth
.
they
doe
also
abuse
the
name
of
God
in
their
exorcismes
,
and
yet
make
exorcists
an
order
,
&
that
order
a
Sacrament
of
the
church
.
lastly
they
doe
follow
Simon
Magus
in
magicall
inchantments
,
and
vse
images
most
superstitiously
to
diuers
purposes
.
11.
Carpocrates
also
worshipped
images
,
and
for
that
was
put
into
the
catalogue
of
heretikes
by
Ireney
lib.
1.
aduers
.
haeres
.
c.
24.
Marcellina
one
of
his
followers
adored
the
images
of
Iesu
,
Paul
,
Pythogoras
and
Homer
.
colebat
imagines
Iesu
,
&
Pauli
,
&
Homeri
,
&
Pythagorae
,
adorando
,
incensumque
ponendo
,
saith
Augustine
haeres
.
c.
7.
so
likewise
Papists
adore
and
burne
incense
to
the
images
of
Saints
,
yea
somtime
to
the
images
of
heretikes
and
no
Saintes
;
as
for
example
,
to
the
images
of
George
the
dragon
killer
,
of
Catherine
,
of
Papias
and
such
like
.
12.
The
Carpocratians
and
Basilidians
did
conceale
and
hide
the
mysteries
of
their
religion
,
lest
holy
things
should
be
cast
to
dogges
,
as
we
read
in
Ireney
lib.
1.
c.
23.
and
Epiphanius
in
haeres.
24.
and
27.
and
what
doe
Papists
?
doe
they
not
likewise
abuse
the
same
wordes
of
casting
holie
things
to
dogges
against
Gods
people
,
to
exclude
them
from
talking
of
the
mysteries
of
religion
,
and
reading
scriptures
?
13.
Epiphanius
haeres.
34.
testifieth
,
that
the
Marcosians
did
baptise
in
an
vnknowen
language
,
and
Ireney
lib.
1.
c.
18.
sheweth
,
that
they
anointed
with
Chrisme
such
as
they
baptized
,
and
that
they
had
a
kind
of
extreme
vnction
for
the
dead
.
Epiphanius
saith
also
,
that
Marcus
in
the
eucharist
brought
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
transubstantiation
,
&
that
his
followers
accounted
themselues
perfect
.
in
their
steppes
therefore
the
Papists
tread
,
vsing
tongues
in
administring
Sacraments
not
vnderstood
of
the
vulgar
sort
,
greasing
their
sicke
,
and
them
whom
they
baptize
,
beleeuing
transubstantiation
,
and
accounting
Monkes
and
Friers
in
the
state
of
perfection
.
but
as
Ireney
saith
,
perfectus
apud
eos
nemo
,
nisi
qui
maxima
mendacia
apud
eos
fructificat
.
both
old
and
new
heretikes
tell
abominable
lies
,
and
for
proof
alledge
forged
and
apocryphall
writings
.
14.
The
Papists
consecrate
euery
yeere
paschal
lambes
,
and
obserue
the
Iewish
Iubiley
,
and
in
their
massing
sacrifice
vse
Iewish
apparell
and
ceremonies
,
as
Durand
confesseth
.
Innocentius
in
c.
per
venerabilem
.
qui
filij
sunt
legitimi
.
determineth
that
Deuteronomy
is
now
to
be
obserued
.
quod
ibi
decernitur
in
nouo
testamento
debet
obseruari
,
saith
he
.
if
then
the
Nazarites
were
iustly
condemned
for
heretikes
for
mingling
Iewish
ceremonies
with
Christian
religion
,
as
Augustine
de
haeres
.
c.
9.
and
Epiphanius
in
haeres.
29.
testifie
;
then
wee
doe
the
Pope
and
his
poleshorne
flocke
no
wrong
to
call
them
heretikes
.
both
Papistes
and
Nazarites
bragge
much
of
their
reuelations
and
miracles
.
this
is
therefore
another
point
of
heresie
wherein
both
concurre
.
15.
The
Heracleonites
gaue
their
followers
departing
out
of
this
life
extreme
vnction
,
and
murmured
wordes
in
an
vncouth
language
ouer
them
.
feruntur
,
saith
S.
Augustine
de
haeres
.
c.
16.
suos
morientes
nouo
modo
quasi
redimere
,
id
est
,
per
oleum
,
balsamum
&
aquam
,
&
inuocationes
,
quas
Hebraicis
verbis
dicunt
super
capita
eorum
.
this
is
also
in
part
testified
by
Epiphanius
in
haeres.
36.
this
practise
therefore
is
common
to
the
Papists
with
them
.
and
both
of
them
abuse
the
words
of
S.
Iames
c.
5.
where
he
talketh
of
anointing
the
sicke
,
and
draw
them
to
their
purpose
.
16.
The
followers
of
Helzai
,
and
heretikes
called
Osseni
,
as
Epiphanius
haeres
.
19.
ante
Christum
tostifieth
,
vsed
to
sweare
by
bread
and
salt
and
other
creatures
,
and
worshipped
the
spittle
and
reliques
of
two
of
their
sect
.
the
same
Helzai
taught
his
disciples
also
to
pray
in
a
tongue
not
vnderstood
,
saying
to
them
:
let
no
man
aske
the
interpretation
,
but
only
say
these
wordes
:
and
then
followed
certeine
barbarous
termes
.
the
Papists
therefore
swearing
by
bread
and
salt
and
other
creatures
,
and
worshipping
the
ragges
and
excrements
of
their
Saints
,
and
praying
in
Latine
,
that
is
not
vnderstood
of
the
vulgar
sort
,
doe
heerein
rather
imitate
heretikes
,
then
true
Christians
or
catholikes
.
17.
Marcion
extolled
virginity
.
A
Marcione
saith
Epiphanius
haers.
42.
virginitas
praedicatur
.
yet
did
he
corrupt
a
mayden
.
he
gaue
also
women
power
to
baptise
,
as
Damascene
de
haeres
.
testifieth
.
Irenaeus
lib.
1.
c.
30.
saith
,
that
he
&
Saturninus
began
first
to
teach
abstinence
from
liuing
creatures
.
he
taught
also
,
that
by
Christs
descending
into
hell
diuers
mens
soules
were
thence
deliuered
,
as
Epiphanius
witnesseth
.
finally
he
separated
mariages
for
religion
.
so
likewise
Masse-priests
and
votaries
praise
virginity
,
wallow
in
fornication
.
allow
women
to
baptise
.
beleeue
that
eating
of
fruit
&
roots
is
better
,
than
eating
of
flesh
.
separate
married
couples
entring
by
consent
into
monasteries
:
and
beleeue
that
not
only
the
patriarkes
were
deliuered
out
of
limbus
patrum
,
but
that
Traians
&
Falconillaes
soules
,
and
diuers
others
were
by
their
saints
fetched
out
of
hell
.
as
for
purgatory
,
that
is
a
part
of
hell
,
it
is
the
Popes
inheritance
,
and
from
thence
,
they
say
,
he
may
deliuer
whom
,
and
as
many
as
he
list
.
18.
The
Messalians
beleeued
,
that
baptisme
was
onely
auaileable
to
cut
away
former
sinnes
.
so
likewise
doe
Papists
teach
.
against
them
both
,
Theodoret
de
diuin.
decret.
c.
de
baptismo
,
teacheth
,
that
baptisme
is
the
earnest
of
future
graces
,
and
the
communication
of
Christs
passion
.
and
againe
,
non
vt
dicunt
amentes
Messaliani
baptismus
nouaculam
imitatur
,
quae
praecesserunt
peccata
auferens
.
hoc
enim
ex
superabundanti
largitur
.
likewise
both
Papists
and
Messalians
mumbled
ouer
their
praiers
,
and
thought
to
be
heard
for
their
much
babling
.
the
Papists
for
saying
the
ladies
rosary
,
and
certaine
number
of
creeds
,
and
pater
nosters
haue
many
indulgences
giuen
them
by
their
holy
father
.
19.
The
Angelikes
were
condemned
for
worshipping
and
praying
to
Angels
.
Synodus
quae
conuenit
Laodiceae
saith
Theodoret.
in
Coloss.
3.
lege
prohibuit
,
ne
precarentur
angelos
.
this
is
also
testified
by
S.
Augustine
de
haeres
.
c.
39.
Epiphanius
haeres.
38.
condemneth
the
Caians
for
inuocating
Angels
.
and
Tertullian
de
praescript
.
aduers
.
haeret
.
sheweth
that
this
heresie
proceeded
from
Simon
Magus
.
this
condemnation
of
the
Angelikes
therfore
serueth
against
the
Papists
,
that
inuocat
,
worship
,
and
say
Masses
in
the
honour
of
Angels
.
20.
S.
Augustine
taxeth
the
Seuerians
for
their
forged
miracles
.
Philumena
one
of
that
sect
,
as
he
testifieth
,
de
haeres
.
c.
24.
did
worke
a
strange
miracle
drawing
a
loafe
of
bread
out
of
a
narrow
mouthed
glasse
.
but
all
their
miracles
are
nothing
to
the
popish
miracles
reported
in
legends
.
Bellarmine
maketh
miracles
a
marke
of
the
Church
.
heerein
therefore
they
resemble
heretickes
.
21.
The
Tatians
and
Encratites
condemned
mariage
,
as
not
so
pure
,
as
single
life
.
so
likewise
Papists
thinke
that
it
cannot
stand
with
the
perfection
of
orders
.
in
the
chap.
proposuisti
.
dist.
82.
they
call
mariages
fleshly
pollutions
.
and
in
their
legends
account
them
corruptions
.
22.
As
the
Manichees
condemned
mariage
in
their
Priests
called
electi
,
so
do
the
Papists
.
they
abstained
from
the
cup
in
the
eucharist
as
Leo
ser.
4.
de
quadrages
.
doth
testifie
,
and
as
it
may
be
gathered
out
of
the
chap.
relatum
.
and
comperimus
,
dist.
2.
de
consecrat
.
and
so
doe
the
Papists
.
the
Manichees
giue
Christ
no
solide
body
,
and
place
it
in
diuers
places
.
this
heresie
therefore
is
also
common
with
them
to
the
Papists
.
lastly
both
Manichees
and
Papists
abstaine
from
flesh
in
their
fasts
,
but
vse
other
delicate
and
banqueting
dishes
.
23.
From
Montanus
the
Papists
haue
receiued
their
laws
of
fastings
,
and
learned
to
aduance
their
vnwritten
traditions
.
from
him
also
they
haue
borrowed
their
sacrifices
for
the
dead
,
and
their
doctrine
of
purging
small
sinnes
after
this
life
.
S.
Augustine
epist.
86.
ad
Casulanum
sheweth
,
that
he
found
not
in
any
commaundement
of
Christ
or
his
Apostles
what
daies
we
are
to
fast
,
and
what
not
.
as
Apollonius
,
&
Eusebius
write
li.
hist.
5.
c.
57.
he
did
first
appoint
lawes
for
fasting
.
Tertullian
montanizing
in
his
booke
de
corona
militis
,
derineth
sacrifices
for
the
dead
from
tradition
,
and
from
his
Paraclet
.
and
in
his
booke
de
anima
,
teacheth
that
small
sinnes
are
done
away
after
this
life
.
Epiphanius
in
haeres.
48.
sheweth
,
that
Montanus
disputed
,
that
the
scriptures
were
not
perfect
.
and
with
him
in
this
point
do
Papistes
concurre
.
24.
The
Papists
take
Rome
to
be
their
Hierusalem
,
as
the
Pepuzians
did
the
town
of
Pepuza
.
and
both
of
them
admit
women
to
baptize
.
nay
among
the
Papists
we
read
of
a
woman
that
was
Pope
,
which
was
a
degree
aboue
the
Pepuzians
,
that
neuer
made
a
woman
chiefe
priest
.
25.
With
the
Catharists
the
Papists
bragge
of
their
merits
,
purity
and
perfection
.
further
they
will
not
admit
heretickes
relapsed
.
lastly
as
the
Catharists
,
so
Papists
sometime
vse
rebaptization
,
as
the
histories
of
France
and
Flanders
testifie
against
Papists
.
26.
The
Iacobites
and
Armenians
were
condemned
for
heretikes
for
making
the
images
of
God
the
father
,
and
God
the
holy
ghost
.
Imagines
,
saith
Nicephorus
lib.
hist.
18.
c.
52.
patris
&
spiritus
sancti
effigiant
,
quod
est
perquam
absurdum
.
yet
doe
the
Papists
offend
therein
,
and
giue
these
images
diuine
honour
;
which
is
more
than
those
heretikes
did
.
27.
The
worshippers
of
the
crosse
called
Chazinzarij
were
reputed
heretikes
,
as
Nicephorus
hist.
lib.
18.
c.
54.
testifieth
.
crucem
tantum
,
saith
he
,
adorare
&
colere
dicuntur
.
yet
is
either
tantum
added
,
or
else
he
meaneth
they
worshipped
no
images
,
but
the
crosse
.
for
if
he
should
say
they
worshipped
not
God
,
then
had
they
beene
pagans
.
with
them
also
the
Papists
concurre
.
for
they
adore
the
crosse
and
pray
to
it
,
which
I
doubt
,
whether
those
foolish
heretikes
did
.
28.
The
Collyridian
heretikes
worshipped
the
Virgin
Mary
and
offered
cakes
in
her
honour
.
how
then
can
the
Papists
shift
their
hands
of
this
heresie
,
that
worship
the
Virgin
,
and
more
deifie
her
then
they
did
,
offering
their
consecrated
cakes
;
nay
offring
Christ
himselfe
,
as
they
say
,
in
her
honour
.
some
say
they
worshipped
her
as
a
God
.
but
that
doth
not
appeare
by
any
presumption
.
some
say
they
offered
triangular
cakes
.
as
if
Epiphanius
did
allow
round
cakes
,
and
onely
condemne
triangular
cakes
,
whose
whole
purpose
was
to
shew
,
that
she
was
not
to
bee
adored
.
she
was
a
virgin
,
saith
he
,
and
honorable
,
but
not
to
be
adored
.
he
sheweth
that
to
giue
adoration
to
creatures
is
idolatrie
,
and
gentilisme
.
non
dominabitur
nobis
,
saith
he
,
haeres.
79.
antiquus
error
,
vt
relinquamus
viuentem
,
&
adoremus
ea
,
quae
ab
ipso
facta
sunt
.
29.
The
councell
of
Franck
ford
vnder
Charles
the
great
condemned
the
second
Nicene
councell
vnder
Irene
,
and
all
that
worshipped
images
set
vp
in
churches
;
which
is
a
plaine
condemnation
of
the
error
of
the
Papists
in
this
behalfe
.
they
pretend
that
this
councell
was
disallowed
by
Adrian
the
Pope
.
but
what
if
Liberius
should
haue
condemned
the
councell
of
Nice
,
when
he
ioined
with
the
Arians
?
and
what
if
Marcellinus
,
when
he
sacrificed
to
idols
,
should
haue
condemned
Christian
religion
?
shall
all
Christianity
depend
vpon
one
mans
pleasure
?
30.
S.
Augustine
de
haeres
.
c.
68.
telleth
vs
of
an
heresie
of
certaine
fellowes
,
that
went
barefooted
.
est
alia
haeresis
,
saith
he
,
nudis
pedibus
semper
ambulantium
.
the
barefooted
friers
therefore
and
such
as
go
on
pilgrimage
barefooted
,
are
to
take
his
report
,
as
a
sentence
pronounced
against
themselues
.
31.
The
Apostolikes
were
condemned
as
heretikes
,
for
that
they
receiued
none
into
their
communion
,
that
had
wiues
,
or
possessed
goods
in
propriety
.
for
Clergie
men
and
Monkes
in
those
daies
had
both
wiues
and
goods
in
property
,
as
S.
Augustine
de
haeres
.
c.
40.
sheweth
:
Apostolici
,
qui
isto
nomine
arrogantissime
vocauerunt
,
saith
he
,
non
receperunt
in
suam
communionem
vtentes
coniugibus
,
&
res
proprias
possidentes
,
quales
habet
Ecclesia
Catholica
&
monachos
&
clericos
plurimos
.
see
therefore
I
pray
you
,
how
he
excludeth
Papists
with
the
Apostolikes
out
of
the
Catholike
Church
.
32.
The
Heraclites
saith
Isidore
orig.
lib.
8.
c.
de
haeres
.
were
heretickes
that
receiued
onely
Monkes
,
and
excluded
maried
folkes
out
of
their
company
.
monachos
tantum
recipiunt
,
coniugia
respuunt
.
they
beleeued
not
also
,
that
children
dying
yong
should
possesse
the
kingdome
of
heauen
.
and
doe
not
all
sects
of
Monkes
and
Friers
among
the
Papists
exclude
married
folkes
out
of
their
cloisters
?
doe
not
the
Masse-priests
also
exclude
all
children
dying
before
baptisme
,
yea
where
it
was
much
desired
,
out
of
the
kingdome
of
heauen
?
33.
Priscillian
saith
Augustine
haeres.
70.
disioined
married
folkes
.
his
words
are
,
coniuges
disiungens
.
his
followers
to
hide
their
filthie
opinions
and
beastlinesse
make
no
account
to
forsweare
themselues
.
propter
occultandas
contaminationes
&
turpitudines
suas
habent
in
suis
dogmatibus
,
iura
,
periura
,
secretum
prodere
noli
.
they
refuse
also
to
eat
flesh
,
as
vncleane
meat
.
and
come
not
the
Papists
neere
them
in
these
points
,
that
separate
Monkes
and
Priests
that
doe
marrie
from
their
wiues
,
and
teach
their
schollers
to
forsweare
themselues
?
the
Rhemistes
in
Act.
23.
say
that
oathes
taken
against
Papists
,
which
they
falsly
call
Catholikes
,
may
and
must
be
broken
vnder
paine
of
damnation
.
this
periury
is
also
allowed
by
2.
rinegued
English
traitours
Allen
and
Parsons
in
their
resolutions
of
cases
of
conscience
,
wherein
they
teach
their
schollers
to
play
the
villaines
,
and
to
periure
themselues
with
a
good
popish
conscience
.
the
Carthusians
also
and
diuers
Monkes
forsweare
eating
flesh
,
which
they
cannot
doe
in
reason
,
but
that
they
thinke
it
lesse
cleane
than
fish
.
34.
The
Helcesaites
make
Christ
in
heauen
to
differ
from
Christ
on
earth
,
as
Theodoret.
de
haeret
.
fab.
c.
de
Helcesaeis
doth
testifie
.
Christum
non
vnum
dicunt
,
saith
he
,
sed
hune
quidem
supernè
,
illum
infernè
.
so
Papists
aboue
make
Christ
visible
and
palpable
.
but
in
the
Sacrament
neither
visible
nor
palpable
.
35.
The
Eutychianistes
deny
,
that
Christ
after
the
vnion
of
the
two
natures
had
a
true
body
,
but
as
Leo
signifieth
ser.
6.
de
teiumo
7.
mensis
,
a
body
without
shape
,
dimensions
or
circumscription
.
they
said
also
that
Christ
was
both
in
heauen
and
earth
,
at
one
time
:
against
whom
Vigilius
disputing
lib.
4.
contr.
Eutych
.
c.
4.
saith
,
that
the
flesh
of
Christ
,
when
it
was
on
earth
,
was
not
in
heauen
,
and
being
now
in
heauen
,
is
not
on
earth
.
and
these
points
of
Eutychianisme
the
Papists
haue
reteined
.
for
they
say
,
Christs
body
is
really
in
the
eucharist
,
where
no
shape
nor
dimensions
of
a
body
do
appeare
.
they
saie
also
that
Christs
body
is
both
in
heauen
and
earth
at
one
time
,
which
taketh
away
all
circumscription
from
Christs
body
,
and
is
contrarie
to
the
doctrine
of
Vigilius
.
Theodoret
also
Dial.
2.
doth
refute
this
heresie
by
similitude
of
the
eucharist
;
for
that
the
substance
of
bread
remaineth
in
the
Sacrament
after
consecration
.
36.
The
Papists
also
in
many
points
conspire
with
the
enemies
of
Gods
grace
the
Pelagians
.
Augustine
de
haeres
.
c.
88.
saith
that
they
hold
,
that
without
grace
a
man
may
performe
all
Gods
commandements
.
and
Bellarmine
de
grat
.
&
lib.
arb.
lib.
5.
c.
5.
&
9.
hath
these
words
,
solis
naturae
viribus
posse
aliquem
ad
breuissi●ū
tempus
omnia
sernare
,
scilicet
,
diuina
mandata
.
he
shifteth
off
the
matter
by
adding
,
quoad
substantiam
operis
.
but
the
Pelagiani
no
doubt
being
pressed
would
say
so
much
.
nay
if
man
haue
freewill
,
as
well
to
obserue
the
law
,
as
to
breake
the
same
;
then
must
he
needes
be
able
alwaies
to
performe
all
the
law
by
force
of
his
freewill
.
The
Pelagians
beleeue
,
that
a
man
may
bee
without
all
sinne
;
so
likewise
doe
the
Papists
in
effect
.
for
they
say
,
that
euery
man
hath
freewill
to
abstaine
from
all
sinne
,
and
Bellarmme
lib.
4.
de
iustific
.
c.
11.
saith
that
man
is
able
to
performe
the
law
of
God
perfectly
:
of
which
it
followeth
necessarily
,
that
he
may
be
without
sinne
.
for
he
that
performeth
the
law
of
God
perfectly
,
is
without
all
sinne
.
They
teach
that
concupiscence
by
baptisme
is
sanctified
,
and
being
before
euill
,
doth
afterward
beginne
not
to
be
euill
,
as
may
be
collected
out
of
S.
Augustine
lib.
6.
contr.
Inlianum
c.
6.
and
their
argument
is
,
for
that
the
guilt
of
concupiscence
is
remooued
by
baptisme
.
the
Papists
also
hold
,
that
concupiscence
after
baptisine
is
no
sinne
,
and
of
this
it
followeth
,
that
concupiscence
is
sanctified
by
baptisme
.
The
Pelagians
say
,
that
we
haue
a
strong
and
firme
freewill
not
to
sinne
,
and
the
censurers
of
Colein̄
and
Bellarmine
in
diuers
places
affirme
,
that
sinne
is
subiect
to
our
will
,
and
that
man
by
freewill
hath
power
to
doe
good
,
and
to
abstaine
from
euill
.
he
that
list
to
fee
diuers
other
points
of
concordance
betwene
Papists
and
Pelagians
,
let
him
read
my
last
challenge
.
Andradius
handling
the
point
of
freewill
saith
,
that
Philosophers
by
force
of
their
freewill
were
able
to
atteine
true
faith
and
iustice
,
by
which
they
might
be
saued
.
doe
not
then
Papists
come
neere
Pelagians
?
37.
The
Donatistes
,
as
S.
Augustine
saith
haeres.
69.
beleeued
,
that
Christs
church
was
confined
in
Afrike
,
and
remained
in
the
faction
of
Donatus
.
quod
ecclesia
Christian
Africa
,
&
Donati
parte
remanserit
.
they
rebaptized
also
catholike
Christians
.
the
Papists
likewise
confine
the
church
within
the
iurisdiction
of
Rome
,
and
saction
of
the
Pope
.
they
presume
also
to
rebaptize
better
Christians
then
themselues
.
38.
As
the
Circumcellions
,
so
the
Papists
thinke
it
meritorious
to
kill
all
that
are
opposite
to
their
sect
,
as
the
practises
of
Pius
the
fifth
,
Sixtus
the
fifth
,
and
other
Popes
against
Queene
Elzabeth
,
the
French
King
Henry
the
third
and
fourth
,
Prince
Maurice
and
diuers
other
Christian
Kings
and
Princes
,
the
massacres
of
France
and
Flanders
doe
shew
.
Sixtus
Quintus
did
commend
the
execrable
murder
committed
by
Iames
Clement
a
Dominican
Frier
.
Iohn
Ghineard
a
Iebusite
was
hanged
for
mainteining
the
bloody
doctrine
of
murdring
Princes
excommunicat
by
the
Pope
.
39.
Sigebertus
Gemblacensis
doth
accompt
it
an
heresie
to
beleeue
,
that
the
Pope
can
assoile
subiects
from
their
obedience
,
or
excommunicat
such
as
will
not
rebell
against
Princes
.
haresis
saith
he
,
pestilentissima
populum
percellit
.
yet
this
heresie
doe
Papists
mainteine
both
by
their
doctrine
,
and
practise
.
40.
The
Audeans
or
Anthropomorphites
did
imagine
God
to
haue
a
shape
and
figure
like
to
a
man
.
which
if
the
Papists
doe
not
beleeue
,
then
why
doe
they
worship
God
the
father
in
the
similitude
of
an
old
man
?
and
if
this
bee
not
the
likenesse
of
God
,
but
of
an
apparition
,
why
doe
they
giue
Gods
honor
to
their
owne
fancies
?
41.
Origens
heresie
was
,
that
he
beleeued
,
that
the
damned
might
in
the
end
be
saued
,
as
Augustine
de
haeres
.
c.
43.
sheweth
.
from
this
they
digresse
not
far
,
that
beleeue
that
Traiaus
soule
was
fetched
out
of
hell
by
the
praiers
of
Gregorie
.
furthermore
if
Purgarorie
be
in
hell
;
why
may
not
soules
as
wel
be
fetched
out
of
other
partes
,
as
that
part
of
hell
?
42.
Eunomius
taught
,
that
so
a
man
were
of
his
religion
,
it
skilled
not
greatly
what
sinnes
he
committed
.
asseuerabat
,
saith
S.
Augustine
de
haeres
.
c.
54.
quod
nihl
cuiquam
obesset
quorumlibet
perpetratio
ac
perseuerantia
peccatorum
,
si
huius
,
quae
ab
ipso
docebatur
,
fidei
particeps
esset
.
so
likewise
the
Popes
grant
indulgences
to
all
those
,
that
fight
for
their
sect
,
whatsoeuer
outrages
and
villanies
they
haue
committed
.
neither
do
Priests
refuse
absolution
to
any
of
their
sect
,
if
they
be
ruled
by
them
.
Bellarmine
lib.
2.
de
eccles.
c.
2.
requireth
neither
faith
,
nor
vertue
in
a
Christian
,
if
he
professe
outwardly
the
Romish
faith
.
43.
The
Apostle
1.
Tim.
4.
doth
condemn
them
as
heretiks
,
that
forbad
men
to
mary
,
&
entoined
them
abstinence
from
certaine
meats
.
recte
posuit
prohibentium
nubere
,
saith
Theodoret
in
1.
Tim.
4.
neque
enim
caelibatum
,
aut
continentiam
vituperat
,
sed
eos
accusat
,
qui
lege
lata
ea
sequi
compellunt
.
but
Papists
by
lawes
forbid
the
mariage
of
Priests
,
and
of
such
as
haue
vowed
single
life
,
and
haue
made
diuers
lawes
against
eating
flesh
,
burning
all
that
teach
otherwise
.
44.
The
heretikes
called
Anomi
were
condemned
for
corrupting
the
law
of
God
.
but
I
haue
shewed
that
the
Papists
by
their
irregular
doctrines
and
traditions
haue
not
only
corrupted
it
,
but
also
disanulled
it
for
the
most
part
.
45.
Irenaeus
aduers
.
haeres
.
c.
2.
rangeth
them
among
heretikes
,
that
accuse
scriptures
,
as
if
they
were
not
right
,
or
not
of
authority
,
or
diuersly
to
be
vnderstood
,
or
not
sufficient
without
tradition
.
quasi
non
rectè
habeant
,
neque
sint
ex
authoritate
,
&
quia
variè
sunt
dictae
,
&
quia
non
possit
ex
his
inueniri
veritas
ab
his
,
qui
nesciant
traditionem
.
all
which
qualities
are
incident
to
the
Papists
.
for
they
complaine
of
their
flexibility
and
insufficiency
,
and
without
the
churches
determination
make
them
to
vs
of
no
authoritie
.
Tertullian
lib.
de
praescrip.
aduers
.
haeret
.
saith
some
heretikes
by
their
hand
,
others
by
expositions
peruert
scriptures
;
alius
saith
he
,
mancel
scripturas
,
alius
sensu
expositiones
interuertit
.
the
Papists
excell
in
both
.
for
by
their
additions
and
false
versions
they
haue
falsified
scriptures
,
and
their
commentaries
in
cases
controuersed
are
nothing
but
peruersions
and
false
expositions
of
scriptures
.
Turrian
writing
against
that
worthy
seruant
of
God
Master
Sadeel
,
doth
call
the
scriptures
delphicum
gladium
,
or
an
instrument
seruing
to
diuers
purposes
.
others
call
them
a
nose
of
waxe
,
or
a
shipmans
hose
:
some
esteeme
them
a
matter
of
strife
.
46.
Isidore
lib.
8.
orig.
c.
de
haeres
.
doth
declare
them
to
be
heretikes
,
that
doe
otherwise
vnderstand
the
scriptures
,
then
the
meaning
of
the
holy
ghost
requireth
.
quicunque
aliter
scripturam
sacram
intelligit
,
saith
he
,
quàm
sensus
spiritus
san●●i
flagitat
,
licet
de
Ecclesia
non
recesserit
:
tamen
haereticus
potest
appellari
.
but
this
is
a
common
fault
of
Papists
throughout
all
their
bookes
of
controuersies
and
commentaries
.
47.
As
the
Herodians
did
giue
the
title
and
honour
of
Christ
to
Herode
,
and
were
therefore
reputed
heretickes
by
Damascene
lib.
de
haeres
.
so
the
Papists
do
giue
Christs
titles
and
honour
to
the
Pope
,
calling
him
the
head
,
and
foundation
,
and
spouse
of
the
Church
:
yea
the
king
of
kings
,
and
Christ
.
why
then
should
they
not
be
called
papall
heretickes
,
aswell
as
the
other
Herodian
heretickes
?
48.
Damascene
accounteth
them
heretickes
,
that
were
enemies
to
the
knowledge
of
Christians
,
and
misliked
their
study
of
scriptures
.
Gnosimachi
,
saith
he
,
omni
Christianorum
cognitioni
ac
scientiae
ita
aduersantur
,
vt
vanum
&
minus
necessarium
laborem
esse
dicant
corum
,
qui
in
diumis
scripturis
aliquam
exquirunt
scientiam
.
the
Papists
likewise
condemn
lay-men
,
that
read
&
study
scriptures
especially
in
vulgar
tongs
,
and
commend
ignorance
.
they
doe
also
speake
high
commendations
of
a
colliars
faith
,
and
thinke
it
sufficient
,
without
more
adoe
,
that
they
beleeue
,
as
the
Church
doth
.
49.
The
Ethnophromans
are
likewise
put
in
the
role
of
heretickes
,
for
that
they
brought
in
diuers
heathenish
dustomes
into
the
church
,
as
we
may
read
in
Damascene
de
haeresibus
.
if
then
the
Papists
haue
their
right
;
they
are
there
also
for
their
carnenal
,
candle
bearing
,
holie
water
,
censing
of
images
and
infinite
such
trickes
to
bee
calendred
among
heretickes
.
50.
The
dislike
of
second
mariages
expressed
c.
de
his
.
31.
q.
1.
and
for
that
they
debarre
such
from
Priesthood
,
is
borrowed
from
the
Montanists
.
51.
In
the
Roman
Cathechisme
part.
1.
in
exposit.
3.
art.
fid.
.
they
teach
,
that
our
Sauiour
passed
out
of
his
mothers
wombe
,
as
the
raies
of
the
sunne
do
pearce
through
the
substance
of
glasse
.
quomodo
solis
radij
concretam
vitri
substantiam
penetrant
.
but
this
heresie
doth
quite
ouerthrow
the
article
of
the
natiuity
of
our
Sauiour
.
52.
The
conuenticle
of
[
a
](A13155-e25100-b)
a
sect.
6.
Trent
teacheth
vs
alwaies
in
this
life
to
doubt
of
Gods
fauour
towards
vs
,
and
of
our
own
saluation
.
but
this
heresie
sheweth
that
the
Papists
teach
infidelity
,
rather
then
true
faith
.
53.
Finally
if
heresie
be
an
opinion
contrarie
to
faith
as
Ocham
saith
,
or
to
scriptures
,
as
Robert
Grosthed
affirmeth
,
apud
Matth.
Paris
in
Henrico
3.
or
to
conclusions
deduced
out
of
scriptures
,
as
the
councell
of
Basil
signifieth
apud
Aen.
Sylu.
de
gest
.
concil
.
Basil
.
lib.
1.
then
are
all
the
opinions
of
Papists
condemned
by
the
church
of
England
for
heresies
,
as
being
repugnant
to
canonicall
scriptures
,
and
the
faith
deduced
out
of
them
.
And
these
heresies
albeit
anciently
condemned
are
yet
generally
holden
by
the
Papists
.
but
if
I
should
rehearse
the
particular
heresies
of
Popes
and
their
chiefe
doctors
,
there
would
be
no
end
of
the
rehearsall
.
Gelasius
the
Pope
in
his
epistle
to
the
Bishops
of
Picenum
saith
,
that
the
substance
of
man
is
depratied
by
originall
sinne
.
which
importeth
rather
the
destruction
of
nature
,
than
the
losse
of
grace
,
according
to
his
opinion
.
The
master
of
sentences
lib.
2.
dist.
31.
teacheth
,
that
the
flesh
only
,
and
not
the
soule
is
made
vncleane
by
originall
sinne
.
Likewise
lib.
1.
dist.
24.
he
saith
that
names
of
number
put
nothing
in
the
Trinity
,
which
ouerthroweth
the
real
distinction
of
the
three
persons
in
the
Trinity
.
Againe
lib.
1.
dist.
17.
he
saith
,
that
the
holy
ghost
is
nothing
but
charity
,
whereby
we
loue
God
.
his
addendum
,
saith
he
,
quòd
ipse
idem
spiritus
sanctus
est
amor
,
siue
charitas
,
qua
nos
diligimus
Deum
&
proximum
.
which
ouerthroweth
the
subsistence
of
the
holy
ghost
.
Iohn
the
22.
as
we
read
in
the
letters
of
Michael
Cesenas
placed
after
the
workes
of
Occham
,
denied
the
personall
distinction
of
the
father
,
the
sonne
,
and
the
holy
ghost
.
he
denied
also
that
the
soules
of
the
faithfull
do
see
God
before
the
day
of
iudgement
.
The
abbot
Ioachim
,
as
we
read
in
the
chap.
damnamus
.
de
sum
.
trin.
&
sid.
cath.
saith
,
that
the
father
,
the
sonne
,
and
the
holy
ghost
are
one
,
non
vnitate
essentiae
,
sed
collectionis
tantum
,
not
by
vnity
of
essence
,
but
by
vnity
of
collections
as
diuers
citizens
make
one
people
:
which
ouerthroweth
the
vnity
of
the
diuine
essence
.
Albert
vpon
the
first
booke
of
sentences
dist.
9.
and
Thomas
Aquinas
in
scripto
confesse
,
that
speaking
of
the
persons
of
the
Trinity
,
we
may
say
three
eternals
adiectiuely
;
which
is
direct
against
the
Creed
of
Athanasius
.
The
Friers
of
the
order
of
Dominicke
and
Francis
,
anno
D.
1243.
as
Matth.
Paris
testifieth
in
Henrico
3.
p.
593.
taught
,
that
the
diuine
essence
is
not
formally
the
same
in
the
holy
ghost
,
that
is
in
the
father
and
the
sonne
:
which
may
not
stand
with
the
deity
of
the
holy
ghost
.
Augustine
Steuchus
in
princip.
genes.
saith
,
that
coelum
empyreum
was
coeternall
with
God
.
hee
might
as
well
haue
made
two
Gods
.
The
same
man
in
Genes.
2.
saith
,
that
Adam
should
haue
died
,
although
he
had
neuer
sinned
.
he
denieth
also
that
sinne
is
the
cause
of
death
,
opposing
his
opinion
to
the
Apostles
doctrine
Rom.
5.
Hector
Pintus
in
Danielis
12.
denieth
the
resurrection
of
infants
dying
not
baptised
.
To
let
others
passe
for
this
time
,
and
to
talke
only
of
the
rubicundious
Cardinal
Bellarmine
,
whom
our
chatemiticall
Masse-priests
,
call
master
,
first
lib.
2.
de
Christo
.
c.
26.
hee
saith
,
that
it
is
not
repugnant
to
one
person
,
to
be
both
the
sonne
and
the
holy
ghost
;
as
if
there
could
be
three
persons
,
there
being
but
two
onely
.
Secondly
euery
act
,
whereby
virginity
is
lost
,
he
calleth
coinquination
and
turpitude
,
lib.
1.
de
matrimonio
c.
5.
as
if
the
mariage
bed
were
not
truely
vndefiled
,
as
the
Apostle
saith
Heb.
13.
Thirdly
he
saith
,
that
Christ
neuer
had
,
but
the
Christian
church
for
his
spouse
,
de
cleric
.
lib.
1.
c.
24.
which
excludeth
the
church
of
God
before
Christ
from
his
espousals
,
and
from
the
right
of
the
Catholike
church
,
which
is
truely
his
spouse
.
Fourthly
in
his
booke
de
bonis
operibus
hee
seemeth
to
allow
community
of
wiues
.
In
his
second
booke
de
amiss
.
grat
.
c.
18.
he
teacheth
,
that
the
magistrate
sinneth
not
,
in
appointing
a
seuerall
place
of
the
city
to
common
whores
,
like
a
lusty
Cardinal
allowing
whores
,
but
like
a
false
Apostle
condemning
mariage
.
In
his
booke
de
monachis
c.
14.
he
saith
the
Saints
doe
participate
the
nature
of
God
.
but
better
diuines
than
hee
define
,
that
Gods
essence
is
incommunicable
.
In
his
first
booke
de
purgatorio
c.
10.
he
confesseth
,
that
a
man
may
be
called
his
owne
Sauiour
and
Redeemer
.
thus
he
hath
brought
his
schollers
to
a
faire
passe
.
for
diminishing
and
denying
the
merit
of
Christ
in
our
formall
iustification
,
and
redemption
,
he
would
make
them
beleeue
,
that
euery
man
may
redeeme
and
saue
himselfe
.
And
thus
you
haue
seene
a
large
packe
of
popish
heresies
at
the
first
suruey
.
but
wee
shall
adde
more
,
if
neede
bee
,
at
our
next
.
CHAP.
IX
.
A
catalogue
of
diuers
notorious
impicties
and
blasphemies
contained
not
onely
in
Popish
bookes
,
but
also
in
the
corps
of
Popish
religion
.
IF
it
be
no
small
sinne
to
take
the
name
of
God
in
vaine
,
how
haynous
a
sinne
is
it
to
blaspheme
the
holy
name
of
God
?
all
sinnes
compared
to
blasphemy
saith
Strabus
in
Isaiae
c.
18.
may
seeme
light
.
so
grieuous
it
is
,
that
the
scriptures
sometime
auoid
the
naming
of
it
,
and
in
liew
thereof
vse
the
word
of
[
a
](A13155-e26180-b)
a
Iob.
1.
Benediction
.
yei
is
blasphemy
so
common
in
the
mouthes
and
writings
of
Papists
,
that
al
the
rest
of
their
impieties
,
though
otherwise
intolerable
,
seeme
small
in
comparison
.
hardly
can
they
speake
without
blaspheming
.
the
Roman
catechisme
in
the
exposition
of
the
third
commandement
,
or
the
second
as
the
Papists
recken
,
confesseth
against
them
this
abuse
.
quis
non
videat
,
say
the
authors
of
the
catechisme
,
omnia
iureuirando
affirmari
,
omnia
imprecationibus
&
execrationibus
referta
esse
?
that
is
,
who
seeth
not
that
all
things
are
affirmed
with
oathes
,
and
that
all
mens
mouthes
are
full
of
cursings
and
execrations
?
whosoeuer
hath
beene
conuersant
among
Papists
knoweth
this
to
be
true
.
they
teare
God
in
peeces
,
and
neither
respect
the
lawes
of
God
nor
man
;
albeit
the
emperor
in
the
law
ne
quis
luxurietur
&c.
calleth
this
tearing
and
blaspheming
vnnaturall
luxurie
.
They
teach
,
that
the
body
of
Christ
is
in
the
Sacrament
blood
,
flesh
,
and
bone
,
and
call
it
their
Lord
and
God
,
and
yet
like
Canibals
,
they
eate
and
swallow
downe
their
Lord
and
God
,
and
make
no
bones
of
it
.
Blasphemously
also
they
affirme
,
that
a
dogge
or
a
hogge
eating
a
consecrated
hoste
,
doth
eat
Christs
true
bodie
.
If
a
dogge
or
hogge
,
[
b
](A13155-e26310-b)
b
p.
4.
q.
45.
saith
Alexander
Hales
,
should
eat
a
consecrated
hoast
,
I
see
no
cause
,
but
the
Lordes
body
should
go
therewithall
into
to
that
dogges
or
hogges
belly
.
and
Thomas
Aquinas
3.
p.
sum
.
where
some
of
his
fellowes
were
ashamed
of
this
error
,
reprehendeth
them
for
it
,
allowing
this
beastly
deuouring
of
Christs
body
.
Gregory
the
seuenth
,
as
we
read
in
Beno
Cardinalis
,
consulted
with
this
God
of
paste
;
&
when
he
could
receiue
no
answere
threw
him
into
the
fire
.
Ioannes
Portuensis
,
as
he
reporteth
,
disclosed
the
matter
.
tale
quid
fecit
Hildebrandus
,
vnde
deberemus
viut
incendi
,
saith
he
.
this
fact
,
saith
Beno
,
was
,
that
he
threw
the
sacrament
of
the
lords
body
into
the
fire
,
because
he
could
receiue
no
answere
of
it
against
the
emperor
.
Pius
the
fist
cast
one
agnus
Dei
into
the
water
of
Tiber
,
another
into
the
fire
,
as
saith
Hierome
Catena
in
Pius
his
life
.
Cresciuto
il
Teuere
.
saith
he
,
pio
vi
gittò
vn
agnus
dei
,
&
il
fuoco
appreso
in
vna
casa
piena
di
fieno
,
vi
si
git
to
vn
altero
.
if
then
latria
be
due
to
the
images
of
Christ
;
then
did
Pius
cast
that
into
the
fire
and
the
water
,
that
he
worshipped
as
God
.
Clement
the
sixth
in
the
chapter
vnigenitus
ext.
com
.
de
poenit
.
&
remiss
.
maketh
the
Romanistes
thus
to
cry
to
the
Pope
,
domine
aperi
eis
thesanrum
tuum
fontem
aquae
viue
.
Lord
open
to
them
thy
treasure
,
the
founteine
of
liuing
water
.
as
if
the
Pope
had
with
him
a
treasure
of
graces
,
and
as
if
his
indulgences
were
the
water
of
life
.
The
Masse-priests
euery
day
sell
Christ
,
and
that
for
meere
trifles
.
Brigit
therefore
,
as
one
reporteth
in
a
treatise
called
onus
ecclesiae
.
c.
23.
saith
they
are
worse
then
Iudas
,
for
he
sold
Christ
for
good
mony
:
these
sell
him
for
euery
commoditie
.
pro
omni
mercimonio
.
The
honour
of
God
they
ascribe
to
the
Virgin
Marie
,
and
to
Saints
.
Confessing
their
sinnes
they
ioyne
Mary
with
God
,
and
leaue
out
Christ
,
saying
consiteor
deo
omnipotenti
B.
Mariae
semper
virgini
&c.
Likewise
in
a
certaine
prouinciall
constitution
beginning
authoritate
dei
omnipotentis
de
sent.
exc
.
they
pronounce
excommunication
by
the
authority
of
God
and
our
lady
,
and
vouchfase
not
once
to
name
Christ
.
Against
the
breakers
of
their
lawes
they
denounce
the
anger
of
Peter
and
Paul
,
as
appeareth
commonly
in
late
decretales
.
Christ
they
quite
forget
.
Horatius
Tursellinus
in
an
epistle
to
Peter
Aldobrandini
prefixed
before
the
history
of
our
Lady
of
Loreto
,
and
allowed
much
by
the
Iebusites
,
saith
,
that
God
made
the
Virgin
Mary
,
as
much
as
could
be
companion
and
partaker
of
his
power
and
Maiesty
,
and
gaue
to
her
the
rule
both
of
heauenly
things
,
and
of
men
on
earth
;
and
that
God
himselfe
,
as
sarre
as
is
requisit
for
mans
defence
,
doth
at
her
pleasure
gouerne
the
earth
,
the
sea
,
the
heauens
,
and
nature
,
and
at
her
becke
giueth
diuine
treasures
and
heauenly
gifts
.
matrem
suam
praepotens
ille
dens
diuinae
maiestatis
potestatisque
sociam
,
quatenus
licuit
,
asciuit
.
huic
olim
caelestium
mortaliumque
principatum
detulit
,
ad
huius
arbitrium
,
quoad
hominum
tutela
postulat
,
terras
,
maria
,
coelum
,
naturamque
moderatur
.
hac
annuente
,
&
per
hanc
diumos
the
sauros
mortalibus
,
&
coelestia
dona
largitur
.
Bernardinus
likewise
in
Mariali
doth
say
,
that
all
graces
come
downe
from
God
by
Mary
,
as
sense
and
vigor
descend
from
the
head
to
the
other
members
of
the
body
.
Bonauenture
,
or
rather
some
wicked
falsary
vnder
his
name
,
hath
transformed
the
praises
and
honor
of
God
set
out
by
the
Prophet
Dauid
to
the
Virgin
Mary
.
Commonly
they
giue
power
to
the
Virgin
Mary
ouer
her
sonne
.
iure
matris
,
saie
they
,
impera
redemptori
.
In
the
Roman
Breuiary
she
is
called
dulcis
amica
dei
,
and
the
happie
gate
of
heauen
,
and
to
her
they
pray
,
to
haue
their
bands
loosed
.
In
the
missal
of
Sarum
they
pray
thus
,
per
te
mater
aboleri
filiorum
slagitamus
crimina
,
nosque
omnes
introduci
insempiterna
paradisi
gaudia
,
as
if
she
were
the
sauiour
of
the
world
.
The
missals
and
breuiaries
are
full
of
impieties
.
for
beside
the
confession
of
sinnes
made
iointly
to
Angels
and
Saints
with
God
,
first
they
offer
the
Masse-cake
,
as
they
say
;
for
the
redemption
of
their
soules
,
pro
redemptione
animarum
suarum
.
secondly
,
they
make
the
Priest
a
mediator
to
God
for
the
body
and
bloud
of
Christ
,
as
if
by
his
praiers
God
did
accept
his
owne
and
onely
begotten
sonne
.
supraquae
propitio
ac
sereno
vultu
respicere
digneris
,
say
the
Masse-priests
speaking
of
Christs
body
and
bloud
.
thirdly
,
they
compare
Christ
to
brute
beasts
,
and
the
sacrifice
of
Christs
body
and
bloud
to
the
sacrifice
of
Abel
,
that
offered
brute
beasts
.
digneris
accepta
habere
,
saie
they
,
sicut
accepta
habere
dignatus
es
munera
pueri
tui
iusti
Abel
.
fourthlie
they
desire
God
that
Angels
maie
carie
Christes
bodie
into
Heauen
.
fifthly
they
make
God
oftentimes
a
mediatour
or
intercessor
to
Saints
,
as
appeareth
by
this
praier
,
praesta
quaesumus
,
vt
quem
doctorem
vitae
habuimus
in
terris
,
intercessorem
habere
mereamur
in
coelis
.
the
same
is
also
proued
,
for
that
Saints
know
nothing
done
in
earth
,
as
some
of
them
suppose
,
vnlesse
it
please
God
to
reucale
matters
vnto
them
;
which
if
he
do
,
then
is
God
a
mediator
betwixt
the
Papists
and
Saints
.
sixthly
they
pray
to
the
crosse
for
increase
of
iustice
,
and
pardon
for
sinne
,
augepijs
iustitiam
,
reisque
dona
veniam
.
seuenthly
in
coniuring
salt
,
they
pray
it
may
be
salt
exorcised
for
the
saluation
of
them
that
beleeue
,
vt
essiciaris
sal
exorcisatnm
in
salutem
credentium
.
it
were
infinite
to
report
all
their
blasphemies
,
and
these
may
serue
for
a
tast
.
only
this
may
not
be
forgotten
how
praying
before
a
certeine
counterfet
picture
of
Christs
face
giuen
,
as
they
say
,
by
Christ
to
Veronica
,
they
pray
thus
,
salue
sancta
facies
impressa
panniculo
,
nos
ab
omni
macula
purga
vitiorum
,
atque
nos
consortio
coniunge
beatorum
.
haile
holy
face
,
printed
in
a
cloute
,
purge
vs
from
all
blot
of
sinne
,
and
icine
vs
to
the
companie
of
blessed
spirits
in
heauen
.
Bellarmine
alloweth
this
common
saying
of
Friers
speaking
to
the
crucifixe
,
thou
hast
redeemed
vs
,
thou
hast
reconciled
vs
to
thy
father
,
as
we
may
read
lib.
1.
de
cult.
sanct.
c.
23.
That
the
Gospell
is
a
rule
of
perfection
they
denie
.
but
they
doubt
not
to
giue
that
honour
to
the
rules
of
Benet
,
Brendan
,
Francis
,
Dominicke
and
such
authours
of
sects
.
of
the
holy
scriptures
they
speake
more
blasphemously
,
than
the
Turkes
and
Saracens
.
for
they
honour
the
bookes
of
the
old
testament
,
albeit
they
oppugne
the
Christian
faith
:
wheras
the
papists
professe
the
faith
,
but
speake
euil
of
scriptures
.
some
call
them
a
nose
of
waxe
,
others
a
dead
letter
,
the
Rhemists
call
them
a
killing
letter
.
Stapleton
in
his
doctrinall
principles
end
enoureth
to
proue
that
all
heresies
proceed
from
scriptures
.
the
surueying
Kellison
p.
158.
of
his
suruey
,
saith
the
diuell
doth
wrap
himselfe
from
top
to
toe
in
scriptures
:
as
if
scriptures
were
the
habit
of
the
diuell
.
pag.
41.
he
saith
the
letter
of
scripture
with
a
false
meaning
is
the
word
of
the
diuell
.
Turrian
writing
against
Sadeel
doth
cal
scriptures
Delphicum
gladium
,
or
an
instrument
to
all
purposes
.
Bellarmine
de
verbo
Dei
accuseth
them
as
imperfect
and
insufficient
.
neither
is
there
any
swad
amongst
them
,
but
he
hath
somewhat
to
say
against
scriptures
.
To
the
images
of
the
crosse
and
crucifixe
,
they
giue
as
much
honour
as
they
giue
to
God
.
they
giue
the
same
also
to
the
images
of
the
Trinity
,
teaching
their
followers
,
that
it
is
but
one
honour
,
that
is
giuen
to
the
image
&
the
thing
represented
by
the
image
.
but
the
things
being
two
,
and
that
so
different
,
as
there
is
no
proportion
betwixt
them
,
they
must
needs
blaspheme
giuing
the
name
and
honour
of
God
to
these
base
creatures
The
Pope
aduanceth
himselfe
aboue
all
that
is
worshipped
,
and
refuseth
not
the
name
and
titles
of
God
.
in
the
chap.
satis
,
dist.
96.
he
is
called
God
.
and
heereupon
Steuchus
in
his
treatise
for
defence
of
Constantines
donation
:
audis
,
saith
he
,
summum
pontisicem
à
Constantino
Deum
appellatum
&
habitum
pro
Deo
?
In
the
chap.
quoniam
.
de
immunitate
in
6.
he
calleth
himselfe
the
spouse
of
the
church
.
in
the
chap.
inter
corporalia
.
de
transla
.
praelat
.
we
read
these
words
,
quando
Papa
dissoluit
matrimonium
,
vnletur
quod
Deus
solus
dissoluit
matrimonium
.
he
is
called
a
God
in
the
earth
by
Felin
.
in
c.
ego
N.
de
iureiurando
.
and
by
Baldus
m
l●g
.
vlt.
C.
sententi●e
reseindendae
.
Abbas
Panormitanus
expresly
saith
,
that
Christ
and
the
Pope
haue
but
one
consistory
.
the
glosse
in
c.
cum
interextr
.
Ioan.
22.
de
verb.
signif
.
doth
call
the
Pope
our
Lord
and
God
.
Further
he
maketh
a
scorne
of
Christian
religion
.
Iulius
the
second
,
vpon
Easter
day
sought
with
the
French
at
Rauenna
.
Gregory
the
seuenth
his
armie
vpon
their
good
Friday
fought
with
Henrie
the
4.
in
S.
maries
church
he
sought
to
murther
the
Emperour
by
throwing
downe
a
stone
vpon
his
head
from
a
vault
.
Sixtus
the
fourth
his
agents
at
the
eleuation
of
the
sacrament
indeuoured
to
murther
Laurence
and
Iulian
de
medicis
,
as
Volaterran
Geograph
.
lib.
5.
testifieth
.
that
of
Gregory
is
written
by
him
that
wrote
the
Emperours
life
,
and
by
Beno
Cardinalis
.
Leo
the
tenth
called
the
gospel
a
fable
.
commonly
the
Popes
send
the
sacrament
before
them
,
together
with
their
baggage
and
the
scullery
.
And
as
if
Christ
had
giuen
vs
no
sufficient
rules
of
religion
,
so
he
inuenteth
and
confirmeth
daily
new
religions
,
as
for
example
of
late
the
religion
of
the
Iebusites
,
and
in
former
times
the
rules
of
Benet
,
Francis
,
and
Dominike
.
His
followers
fall
downe
like
beasts
before
him
and
worship
him
as
God
.
Paulus
Aemilius
lib.
2.
telleth
how
the
Ambassadors
of
Sicily
cried
thus
to
the
Pope
,
thou
which
takest
away
the
sinnes
of
the
world
haue
mercy
vpon
vs
,
thou
which
takest
away
the
sinnes
of
the
world
giue
vnto
vs
peace
.
and
Simon
Begnius
bishop
of
Modrusa
in
the
Councell
of
Lateran
ses
.
6.
calleth
Leo
the
10.
his
sauiour
.
te
beatissim●
Leo
saluatorem
exspectauimus
,
saith
he
.
Stapleton
writing
to
Gregory
the
13.
calleth
him
,
supremum
numen
in
terris
.
his
epistle
is
extant
before
his
doctrinall
principles
.
they
call
him
the
vicar
of
Christ
,
the
monarch
of
the
church
,
the
head
,
the
spouse
and
foundation
of
the
church
,
most
blasphemously
ascribing
to
him
the
honor
due
to
Christ
.
Most
shamefully
also
they
racke
scriptures
to
apply
them
to
the
Pope
.
Thomas
Waldensis
that
fleering
frier
in
his
prologue
before
the
first
tome
of
his
works
;
turneth
the
words
which
the
apostle
spoke
to
Christ
,
to
Martin
the
fift
.
Domine
saith
he
,
salua
nos
,
perimus
.
Lord
saue
vs
,
we
perish
.
declaring
that
the
Pope
is
the
sauiour
of
friers
.
Cornelius
bishop
of
Bitonto
in
the
conuenticle
of
Trent
,
vttereth
these
blasphemous
speeches
,
the
Pope
the
light
is
come
into
the
world
,
but
men
loued
the
darknesse
more
then
light
.
Antoninus
part.
3.
doth
compare
Dominike
with
Christ
,
and
saith
he
wrought
more
miracles
then
Christ
.
dominus
Christus
,
saith
he
,
est
dominus
absolutè
&
authoritatiuè
,
Dominicus
possessiuè
.
that
is
,
Dominicke
is
Lord
of
the
world
by
possession
,
Christ
by
authoritie
and
absolutely
.
likewise
the
booke
of
conformities
of
Christ
and
Francis
doth
conteine
nothing
,
but
blasphemous
comparisons
betwixt
them
two
.
Francis
they
call
the
figuratiue
Iesus
,
and
in
heauen
they
say
,
he
and
his
company
is
kept
in
Christs
side
.
To
S.
Dominike
&
his
company
they
giue
a
place
vnder
our
Ladies
gowne
.
Fulbertus
bishop
of
Charters
saith
Radulphus
niger
,
was
nourished
with
our
Ladies
milke
.
they
tell
also
blasphemous
tales
of
Alane
de
rupe
the
author
of
our
Ladies
Rosary
,
and
say
that
he
was
very
familiar
with
the
blessed
virgin
.
Finally
it
is
no
maruell
,
if
Romish
religion
be
full
of
impieties
and
blasphemies
,
seeing
the
same
was
deuised
by
Popes
,
that
were
most
impious
and
great
blasphemers
.
Benet
the
9.
and
Syluester
the
second
,
gaue
themselues
to
the
diuell
,
as
Beno
testifieth
.
Gregory
the
7.
in
a
solemne
Councel
was
condemned
for
a
sotthsayer
,
a
necromancer
and
a
wicked
fellow
.
the
Councell
of
Pise
,
as
Theodoric
à
Niem
lib.
3.
c.
44.
reporteth
,
condemned
Gregory
the
12.
and
Benet
the
13.
as
notorious
wicked
men
.
Alexander
the
6.
as
is
said
,
beleeued
not
that
there
was
a
God
.
Iohn
the
23.
in
the
Councel
of
Constance
was
conuinced
,
that
he
beleeued
not
the
resurrection
.
Leo
the
10.
and
Clement
the
7
,
by
Papistes
themselues
were
reputed
atheistes
.
Paul
the
3.
was
a
great
magician
,
and
very
familiar
with
Cecco
d'ascoli
.
Iulius
the
3.
called
for
his
gambon
of
bacon
al
dispet
to
di
dio
,
that
is
,
in
despite
of
God
,
and
said
that
he
had
more
reason
to
be
angry
for
a
peacocke
,
then
God
for
an
apple
.
Boccace
in
his
second
nouell
bringeth
in
a
Iew
maruelling
,
how
Reme
could
stand
,
in
which
there
was
no
religion
at
all
.
If
I
should
report
all
the
blasphemies
of
particular
authors
,
I
should
fill
vp
a
whole
volume
with
them
.
onely
thus
much
I
thought
good
to
say
,
for
to
giue
you
an
assaie
of
greater
matters
.
Faber
in
his
booke
aduers
.
anatomen
missae
fol.
25.
compareth
Christ
to
the
drunken
Silenus
.
annon
saith
he
,
mirisi●us
Silenus
suit
Christus
?
in
another
place
he
calleth
Christ
an
iuchanter
.
Bellarmine
lib.
1.
de
sanct.
beat
.
c.
13.
alledging
a
place
out
of
Iustine
martyr
,
but
most
falsely
,
placeth
angels
before
the
holy
ghost
,
and
would
haue
them
worshipped
together
with
the
holy
Trinitie
.
to
the
Pope
also
in
his
Preface
before
his
bookes
de
Pontif.
Rom.
and
in
his
booke
de
Pontif.
Rom.
c.
31.
he
giueth
the
proper
titles
of
Christ
.
but
I
cannot
in
this
short
treatise
report
all
.
he
that
list
to
see
diuers
examples
of
Parsons
his
impieties
and
blasphemies
,
let
him
read
my
answer
to
his
Warneword
,
and
3.
conuersions
.
Kellison
is
conuinced
of
the
same
crime
in
my
answer
to
his
Suruey
.
CHAP.
X.
That
Popery
is
a
sinke
of
heathenish
idolatry
.
OF
this
argument
I
haue
spoken
at
large
in
my
last
challenge
.
much
therefore
I
shall
not
need
to
say
in
this
briefe
suruey
.
yet
for
that
we
perceiue
,
that
by
the
secret
and
cunning
practise
of
the
Diuell
,
the
idolatrie
of
the
heathen
nations
,
ouerthrowen
by
the
preaching
of
the
Gospell
,
is
brought
backe
againe
vnder
colour
of
Christianity
,
briefly
we
are
to
say
somwhat
of
the
former
argument
.
It
may
please
God
percase
to
open
the
eies
of
some
Papists
,
and
to
worke
a
detestation
in
them
of
popery
,
if
they
may
see
,
that
as
a
sink
it
hath
together
with
heresie
receiued
into
it self
most
grosse
and
heathenish
idolatrie
.
but
this
is
prooued
first
by
these
words
of
the
law
Exod.
20.
thou
shalt
haue
no
other
Gods
before
me
.
for
this
being
directed
principally
against
the
heathenish
worship
of
more
Gods
than
one
,
certaine
it
is
,
that
whosoeuer
doth
worship
more
Gods
than
one
,
or
giueth
the
honour
of
God
to
creatures
,
is
an
idolater
.
but
this
fault
is
diuersly
incurred
by
the
Papists
.
for
first
they
call
the
Pope
their
Lord
and
God
,
in
gloss
.
in
c.
cum
inter
.
extrau
.
Ioan.
22.
de
verb.
signific.
.
and
both
Felm
,
and
Baldus
,
as
I
shewed
in
the
last
chapter
,
doe
call
him
a
God
on
the
earth
.
absolutely
also
he
is
called
God
in
the
chap.
satis
,
dist.
96.
and
diuers
other
places
.
secondly
they
cal
the
sacrament
their
Lord
and
God
,
as
appeareth
by
Allens
treatise
de
sacrsic
.
eucharist
.
c.
41.
and
Bristow
in
his
26.
motiue
.
neither
will
they
deny
,
but
they
giue
vnto
it
diuine
honour
,
as
to
God
.
thirdly
Bellarmine
lib.
1.
de
cult.
sanct.
c.
9.
doth
call
Saints
Gods
by
participation
.
but
whosoeuer
is
God
by
participation
,
hee
is
absolutely
God
.
for
the
deity
is
not
communicable
to
any
creature
.
lastly
to
the
sacrament
,
and
to
the
crosse
they
giue
diuine
honor
saying
to
the
crosse
,
ô
crux
,
aue
spes
vnica
,
and
falling
downe
like
beasts
before
the
pixe
.
they
doe
also
make
vowes
to
Saints
,
sweare
by
Saints
,
and
confesse
their
sinnes
iointly
to
them
,
and
to
God
.
therefore
plainly
are
they
idolaters
.
for
these
are
honours
not
due
to
any
but
to
God
,
as
at
large
I
haue
shewed
in
my
treatise
against
Bellarmines
disputes
de
culiu
sanctorum
.
My
second
argument
is
drawn
from
the
second
commandement
directed
against
the
heathenish
idolatrie
of
those
,
which
worshipped
God
in
grauen
images
.
for
that
forbiddeth
the
making
either
of
grauen
image
,
or
likenesse
to
the
intent
to
adore
it
or
worship
it
.
but
the
Papists
both
make
such
images
and
pictures
,
and
fall
downe
before
them
,
and
worship
them
.
to
the
crosse
they
pray
,
[
a
](A13155-e28570-b)
a
In
breuiar.
Rom.
auge
pijs
iustitiam
,
reisque
dona
veniam
.
that
is
,
increase
righteousnesse
in
the
godly
,
and
grant
pardon
to
sinners
.
to
these
images
they
burne
incense
,
as
did
the
heathen
to
their
idols
.
nay
Alexander
Hales
p.
3.
q.
30.
art.
vlt.
and
Thomas
Aquinas
3.
p.
q.
25.
art.
3.
and
other
schoolemen
affirme
,
that
what
honour
is
due
to
the
originall
,
the
same
is
also
due
to
the
image
.
which
is
more
than
the
heathen
euer
supposed
.
lastly
they
kisse
these
images
,
touch
them
with
their
beads
,
and
because
they
are
blind
,
set
vp
light
before
them
.
Thirdly
we
read
Deut.
4.
that
God
to
represse
the
idolatry
of
his
people
told
them
,
that
when
they
heard
him
speake
out
of
the
fire
in
mount
Horeb
,
yet
they
saw
no
likenesse
of
any
thing
.
do
they
not
then
run
into
this
sin
,
that
make
the
likenesse
of
God
,
and
represent
God
the
father
in
the
image
of
an
old
man
,
and
God
the
holy
ghost
in
the
figure
of
a
doue
?
if
this
be
not
idolatry
,
yet
it
is
certainly
idolatry
to
giue
the
same
honour
to
one
of
these
images
,
which
they
giue
to
God
.
neither
will
they
denie
,
that
it
is
idolatrie
to
giue
Gods
honour
to
creatures
.
they
must
therefore
either
denie
these
images
to
be
creatures
,
or
confesse
themselues
to
be
idolaters
.
Fourthly
,
where
God
by
the
Prophet
Psal.
81.
forbiddeth
the
hauing
of
new
Gods
,
or
worshipping
strange
Gods
,
saying
,
non
erit
in
te
Deus
recens
,
neque
adorabis
Deum
alienum
,
wee
are
taught
,
that
it
is
idolatry
to
haue
new
Gods
,
or
to
worship
strange
Gods
.
but
the
Papists
euerie
day
make
new
crucifixes
,
and
new
Gods
of
the
altar
,
and
the
Pope
also
canonizeth
new
Saints
,
which
euery
one
of
his
followers
is
bound
to
worship
.
these
are
also
most
strange
Gods
.
for
neither
were
they
knowen
to
the
people
of
God
before
Christ
,
nor
were
any
such
things
worshipped
by
the
ancient
catholike
Church
.
finally
some
crucifixes
are
so
euilfauoured
,
and
some
saints
so
huge
and
monstrous
,
that
they
are
more
fit
to
scare
crowes
,
than
to
be
worshipped
of
Christians
.
The
holy
scriptures
Amos.
5.
and
Act.
7.
condemne
them
for
idolaters
,
that
worshipped
and
serued
the
host
of
heauen
.
but
the
Papists
deny
not
,
but
that
Dulia
and
seruice
is
due
to
Angels
,
and
Saints
,
and
all
the
host
of
heauen
,
and
accordingly
they
doe
them
seruice
in
most
ample
manner
.
The
gentiles
are
condemned
Psal.
114.
for
that
they
worshipped
images
of
siluer
and
gold
,
and
the
worke
of
mens
hands
.
images
I
say
,
that
had
mouthes
&
spoke
not
,
eies
&
saw
not
,
noses
and
smelled
not
,
hands
and
handled
not
,
feete
,
but
walked
not
,
and
that
were
not
able
to
viter
one
word
out
of
their
throte
.
now
gladly
would
I
haue
any
Papist
to
shew
me
,
that
their
images
are
of
other
matter
and
forme
,
and
that
they
haue
more
perfect
senses
,
then
the
images
of
the
gentiles
.
the
lady
of
Loreto
,
notwithstanding
the
report
of
her
great
miracles
,
neither
seeth
,
nor
speaketh
one
word
.
The
gentiles
did
thinke
they
offred
sacrifices
pleasing
to
God
.
yet
the
Apostle
1.
Cor.
10.
because
they
were
offered
without
warrant
,
saith
,
they
offered
them
to
diuels
.
if
then
the
Papists
haue
no
warrant
for
their
sacrifices
in
the
honor
of
Angels
and
Saints
,
then
are
they
to
be
reputed
as
idolaters
and
sacrificers
to
diuels
.
The
Prophet
Hicremie
c.
7.
declareth
them
to
be
idolaters
,
that
built
high
places
neuer
commanded
by
God
,
and
made
vowes
to
the
Queene
of
heauen
,
and
serued
her
.
but
this
is
iust
the
case
of
Masse-priests
,
that
in
euery
great
church
haue
high
altars
,
and
that
without
commandment
of
God
,
or
precedent
of
ancient
Catholikes
.
they
doe
also
make
vowes
to
our
lady
,
whom
they
call
the
Queene
of
heauen
,
and
serue
her
most
diligently
,
saying
more
aue
Mariaes
,
then
praiers
to
God
.
In
the
booke
of
Baruch
c.
6.
the
Babylonians
are
reputed
to
beidolaters
,
for
that
they
caried
their
Gods
of
gold
,
siluer
,
wood
,
and
stone
vpon
their
shoulders
,
adorned
them
with
costly
apparell
and
iewels
,
worshipped
them
,
albeit
their
faces
were
dusty
,
and
they
vnable
to
gard
themselues
from
rust
,
corruption
,
and
theeues
.
why
then
should
not
the
Papists
be
so
reputed
likewise
,
seeing
they
adorne
dumbe
idoles
,
and
worship
them
,
that
cannot
gard
themselues
from
corruption
and
rust
,
and
are
often
stollen
away
by
theeues
,
or
molten
to
serue
base
vses
?
is
it
more
ridiculous
in
the
heathen
to
cary
about
their
images
,
then
for
the
Papists
?
The
idolatrous
Iewes
were
condemned
for
saying
to
a
stocke
,
thou
art
my
father
,
and
to
a
stone
thou
hast
begotten
me
;
as
we
read
Hieremy
2.
and
yet
the
Papists
before
stocks
and
stones
say
pater
noster
,
and
the
babling
Friers
in
their
chaires
turning
to
a
little
crucifixe
of
wood
or
mettall
set
by
them
,
say
,
thou
hast
redeemed
vs
,
thou
hast
reconciled
vs
.
and
this
Bellarmine
lib.
2.
de
cult.
sanct.
c.
23.
is
not
ashamed
to
allow
.
but
all
of
them
together
must
be
thrust
into
the
rolle
of
idolaters
.
S.
Iohn
giueth
Christians
warning
to
keepe
themselues
from
grauen
images
1.
Iohn
.
5.
but
why
so
,
if
there
were
no
idolatry
in
worshipping
them
?
either
must
the
Papists
denie
their
images
to
be
simulachra
,
and
themselues
to
worship
them
,
or
confesse
themselues
to
be
idolaters
.
The
Israelites
Iudges
10.
confesse
their
seruice
of
Baalim
or
other
Lords
,
to
be
leud
and
idolatrous
,
and
God
taxeth
them
there
for
seruing
and
inuocating
other
Gods
.
if
then
the
Papists
call
vpon
their
volto
santo
,
or
their
crosses
,
or
the
Queene
and
hoast
of
heauen
,
and
serue
them
;
they
cannot
cleere
themselues
from
the
faultes
of
the
idolatrous
Israelites
.
The
worship
of
Angels
both
by
scriptures
and
fathers
is
condemned
as
idolatrous
.
the
Apostle
Coloss.
2.
exhorteh
Christians
to
beware
,
least
they
be
seduced
by
humility
and
religion
of
Angels
.
the
Angell
Apocalyps
.
22.
forbad
Iohn
to
worship
him
,
and
addeth
this
reason
,
for
that
he
was
his
fellow
seruant
.
the
worship
of
Angels
by
the
councell
of
Laodicea
c.
35.
is
declared
to
be
idolatrous
.
Christians
must
not
leaue
the
church
saith
the
councell
,
and
make
meetings
for
the
idolatrous
worship
of
Angels
.
Theodoret
in
Coloss.
2.
saith
that
by
this
councell
those
were
condemned
,
that
praied
to
Angels
.
S.
Hierom.
in
epist.
ad
Riparium
saith
,
that
Christians
neither
adore
Angels
nor
Archangels
.
we
honour
them
with
loue
saith
S.
Augustine
de
ver.
relig.
c.
55.
and
not
with
seruice
,
nor
do
we
build
temples
to
them
.
God
will
not
haue
vs
to
adore
Angels
saith
Epiphanius
haeres.
79.
finally
Tertullian
de
praescript
.
aduers
.
haeret
.
sheweth
,
that
the
seruice
of
Angels
was
accounted
to
be
idolatrie
,
and
that
it
descended
from
Simon
Magus
.
but
the
Papists
cannot
denie
,
but
they
serue
Angels
.
they
also
pray
vnto
them
in
their
publike
letanies
saying
,
sancte
Michael
,
sancte
Gabriel
,
sancte
Raphael
,
omnes
Angeli
&
Archangeli
orate
pro
nobis
.
in
their
Masse
they
confesse
their
sinnes
to
Angels
,
saying
,
confiteor
Beato
Michaeli
Archangelo
.
in
their
breuiaries
they
praie
to
an
Angel
vnknowen
,
whom
they
call
their
gardian
.
but
praying
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
](A13155-e29590-b)
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
them
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.
for
Christ
vsed
them
not
,
neither
are
they
Hebrew
but
Latine
.
seuenthly
in
Hierusalem
it
was
neuer
beleeued
,
that
Christ
either
did
eat
vp
himselfe
,
or
offer
himselfe
to
his
father
at
his
last
supper
,
or
that
he
offered
himselfe
twise
,
or
that
there
was
any
priest
after
the
order
of
Melchisedech
,
but
Christ
.
for
the
Apostle
to
the
Hebrewes
teacheth
contrarie
.
finally
we
neuer
read
that
the
Christians
in
Hierusalem
beleeued
,
that
some
Masses
were
wet
,
some
dry
,
some
in
the
honor
of
Angels
,
some
in
the
honour
of
Saints
,
some
in
the
honor
of
confessors
,
some
good
for
pigges
,
others
for
horses
,
some
for
quicke
,
some
for
dead
;
or
that
all
those
trickes
and
skips
are
commendable
,
which
the
Masse-priests
vse
at
the
altar
;
or
that
Christ
ordeined
either
the
consecration
of
Churches
with
the
alphabet
in
Greeke
;
or
that
Priests
were
to
vse
those
ceremonies
,
which
now
are
frequented
in
the
church
of
Rome
in
the
celebration
of
the
Masse
.
That
the
Pope
came
not
from
Hierusalem
,
it
appeareth
first
,
for
that
among
al
the
ministers
of
the
church
described
Eph.
4.
and
1.
Cor.
12.
there
is
no
Pope
,
nor
monarch
of
the
church
expressed
.
we
read
of
Apostles
,
Prophets
,
Euangelists
,
Pastors
and
others
:
but
the
Pope
is
quite
forgotten
.
which
is
most
vnlikely
,
especially
considering
that
he
is
by
the
Papists
supposed
to
be
the
head
and
foundation
of
the
church
.
secondly
the
name
is
rather
Latine
,
then
Hebrew
,
or
Syriake
.
for
some
deriue
it
from
papè
,
because
the
Pope
is
the
wonderment
of
the
world
.
some
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
some
from
the
2.
syllables
of
pater
patrum
.
Thirdly
at
Hierissalem
neuer
was
there
any
termed
by
the
name
of
Christs
vicars
general
,
or
that
wore
a
triple
crowne
,
and
had
a
gard
of
Switzars
attending
vpon
him
.
fourthly
Saint
Peter
neuer
tooke
vpon
him
to
depose
kings
,
or
to
translate
kingdomes
from
one
to
another
,
which
the
Pope
now
vsurpeth
.
fifthly
the
Popes
decretales
and
decrees
,
which
conteine
the
Popes
office
and
authority
,
and
the
marrow
of
his
religion
,
haue
proceeded
from
Rome
,
and
not
from
Hierusalem
.
sixthly
we
read
,
that
the
law
of
God
,
and
not
the
Popes
lawes
came
from
Hierusalem
.
finally
the
faith
and
doctrine
of
the
Pope
for
the
most
part
hath
beene
inuented
and
published
since
Hierusalem
came
to
bee
subiect
to
the
Saracens
and
Turkes
.
if
then
it
came
from
the
Turkie
Hierusalem
,
it
must
needes
be
rather
Turkish
,
then
Christian
.
the
decretales
are
rather
like
the
Alcoran
,
then
the
new
testament
.
the
force
that
the
Pope
vseth
against
Christians
proceedeth
rather
from
Mahomet
,
then
from
S.
Peter
.
The
pilgrimages
to
Rome
are
like
the
pilgrimages
to
Mecha
.
lastly
both
Turkes
and
Papists
worship
Saints
,
and
pray
for
the
dead
alike
.
To
proceede
a
little
further
,
the
Romish
fine
Sacraments
added
to
the
Sacrament
of
baptisme
and
the
Lords
supper
,
had
neuer
allowance
by
the
Apostles
remaining
at
Hierusalem
.
for
albeit
mariage
,
Priesthood
and
repentance
were
alwaies
practised
by
the
people
of
God
vnder
the
law
,
yet
were
they
not
vsed
as
Sacraments
.
neither
in
these
matters
did
either
the
people
of
God
vnder
the
law
,
or
the
first
Christians
vse
the
Popish
orders
and
formes
or
Sacraments
now
at
Rome
frequented
.
in
time
past
neither
were
Priests
prohibited
to
marry
,
nor
were
there
any
times
limited
for
mariage
,
nor
was
it
deemed
vnlawfull
for
gossips
to
marry
.
In
Hierusalem
neuer
was
any
such
forme
of
ordering
of
Priests
knowen
,
as
is
vsed
in
popery
,
where
they
say
receiue
power
to
offer
sacrifice
for
quicke
and
dead
.
Nor
did
the
Christians
of
Hierusalem
beleeue
,
that
there
were
seven
orders
,
and
euery
one
a
Sacrament
,
and
yet
but
one
Sacrament
in
all
,
or
that
Priests
were
to
haue
shauen
crownes
.
To
thinke
,
that
the
first
Christians
at
Hierusalem
confessed
their
sinnes
euery
yeere
at
the
least
in
the
Priests
care
,
is
most
absurd
.
likewise
to
say
that
the
forme
of
absolution
that
is
now
vsed
,
was
then
knowen
.
thirdly
Christians
then
did
neither
lash
themselues
,
nor
thinke
to
satisfie
for
sinnes
by
eating
saltfish
or
going
barefoote
.
lastly
they
neither
beleeued
,
that
Christians
were
to
satisfie
for
their
sinnes
in
purgatory
,
nor
that
the
Pope
caried
the
keies
of
purgatory
,
and
could
deliuer
soules
from
thence
by
indulgences
.
This
forme
of
Confirmation
,
signo
te
signo
crucis
,
&
confirmo
te
Chrismate
salutis
&c.
was
by
authority
first
established
in
the
conuenticle
of
Florence
vnder
Eugenius
the
4.
a
Venetian
,
and
not
by
any
,
that
came
from
Hierusalem
.
he
also
ordered
that
oile
and
balme
should
be
the
matter
of
this
Sacrament
.
Bonauenture
and
Alexander
Hales
affirme
,
that
Confirmation
was
instituted
at
Melda
.
popish
confirmation
is
far
degenerated
from
that
Confirmation
that
was
vsed
in
the
primitiue
church
,
and
which
we
retaine
in
England
.
The
forme
also
&
matter
of
extreme
vnction
was
there
appointed
by
Eugenius
.
the
doctrine
of
the
character
,
and
effectes
of
extreme
vnction
are
not
to
be
found
,
but
in
the
frapling
schoolemen
.
Now
he
that
should
seeke
for
the
originall
of
holy
water
,
and
holy
salt
,
and
holy
candles
at
Hierusalem
,
he
should
but
seeke
to
draw
water
out
of
a
flint
,
and
as
well
might
he
light
a
candle
in
the
sea
water
.
in
the
Roman
missal
we
find
these
words
,
I
exorcise
or
coniure
thee
thou
creature
of
water
,
and
exorcizo
te
creatura
salis
,
and
such
like
.
but
Stapleton
should
shew
these
things
out
of
some
Hebrew
or
Syriake
missal
.
The
eating
of
Paschal
lambes
,
I
confesse
,
was
vsed
at
Hierusalem
:
but
not
by
Christians
,
but
by
Iewes
,
obseruing
the
ceremonies
of
Moyses
his
law
.
The
Romish
missals
,
breuiaries
,
our
ladies
Psalters
,
the
rosaries
and
such
like
bookes
and
ceremonies
came
out
of
the
closet
of
the
Popes
breast
,
and
not
from
Hierusalem
,
as
I
thinke
our
aduersaries
will
confesse
,
if
they
bee
put
to
the
question
.
In
Rome
vpon
good
Friday
they
make
agnus
Dei
,
of
holy
wax
,
and
holy
chrisme
,
and
these
,
they
say
,
do
defend
Christians
from
lightning
and
tempest
.
hiagnia
fulgure
&
tempestate
fideles
&
credentes
defendunt
,
saith
Durand
.
rational
.
diumor
.
lib.
6.
c.
79.
but
this
ceremony
came
neuer
from
Hierusalem
.
neither
did
the
Christians
there
beleeue
anie
such
doctrine
.
When
a
church
is
consecrated
the
bishop
sprinkleth
the
wals
with
holy
water
,
knocketh
at
the
dore
,
and
saith
,
attollite
principes
portas
vestras
.
then
he
maketh
crosses
on
the
pauement
,
and
describeth
all
the
Greeke
and
Latin
alphabet
,
as
Durand
sheweth
lib.
1.
rat
.
diuin.
c.
6.
but
if
popery
had
come
from
Hierusalem
,
it
is
more
likely
,
hee
should
describe
the
Hebrew
alphabet
.
such
abuses
of
scripture
and
foolish
ceremonies
,
certes
,
neuer
came
from
the
Christians
of
Hicrusalem
,
but
from
the
followers
of
Antichrist
at
Rome
.
The
conuenticle
of
Trent
maketh
the
old
Latin
vulgar
translation
authenticall
.
but
if
the
same
had
hoped
to
proue
the
Romish
religion
by
the
practise
of
the
Church
of
Hierusalem
,
the
same
would
neuer
haue
neglected
the
Hebrew
text
.
The
Church
of
Hierusalem
diligently
obserued
Gods
commandement
concerning
the
making
and
worshipping
of
granen
images
,
and
the
whole
worship
of
God
.
we
may
not
therefore
thinke
,
that
either
the
Christians
there
made
the
images
of
God
the
father
,
and
the
holy
ghost
,
or
else
worshipped
and
burnt
incense
to
them
:
and
very
absurd
it
were
,
if
any
man
should
suppose
,
that
the
Popish
inuocation
and
worship
of
Saints
and
Angels
is
to
be
proued
by
their
practise
.
Philo
in
legat
.
ad
Caium
saith
,
the
Iewes
thought
it
impious
,
either
in
picture
,
or
grauen
worke
to
represent
God
,
that
is
inuisible
.
inuisibilem
Deum
pingere
aut
singere
nefas
duxerunt
maiores
nostri
,
saith
he
.
neither
if
we
runne
through
the
Bible
shall
wee
find
any
precedent
of
the
popish
inuocation
and
worship
of
Saints
vsed
in
the
Romish
church
.
Finally
if
the
Church
of
Hierusalem
had
knowen
or
suspected
,
that
S.
Peter
or
his
successors
had
been
designed
Christs
vicars
general
,
and
monarchs
of
the
Church
,
and
appointed
to
giue
lawes
to
the
whole
world
;
then
would
they
neuer
haue
suffered
him
to
depart
from
Hierusalem
.
The
Pope
and
his
complices
therefore
must
seeke
some
other
place
,
than
Hierusalem
,
whence
to
deriue
their
doctrine
,
lawes
,
ceremonies
,
and
formes
of
gouernment
,
or
else
they
will
neuer
find
out
the
true
descent
of
their
church
.
In
Babylon
,
certes
,
they
shall
rather
find
out
these
matters
,
than
in
Hierusalem
.
CHAP.
XII
.
That
popish
religion
was
neuer
taught
either
by
the
old
Prophets
,
or
by
the
Apostles
of
Christ
Iesus
.
FAithfull
Christians
,
as
the
Apostle
teacheth
vs
,
Ephes.
2.
are
built
vpon
the
foundation
of
the
Apostles
and
Prophets
,
Iesus
Christ
himselfe
being
the
chiefe
corner
stone
.
and
this
the
Papists
must
needs
confesse
,
although
much
to
their
griefe
,
vnlesse
they
will
denie
the
words
of
the
Apostle
.
but
popery
is
built
vpon
the
Pope
and
vpon
his
decretales
and
determinations
,
and
supported
stoutly
by
his
purple
Cardinals
,
and
the
merchants
of
Babylon
the
Masse-priests
,
and
neither
vpon
Christ
nor
the
doctrine
of
the
Apostles
and
Prophets
.
The
Apostle
2.
Tim.
3.
sheweth
,
that
the
scriptures
are
able
to
make
vs
wise
to
saluation
,
and
are
giuen
of
God
,
that
the
man
of
God
may
be
absolute
,
and
made
perfect
vnto
all
good
workes
.
but
Papists
teach
,
that
they
are
an
imperfect
rule
,
and
without
traditions
vnsufficient
.
for
that
is
the
doctrine
of
Bellarmine
,
and
all
his
consorts
.
they
doe
also
raile
against
holy
scriptures
,
and
call
them
a
dead
and
killing
letter
.
The
holy
Prophets
brought
no
message
to
those
nations
,
to
whom
they
were
sent
,
but
they
confirmed
the
same
by
the
testimony
of
God
,
that
sent
them
,
saying
,
thus
saith
the
Lord
.
and
the
Lord
hath
spoken
it
.
but
the
conuenticle
of
Trent
confirmed
their
doctrine
by
their
owne
pleasures
for
the
most
part
.
and
albeit
sometime
the
same
alleadgeth
scriptures
,
yet
their
best
and
common
argument
was
,
placet
nobis
.
their
schoole
doctors
also
for
matters
controuersed
doe
more
commonly
alleadge
the
Popes
decretales
,
than
holy
scriptures
.
Rom.
10.
we
read
that
faith
commeth
by
hearing
,
and
hearing
by
the
word
of
God
.
but
Camsius
in
his
catechisme
de
sid.
&
symb
.
signifieth
that
we
are
not
to
beleeue
Gods
word
reuealed
,
vnlesse
the
same
be
also
propounded
by
the
church
.
and
by
the
church
he
vnderstandeth
the
Pope
and
his
adherents
.
Peter
and
Iohn
Act.
4.
shew
,
that
God
is
rather
to
be
obeied
than
man
.
but
the
Romish
church
doth
excommunicate
all
that
hearken
not
to
the
Pope
,
whatsoeuer
is
contained
in
the
scriptures
to
the
contrary
.
The
conuenticle
of
Trent
Sess.
4.
teacheth
vs
that
we
are
to
imbrace
traditions
not
written
,
with
equall
affection
to
traditions
and
holy
scriptures
.
but
this
doctrine
was
not
knowen
either
to
the
Apostles
or
Prophets
.
nay
Moyses
doth
teach
quite
contrary
.
ye
shall
put
nothing
to
the
word
,
which
I
command
you
,
nor
shall
ye
take
ought
therefrom
,
saith
he
,
Deut.
4.
and
S.
Paul
Galat.
1.
if
any
man
preach
vnto
you
otherwise
,
than
that
ye
haue
receiued
,
saith
he
,
let
him
be
accursed
.
this
curse
therefore
doth
fall
on
the
Friers
and
Masse
priests
,
that
preach
the
Popes
doctrines
,
which
they
shal
neuer
proue
to
haue
beene
receiued
from
the
Apostles
,
though
they
read
vntill
their
eies
drop
out
of
their
heads
.
The
religion
of
Papists
doth
for
the
most
part
consist
in
praiers
to
Saints
,
Masses
and
offices
in
the
honour
of
Angels
,
the
Virgin
Mary
,
martyrs
,
confessors
,
and
the
Popes
canonized
creatures
,
in
erecting
of
crosses
and
crucifixes
,
and
other
images
,
in
burning
incense
before
images
.
nay
they
giue
diuine
honour
to
creatures
,
which
themselues
cannot
denie
to
bee
idolatrous
.
cum
Christus
adoretur
adoratione
latriae
,
consequens
est
,
quòd
cius
imago
sit
adoratione
latriae
adoranda
.
seeing
Christ
,
saith
Thomas
Aquinas
p.
3.
q.
25.
art.
3.
is
worshipped
with
latria
(
or
honour
properly
belonging
to
God
)
it
followeth
,
that
his
image
is
also
to
be
worshipped
with
the
adoration
of
latria
,
or
diuine
worship
.
either
therefore
must
our
aduersaries
shew
,
that
the
Prophets
and
Apostles
offered
sacrifices
in
honour
of
Angels
and
Saints
,
and
made
praiers
vnto
them
,
and
set
vp
images
to
be
worshipped
in
temples
,
and
vsed
to
burne
incense
vnto
them
,
and
to
honor
them
after
the
manner
of
Papists
,
or
else
they
must
confesse
that
their
religion
proceedeth
not
from
the
Prophets
and
Apostles
.
how
hard
this
proofe
will
bee
,
it
may
appeare
in
this
,
that
Gods
lawes
Deut.
4.
and
Exod.
20.
directly
forbid
the
making
of
grauen
images
after
the
likenesse
of
God
,
and
the
worship
of
idols
,
and
Christ
ordeined
the
eucharist
to
be
receiued
in
commemoration
of
his
death
and
passion
,
and
neuer
so
much
as
mentioned
the
offering
of
his
owne
body
and
bloud
or
other
sacrifices
in
the
honour
of
Saints
and
Angels
.
The
Masse-priests
that
plotted
the
ruine
of
religion
at
Trent
sess.
6.
ascribe
mans
iustification
to
his
workes
,
and
exclude
iustification
both
by
Christs
iustice
,
and
by
faith
apprehending
Christ
and
beleeuing
in
him
.
but
both
the
Prophet
Abacuc
chap.
2.
and
S.
Paul
Rom.
1.
affirme
,
that
the
iust
do
liue
by
faith
.
the
Apostle
also
1.
Cor.
1.
saith
,
that
our
Saour
Christ
is
made
wisedome
and
righteousnesse
vnto
vs
.
which
if
it
were
wrought
by
our
workes
,
then
should
we
haue
beene
made
wisedome
and
righteousnesse
vnto
our selues
.
nay
the
Apostle
Rom.
3.
saith
,
if
Abraham
were
iustified
by
workes
,
that
then
he
had
wherein
to
reioice
,
but
not
with
God
.
Popish
religion
consisteth
most
in
externall
ceremonies
,
as
for
example
in
salt
,
holy
water
,
holy
candles
,
incense
,
ringing
of
sacring
belles
,
adoring
crosses
and
images
,
greasing
of
sicke
men
and
masse-priests
,
shauing
of
crownes
,
vowes
,
Monkish
rules
and
such
like
toyes
.
but
these
fooleries
were
neuer
knowen
either
to
the
Apostles
or
Prophets
.
Nay
our
Sauiour
Matth.
15.
teacheth
that
in
vaine
they
seeke
to
worship
God
,
that
teach
for
doctrines
the
precepts
of
men
.
he
sheweth
also
Iohn
4.
that
true
worshippers
worship
God
in
spirit
and
truth
.
and
the
Apostle
Coloss.
2.
condemneth
such
as
put
religion
in
touching
,
fasting
and
such
like
vaine
ceremonies
.
The
Masse-priests
call
the
Pope
the
spouse
and
head
of
the
church
.
but
if
he
meane
to
deriue
his
authoritie
from
the
writings
of
the
Prophets
and
Apostles
,
he
shall
declare
himselfe
to
want
both
head
and
braine
.
for
in
the
Canticles
c.
2.
and
Ephes.
5.
the
title
of
spouse
of
the
church
is
declared
to
belong
to
Christ
,
and
him
only
the
scriptures
declare
to
be
head
of
the
Church
.
Gregory
lib.
4.
ep.
38.
ad
Ioan.
Constantinopol
.
sheweth
that
neither
Paul
,
nor
Andrew
,
nor
Iohn
,
nor
Peter
was
the
head
of
the
vniuersall
church
,
but
all
members
of
the
church
vnder
one
head
.
The
Prophets
and
Apostles
doe
teach
vs
,
that
the
church
of
God
consisteth
of
sheepe
and
lambes
.
and
such
was
Peter
commanded
to
feede
.
God
saith
by
his
Prophet
Isay
c.
11.
that
there
shall
be
no
hurting
nor
killing
in
all
his
holie
mountaine
,
and
that
the
wolfe
shall
dwell
with
the
lambe
,
and
the
pard
he
with
the
kidde
.
but
the
Romish
Church
is
full
of
blood
,
and
wholy
vpholden
by
cruelty
.
in
France
the
Pope
and
his
complices
haue
caused
aboue
two
hundred
thousand
persons
to
be
murdered
for
the
profession
of
the
true
faith
.
the
fires
and
butchers
axes
of
their
executioners
haue
consumed
also
infinit
Christians
in
Italy
,
Spaine
,
England
,
Scotland
,
Germany
,
and
the
Low
countries
.
very
ignorant
therefore
he
is
of
the
doctrine
of
the
Prophets
and
Apostles
,
that
supposeth
,
that
the
massacring
Romish
church
is
founded
vpon
the
doctrine
of
the
Apostles
and
Prophets
.
The
Prophet
Daniel
doth
prophecy
how
a
certaine
king
shall
arise
,
that
shall
speake
words
of
blasphemy
against
the
most
high
,
and
consume
his
Saints
,
and
that
shall
thinke
that
he
may
change
times
and
lawes
.
the
Apostle
also
2.
Thess.
2.
sheweth
,
that
there
shall
come
a
departing
,
and
that
the
man
of
sinne
shall
be
disclosed
,
and
exalt
himselfe
against
all
that
is
called
God
,
and
that
he
shall
sit
in
the
temple
of
God
.
S.
Iohn
also
in
his
Apocalypse
sheweth
,
that
Antichrist
shall
rise
after
the
decay
of
the
Roman
Empire
,
and
giue
life
to
that
state
,
and
that
the
great
whore
shall
sit
vpon
the
seuen
hils
,
and
haue
her
garments
died
red
in
the
blood
of
Saints
.
but
this
argueth
that
the
Pope
is
Antichrist
,
and
that
Popish
religion
is
not
Christian
religion
grounded
vpon
the
doctrine
of
the
Apostles
and
Prophets
,
but
rather
Antichristian
heresie
founded
vpon
the
Popes
decretales
,
and
schoolemens
fond
and
foolish
inuentions
.
Finallie
it
is
not
only
desperate
ignorance
,
but
also
meere
madnesse
to
affirme
,
that
the
grounds
,
doctrines
,
heresies
and
blasphemies
,
which
before
we
haue
spoken
of
,
are
deriued
out
of
the
writings
of
the
Prophets
and
Apostles
.
would
Kellison
the
Popes
grand
surueier
vndertake
to
prooue
vnto
vs
all
the
Popes
traditions
concerning
the
Masse
,
the
dirges
and
offices
for
the
dead
,
purgatory
,
indulgences
,
holy
water
,
holy
candles
,
paschal
lambes
,
rascall
Friers
and
Monkes
and
such
like
trash
by
the
testimony
of
the
Apostles
and
Prophets
,
he
should
but
lose
his
labour
,
and
percase
his
wits
too
.
for
in
their
diuine
writings
such
fond
,
superstitious
and
impious
doctrines
haue
no
defence
nor
shelter
.
but
if
hee
meane
to
find
their
true
beginning
,
then
must
he
search
the
Popes
decretales
,
the
writings
of
schoolemen
and
canonists
and
other
the
Popes
adherents
,
and
there
he
shall
not
only
find
out
the
first
authours
,
but
also
the
rest
of
the
nouelties
,
fooleries
and
impieties
of
the
synagogue
of
Satan
.
CHAP.
XIII
.
That
poperie
was
either
condemned
,
or
not
knowen
by
Kings
and
Princes
professing
Christian
religion
in
old
time
.
THe
Popes
Agents
,
when
they
are
vpon
their
owne
dunghils
,
and
among
their
owne
disciples
and
fauorers
,
doe
make
great
crackes
,
as
if
the
Popish
religion
,
which
is
now
taught
at
Rome
,
were
the
only
religion
professed
by
ancient
kings
,
princes
and
emperors
of
Rome
,
that
made
profession
of
the
Christian
faith
.
but
who
so
list
to
read
the
ancient
confessions
of
Christian
kings
,
and
the
lawes
made
by
them
,
both
for
mainteinance
of
the
Christian
faith
,
and
for
the
repressing
of
diners
errors
,
shall
finde
,
that
the
grounds
,
doctrines
,
impieties
&
absurdities
of
Popery
were
either
disallowed
by
them
,
or
vnknowen
vnto
them
.
The
first
Christian
king
of
Britaine
,
if
we
may
beleeue
Bede
,
and
others
of
latter
times
(
for
in
more
auncient
histories
there
is
no
record
of
such
a
king
or
such
matters
,
as
then
passed
)
was
Lucius
.
but
we
doe
not
finde
,
that
the
Popish
Masse
was
then
hatched
.
or
that
Eleutherius
bishop
of
Rome
pretended
the
vniuersall
monarchy
of
the
Church
.
nay
wee
read
,
that
Irenaeus
doth
make
as
great
account
of
other
churches
,
as
of
Rome
,
albeit
the
same
be
first
placed
in
regard
of
the
splendour
and
authority
of
that
citie
.
furthermore
Lucius
neither
had
images
nor
worshipped
them
,
nor
did
he
giue
Latria
to
the
crosse
.
of
Purgat
one
and
indulgences
he
could
not
heare
any
thing
,
for
that
Eleutherius
as
yet
tooke
not
vpon
him
to
deliuer
soules
out
of
Purgatory
,
nor
to
grant
pardons
a
poena
&
culpa
.
finally
if
Kellison
seeke
to
prooue
the
articles
of
Popery
before
mentioned
by
the
testimony
of
Lucius
;
you
shall
soone
see
,
that
the
man
will
be
at
a
stand
.
The
first
Christian
Emperour
of
Rome
was
Constantine
the
great
.
but
many
actes
of
his
declare
,
that
he
was
neither
a
slaue
of
the
bishop
of
Rome
,
nor
a
professor
of
Popery
.
for
first
by
his
authority
both
was
the
councell
of
Nice
assembled
,
and
the
actes
thereof
established
,
as
Enschius
in
vita
Constantini
,
and
other
ecclesiasticall
writers
doe
testifie
.
secondly
that
faith
,
which
the
councell
of
Nice
published
,
he
professed
.
but
therein
is
not
one
article
of
Popery
established
,
but
rather
diuers
refuted
,
as
namely
the
doctrine
of
Papists
concerning
Christs
humanitie
,
and
the
Popish
reall
presence
,
and
dissoluing
priests
mariages
.
for
if
Christ
be
true
man
,
then
is
not
his
body
inuisible
and
impalpable
in
the
Sacrament
.
againe
if
Christs
body
be
ascended
into
heauen
,
then
is
not
the
same
in
euery
pixe
.
if
the
same
be
to
come
from
heauen
,
then
is
not
the
same
to
creepe
out
of
a
pixe
.
if
mariage
of
Priests
be
honorable
,
and
not
to
be
dissolued
,
as
was
decreed
in
the
counceil
of
Nice
by
the
aduice
of
Paphnutius
:
then
doe
the
Papists
teach
doctrines
of
diuels
,
that
condemne
such
mariages
,
and
separate
Priests
from
their
wiues
.
thirdly
all
the
actes
of
that
councell
were
confirmed
,
and
not
only
receiued
by
Constantine
.
but
that
sheweth
that
the
Bishop
of
Rome
then
had
no
more
authoritie
in
his
prouince
,
then
the
Bishop
of
Alexandria
in
his
,
as
the
sixth
canon
of
the
Nicene
councell
testifieth
.
the
4.
canon
sheweth
that
the
Bishop
of
Rome
had
no
greater
authority
in
ordeining
bishops
,
then
other
metropolitans
.
the
fifth
canon
equalleth
his
power
in
excommunication
to
that
,
which
other
Bishops
had
.
to
abridge
this
matter
,
we
finde
,
that
the
Bishops
of
Rome
.
were
as
well
subiect
to
the
canons
of
the
councell
of
Nice
,
as
other
Bishops
.
finally
we
finde
,
that
Constantine
made
lawes
for
church
gouernment
in
his
time
,
and
not
the
Bishops
of
Rome
.
Nay
the
bishops
of
Rome
,
as
is
said
in
the
counterfet
donation
of
Constantine
,
had
their
priuileges
from
Constantine
,
and
not
contrariwise
.
priuilegium
Romanae
ecclesiae
pontifici
contulit
,
saith
the
author
of
that
donation
,
vt
in
toto
orbe
Romani
pontifices
vel●saecendotes
ita
hun●
caput
habeant
,
sicut
iudices
regem
.
so
it
appeareth
,
that
the
preeminence
of
Roman
bishops
ouer
all
Priests
proceeded
from
the
Emperours
grant
,
and
not
from
any
ordinance
of
Christ
,
or
diuine
authority
.
Likewise
we
read
,
that
the
councels
of
Constantinople
,
Ephesus
and
Chalcedon
were
called
by
the
authority
of
Emperours
,
and
that
their
acts
and
decrees
were
ratified
by
them
,
and
not
by
the
bishops
of
Rome
,
more
than
other
bishops
,
as
is
pretended
.
Further
in
the
confessions
of
faith
published
by
those
councels
,
and
receiued
by
Theodosius
,
Martian●●s
and
other
Christian
Emperours
,
there
is
not
one
article
of
popery
so
much
as
mentioned
.
nay
albeit
the
bishops
of
Rome
oppugned
the
decree
of
the
councell
of
Chalcedon
concerning
the
priuiledge
of
the
Church
of
Constantinople
;
yet
preuailed
they
not
.
lastly
the
condemnation
of
Eutyches
in
the
councell
of
Chalcedon
doth
ouerthrow
the
popish
reall
presence
of
Christs
body
in
the
sacrament
,
and
transubstantiation
.
for
if
Christ
haue
a
true
body
,
that
is
circumscriptible
&
solide
,
then
is
not
Christs
body
really
in
euery
consecrated
host
.
and
if
that
,
according
as
after
the
vnion
of
the
natures
both
remaine
,
so
the
bread
and
wine
remaine
after
consecration
,
as
the
fathers
of
that
councell
pretend
;
then
awaie
flieth
the
fancy
of
popish
transubstantiation
.
Recaredus
King
of
Spaine
,
assembled
the
third
councell
of
Toledo
,
chased
Arianisme
out
of
his
dominions
,
published
a
confession
of
the
faith
,
which
all
Christian
bishops
of
that
countrey
receiued
,
and
gouerned
and
confirmed
the
councell
.
publico
regis
edicto
confirmatum
est
concilium
.
the
councell
was
confirmed
by
publicke
proclamation
of
the
king
,
saith
the
compiler
of
the
acts
of
that
councell
.
finallie
in
all
the
acts
there
is
not
one
article
of
popery
confirmed
.
but
the
21.
canon
,
that
alloweth
Psalmes
to
be
sung
at
burials
,
doth
vtterly
ouerthrow
dirges
and
masses
for
the
dead
,
and
the
doctrine
of
purgatory
.
for
how
can
they
chuse
but
sorrow
for
the
dead
,
that
beleeue
their
friends
soules
to
be
in
purgatorie
?
the
22.
canon
forbiddeth
dances
and
immodest
songs
on
holy
daies
.
the
16.
canon
is
directed
against
the
worship
of
idols
.
the
11.
canon
reproueth
Priests
,
that
absolue
publike
sinners
without
due
acts
of
repentance
.
which
is
an
abuse
very
common
in
the
masse-priests
.
finally
in
this
synode
the
Spaniard
followed
the
rules
of
the
Church
of
Constantinople
,
and
not
of
Rome
,
as
appeareth
by
the
second
canon
.
Iustinian
the
Emperour
,
as
is
reported
in
the
law
inter
claras
.
Cod.
de
sum
.
Trin.
published
a
confession
of
faith
,
which
he
commanded
to
be
receiued
throughout
his
dominions
.
but
therein
is
not
any
article
of
popery
mentioned
.
nay
diuers
of
his
lawes
concerning
the
ordination
of
bishops
,
the
ordering
of
Churches
and
other
ecclesiasticall
matters
declare
,
that
vnto
his
time
the
gouernment
of
the
Church
belonged
to
kings
and
princes
,
and
that
yet
the
Pope
had
not
vsurped
his
generall
authoritie
,
nor
excluded
temporall
Princes
.
he
decreed
that
the
sacraments
should
be
administred
contrarie
to
the
Popish
forme
in
an
audible
voice
,
and
in
atongue
that
might
be
vnderstood
.
Gregory
the
first
acknowledged
himselfe
subiect
to
the
Emperour
,
and
willing
to
execute
his
commandements
:
which
sheweth
,
that
the
Emperour
as
yet
held
his
authority
and
would
not
yeeld
it
to
the
bishop
of
Rome
.
his
faith
also
was
the
same
,
which
other
Emperours
professed
.
for
as
yet
Antichrist
had
not
gained
the
primacy
.
Gregory
himselfe
in
his
epistle
to
Serenus
of
Massilia
praiseth
him
,
for
that
hee
suffered
not
images
to
be
adored
:
and
no
man
needeth
to
doubt
,
but
that
Maurice
the
Emperour
concurred
with
him
in
matters
of
faith
.
Leo
the
fourth
in
the
chapter
de
capitulis
.
dist.
11.
professeth
,
that
he
will
see
the
Emperours
orders
by
all
meanes
kept
.
de
capitulis
vel
praeceptis
imperialibus
vestris
&c.
irrefragabiliter
custodiendis
,
saith
he
,
quantum
valuimus
,
&
valemus
,
Christe
propitio
&
nunc
&
in
aeuum
nos
conseruaturos
modis
omnibus
profitemur
.
this
therefore
is
an
argument
,
that
the
christian
faith
as
yet
was
maintained
by
the
authority
of
the
Emperours
,
&
that
the
bishops
of
Rome
had
then
made
no
alteration
by
their
decretales
,
as
not
hauing
as
yet
setled
their
supreme
and
tyrannicall
authority
in
the
Church
.
in
the
time
of
this
Leo
neither
was
transubstantiation
,
nor
the
necessity
of
auricular
confession
in
the
Priests
eare
for
all
sinnes
,
nor
communion
vnder
one
kind
heard
of
.
Beda
in
the
Preface
of
his
Ecclesiasticall
historie
praiseth
king
Ceolulphus
,
for
that
he
heard
the
wordes
of
holy
Scriptures
diligently
.
but
now
among
papists
lay-men
are
not
commended
for
hearing
scriptures
.
at
that
time
neither
were
the
7.
sacraments
confirmed
,
nor
the
Popes
doctrine
of
Purgatorie
and
indulgences
once
deliuered
.
Irene
though
a
semipagan
Empresse
,
and
a
worshipper
of
images
,
yet
did
not
giue
diuine
worship
to
the
crucifix
or
images
of
the
Trinitie
.
Charles
the
great
in
a
synod
at
Francford
condemned
the
idolatrous
decrees
of
the
2.
Nicene
synode
assembled
vnder
Irene
.
Ansegisus
lib.
2.
c.
19.
sheweth
,
that
he
decreed
,
that
nothing
should
be
read
in
the
church
beside
canonicall
scriptures
.
the
same
author
reporteth
diuers
lawes
made
by
him
and
his
sonne
Ludouic
contrarie
to
the
practise
of
the
moderne
Romish
church
.
Kellison
therefore
should
worke
a
woonder
,
if
he
could
prooue
,
that
either
of
these
Emperours
beleeued
,
that
the
bishop
of
Rome
was
head
of
the
church
,
and
had
both
the
swordes
,
and
ruled
both
on
earth
and
in
Purgatorie
.
neither
shall
he
be
able
to
shew
,
that
they
beleeued
that
publike
seruice
and
sacraments
were
to
be
celebrated
in
a
tongue
not
vnderstood
,
or
that
those
were
the
Apostles
successors
,
that
neither
preached
nor
administred
the
Sacraments
.
Before
the
conuenticle
of
Laterane
Christian
kings
and
princes
knew
now
what
transubstantiation
ment
.
neither
did
they
receiue
the
doctrine
of
the
communion
vnder
one
kinde
before
the
synode
at
Constance
.
in
the
conuenticle
of
Florence
vnder
Eugenues
the
4.
the
doctrine
of
the
seuen
Sacraments
,
of
Purgatorie
,
of
the
Popes
supremacie
began
to
be
in
more
reputution
.
the
rest
of
their
heresies
the
Pope
and
his
complices
could
not
procure
to
be
authorized
before
the
conuenticle
of
Trent
.
and
yet
the
French
refused
to
admit
the
actes
of
that
conuenticle
,
and
the
Emperor
Charles
the
fift
by
his
agents
protested
against
them
.
the
Queene
of
England
,
king
of
Denmarke
,
Princes
of
Germany
and
manie
other
States
resolutely
reiected
and
contemned
them
.
So
we
see
that
the
doctrine
of
the
Romish
church
was
neuer
receiued
by
many
Christian
princes
,
especially
this
forme
of
doctrine
,
that
is
prescribed
by
the
conuenticle
of
Trent
.
the
Popes
excommunications
,
prouisions
,
rapines
,
violence
and
tyranny
we
finde
to
haue
beene
of
most
Christian
kings
resisted
.
when
the
Popes
of
Rome
began
to
lift
vp
their
heels
against
the
Easterne
Emperors
Leo
Isauricus
;
and
others
,
and
to
excommunicate
them
;
they
neglected
their
censures
,
and
in
the
Easterne
parts
were
obeied
as
before
.
Henry
the
4.
emperour
of
Rome
draue
Gregory
the
7.
out
of
his
seate
,
and
appointed
another
in
his
place
.
Henry
the
5.
his
sonne
tooke
Paschalis
prisoner
,
and
made
him
sweare
to
certeine
articles
.
he
broke
them
afterward
,
I
confesse
,
but
that
is
rather
an
argument
of
the
Popes
perfidiousnesse
,
then
a
proofe
against
the
Emperours
authoritie
.
neither
did
the
Emperors
succeeding
for
many
yeares
cease
to
defend
their
right
against
the
Popes
encrochments
and
vsurpation
,
vntill
such
time
as
the
Popes
by
force
of
armes
and
rebellion
of
subiects
had
preuailed
against
them
.
and
when
they
could
not
by
force
resist
,
yet
did
they
often
publish
their
complaints
,
as
appeareth
by
the
message
of
Maximilian
the
first
,
to
the
Pope
,
by
certeine
memorials
of
Charles
the
fift
concerning
wrongs
offered
by
the
Pope
,
by
the
greenances
collected
by
the
princes
of
Germany
presented
to
Adrian
the
6.
by
the
apologies
of
the
Bohemians
,
English
,
French
,
and
other
nations
.
Philip
the
French
king
writing
to
Boniface
the
8.
vsed
these
wordes
.
Sciat
tua
maxima
fatuitas
,
nos
in
temporalibus
nulli
subesse
.
I
do
thy
great
foolery
,
saith
he
writing
to
him
,
to
wit
,
that
for
temporall
matters
we
are
subiect
to
none
.
the
same
king
did
also
handle
the
Popes
nuncioes
according
to
their
deseruing
.
Henry
the
2.
as
Matthew
Paris
testifieth
,
forbad
the
paiment
of
Peter
pence
;
and
such
as
appealed
to
the
court
of
Rome
he
committed
to
prison
.
appellantes
ad
curiam
Rom.
mandauit
custodiae
.
afterward
writing
to
the
bishop
of
Colein
he
threatueth
to
impugne
the
Pope
,
and
to
thrust
out
of
his
kingdom
all
his
fauourers
.
Papam
&
omnes
suos
,
saith
he
,
manifestè
impugnabimus
,
&
quicunque
in
terra
mea
inuentus
fuerit
,
qui
Papae
posthac
adhaerere
voluerit
,
expelletur
è
regno
.
happie
had
he
beene
,
if
he
had
alwaies
persisted
in
this
purpose
.
the
kings
of
England
afterward
by
their
lawes
against
prouisions
restrained
the
Popes
authoritie
:
and
in
the
end
that
famous
and
worthy
Prince
King
Henrie
the
eight
did
vtterly
exclude
the
Pope
and
his
Agents
from
all
iurisdiction
within
his
kingdome
.
Furthermore
albeit
some
princes
were
so
sencelesse
,
that
they
felt
not
the
wrongs
offered
them
by
the
Pope
;
yet
did
such
as
loued
the
honour
of
their
country
,
neuer
cease
to
complaine
thereof
.
Alan
Chartier
sheweth
that
Priests
in
the
eies
of
the
people
were
become
most
vile
,
and
that
the
hearts
of
men
were
alienated
from
the
Popes
obedience
.
corda
hominum
ab
obedientia
(
scilicet
Papae
)
alienata
.
Iulian
the
cardinall
writing
to
Eugenius
the
fourth
sheweth
it
was
to
be
feared
,
lest
the
laitie
should
fall
vpon
the
clergy
.
ne
irruerent
in
ecclesiasticos
laici
.
The
Germans
in
the
end
of
their
grieuances
,
say
,
that
they
neither
would
suffer
,
nor
could
indure
the
wrongs
offered
them
by
the
Pope
.
Dixerunt
Germani
Principes
,
saith
he
that
reported
their
grieuances
,
se
onera
Papae
nec
perferre
velle
,
nec
tolerare
posse
.
Nicholas
de
Clemangis
sheweth
,
that
both
Princes
and
others
murmured
against
the
Popes
exactions
.
Charles
the
French
king
inueying
against
Benet
the
13.
signifieth
,
that
God
would
displace
the
Popes
out
of
their
seates
for
oppressing
and
spoiling
Christs
sheepe
.
facti
sunt
greges
mei
in
rapinam
&c.
propterea
cessare
eos
faciam
,
vt
non
pascant
vlterius
gregem
meum
.
these
words
Charles
applied
against
the
Pope
.
the
English
being
excommunicated
in
king
Iohns
time
,
called
the
Popes
agents
marcidos
ribaldos
,
that
is
rotten
rascals
,
and
signified
,
that
they
would
not
indure
their
tyranny
.
Petrus
de
Ferrarijs
in
form
.
resp.
rei
conuenti
.
bewaileth
the
miserie
of
Christian
princes
.
that
indured
so
many
wrongs
at
the
Popes
hands
,
and
made
themselues
his
slaues
,
and
yet
prouided
no
remedy
for
it
.
heu
miseri
imperatores
&
principes
seculares
,
saith
he
,
qui
haec
&
alia
sustinetis
,
&
vos
seruos
Pontificum
facitis
,
&
mundum
per
eos
infinitie
modis
vsurpari
videtis
,
nec
de
remedio
cogitatis
!
Christian
Princes
and
Kings
therefore
haue
alwaies
abhorred
the
Popes
tyranny
,
&
refused
his
religion
,
and
the
more
christian
they
haue
shewed
themselues
,
the
more
resistance
they
haue
made
both
against
his
corruptions
in
doctrine
,
and
his
vsurpations
and
abuses
in
gouernment
.
Vlrichus
Vttenus
in
his
preface
to
Laurentius
Vallaes
treatise
against
the
counterfet
donation
of
Constantine
doth
thus
exclaime
against
the
Popes
,
as
enemies
and
spoilers
of
all
Christians
.
annon
fuerunt
Christianorum
hostes
illi
pontifices
,
qui
omnium
ad
se
opes
attraxerunt
,
onmibus
liberis
seruitutem
moliti
sunt
?
qui
imper
to
reges
,
pe●
unia
ci●es
de●l
aliabant
?
were
not
the
Popes
enemies
of
Christians
,
which
drew
vnto
themselues
the
wealth
of
all
,
and
endeuoured
to
oppresse
all
free
men
?
which
spoiled
kings
of
their
gouernement
,
and
the
subiects
of
their
monie
?
CHAP.
XIIII
.
That
the
auncient
Britans
and
English
were
not
first
conuerted
to
Popish
religion
.
LEt
that
abide
in
you
,
saith
S.
Iohn
1.
epist.
2.
which
you
haue
heard
from
the
beginning
.
so
likewise
we
say
,
let
vs
abide
in
that
faith
,
and
let
that
faith
abide
in
vs
,
that
was
first
preached
by
the
Apostles
schollers
and
successors
in
this
Iland
,
and
let
vs
not
be
caried
away
by
the
poleshorne
crew
of
the
Pope
to
beleeue
popish
nouelties
and
fables
.
that
the
auncient
Christians
of
this
land
whether
Britans
,
English
or
Scots
,
were
not
conuerted
to
popish
religion
,
that
is
now
predominant
in
the
kingdome
of
antichrist
,
we
haue
three
most
euident
demonstrations
to
assure
vs
.
Frst
those
doctrines
and
grounds
of
Popery
,
which
before
I
haue
mentioned
,
will
neuer
be
proued
to
haue
beene
taught
by
the
first
planters
of
Christian
religion
in
this
land
.
and
very
absurd
it
were
to
suppose
them
to
haue
beene
the
authors
of
those
heresies
,
impieties
and
blasphemies
,
which
are
so
rife
in
Popery
.
If
S.
Peter
or
S.
Paul
,
or
any
of
their
schollers
did
plant
religion
heere
,
we
must
not
thinke
,
that
they
taught
one
thing
,
and
wrote
another
,
or
that
the
schollers
preached
otherwise
then
they
had
learned
from
their
masters
.
If
Ioseph
of
Arimathaea
did
first
conuert
the
Britans
,
and
Fugatius
and
Damianus
confirme
them
in
the
faith
,
or
if
Austen
the
Monke
and
his
fellowes
did
first
conuert
the
Saxons
or
English
;
yet
can
it
not
bee
shewed
,
that
any
one
of
these
did
teach
,
that
the
traditions
of
the
church
of
Rome
and
holy
scriptures
were
with
equall
affection
to
be
receiued
,
or
that
the
doctrine
of
Popish
holy
water
,
paschall
lambes
,
tosaries
,
images
and
such
like
traditions
,
is
the
word
of
God
,
or
that
Christs
true
body
is
torne
with
teeth
and
receiued
downe
into
the
belly
,
and
may
be
eaten
of
dogges
and
hogges
,
or
that
Christians
are
iustified
by
extreme
vnction
,
or
eating
saltfish
and
redherrings
vpon
fridaies
and
fasting
daies
,
or
that
incense
is
to
be
burnt
to
images
,
or
the
Sacrament
adored
for
God
,
and
caried
about
in
procession
,
or
the
rest
of
the
points
of
Popery
before
mentioned
.
either
therfore
let
Parsons
shew
vs
,
that
the
seueral
points
of
Popery
before
touched
were
taught
by
S.
Peter
the
Apostle
,
and
Eleutherus
,
and
Gregory
Bishops
of
Rome
;
or
else
he
must
know
,
that
whatsoeuer
he
fableth
of
his
three
supposed
conuersions
,
the
same
will
make
for
the
destruction
of
Popery
,
and
the
ouerthrow
of
the
cause
,
which
he
mainteineth
.
Secondly
we
are
able
to
prooue
,
that
all
these
corruptions
of
doctrine
,
superstitious
deuises
,
impieties
,
&
blasphemies
,
which
we
refuse
,
haue
beene
receiued
and
established
in
the
synagogue
of
Rome
,
not
onely
since
the
Apostles
times
,
but
also
since
the
time
of
Eleutherius
and
Gregory
the
first
.
the
idolatrous
worship
of
images
was
first
confirmed
by
the
second
councell
of
Nice
vnder
the
Empire
of
Irene
,
and
by
little
and
little
brought
into
the
Westerne
church
,
being
long
oppugned
by
the
bishops
of
France
,
Germany
and
Britain
.
That
the
images
of
the
crosse
and
Trinity
should
be
worshipped
with
latria
,
was
not
allowed
in
that
idolatrous
councell
,
but
first
taught
by
Thomas
Aquinas
and
his
followers
,
and
grounded
not
vpon
Gods
word
,
but
vpon
this
rule
of
Philosophy
,
that
the
same
motion
is
directed
to
the
image
,
and
the
thing
imagined
.
which
rule
by
him
is
mistaken
,
being
meant
of
the
species
or
representation
of
things
in
our
vnderstanding
,
and
not
of
materiall
images
,
that
come
not
within
our
vnderstanding
.
The
Popes
authority
began
to
be
established
first
by
the
rebellion
of
Gregory
the
second
,
and
Gregory
the
third
,
that
caused
Italy
to
reuolt
from
the
Emperour
vnder
pretence
of
worship
of
images
.
and
afterward
the
same
was
confirmed
by
Gregory
the
seuenth
and
his
successors
,
that
by
force
and
violence
ouerthrew
the
empire
,
and
made
way
by
the
diuisious
of
Christendome
to
the
victories
and
conquests
of
the
Turkes
and
Saracens
.
Boniface
the
third
obteined
of
Phocas
,
that
the
church
of
Rome
should
be
reputed
head
of
other
churches
.
Boniface
the
9.
as
Theodoric
à
Niem
in
his
booke
of
schisme
testifieth
,
by
fraude
vsurped
first
the
temporall
gouernment
ouer
the
Citie
and
territorie
of
Rome
,
which
before
that
belonged
either
to
the
emperor
,
or
to
the
citizens
.
and
thus
by
fraud
and
violence
the
Pope
made
himselfe
great
,
and
by
little
and
little
exalted
himselfe
in
the
church
,
and
erected
the
kingdome
of
Antichrist
.
The
carnall
eating
and
presence
of
Christs
body
in
the
sacrament
was
first
decreed
by
Nicolas
the
second
in
the
Chap.
ego
Berengarius
.
dist.
2.
de
consecrat
.
for
there
we
read
first
,
that
Christs
true
body
is
handled
with
the
hands
of
Priests
,
broken
and
torne
with
the
teeth
of
the
faithfull
.
his
words
prescribed
to
Berengarius
are
,
verum
corpus
&
sanguinem
domini
nostri
Iesu
Christi
esse
&
sensualiter
non
solum
sacramentum
,
sed
in
veritate
manibus
sacerdotum
tractari
,
frangi
,
&
fidelium
dentibus
atteri
.
Transubstantiation
got
reputation
first
by
the
decree
of
Innocent
the
3.
as
we
read
in
the
chapter
Firmiter
.
de
sum
.
Trin.
&
fid.
cath.
for
there
he
decreeth
,
that
the
bread
is
transubstantiate
into
the
body
,
and
the
wine
into
blood
,
by
the
power
of
God
.
but
yet
two
inconueniences
will
heere
fall
out
,
if
we
yeeld
to
his
words
.
for
there
he
saith
,
that
Christ
is
both
the
priest
and
the
sacrifice
,
and
that
this
transubstantiation
is
wrought
by
the
power
of
God
.
whereof
the
first
ouerthroweth
the
priesthood
of
the
polshorne
priests
of
Baal
,
the
second
doth
take
away
the
efficacie
from
these
wordes
,
hoc
est
enim
corpus
meum
,
and
hic
est
sanguis
meus
,
and
ascribeth
all
to
the
power
of
God
absolutely
.
In
the
conuenticle
of
Constance
we
finde
it
first
resolued
,
that
the
accidents
of
bread
and
wine
doe
remaine
without
subiect
,
and
that
the
Pope
is
Christs
immediate
vicar
.
and
sess.
13.
that
although
Christ
did
institute
the
eucharist
in
bread
and
wine
,
yet
lay-men
were
onely
to
receine
it
vnder
one
kinde
.
Auricular
confession
was
established
by
Innocent
the
3.
in
the
chap.
omnis
vtriusque
sexus
.
de
poenit
.
&
remiss
.
for
before
that
it
was
free
to
confesse
,
or
not
to
confesse
.
the
doctrine
of
confession
was
enlarged
by
the
canonistes
and
schoole-men
.
In
the
conuenticle
of
Florence
we
reade
,
that
the
forme
of
ordring
masse-priestes
,
of
popish
confirmation
and
extreme
vnction
,
and
of
other
popish
sacraments
was
then
first
setled
by
law
.
there
also
Purgatorie
and
the
Popes
supremacy
was
first
enacted
by
force
of
law
.
Clement
the
6.
in
the
chapter
vnigenitus
.
extr.
de
poenit
.
&
remis
.
did
first
deuise
the
treasure
of
indulgences
.
Boniface
the
8.
and
Sixtus
the
4.
ordred
the
Popish
Iubiley
.
That
the
Pope
is
aboue
the
Councel
,
it
was
first
decreed
in
the
councel
of
Lateran
vnder
Leo
the
10.
who
also
began
first
to
thunder
out
his
excommunications
against
M.
Luther
.
Finally
the
conuenticle
of
Trent
gaue
finall
complement
to
the
Popish
doctrine
of
Traditions
,
of
the
Latine
vulgar
translation
,
of
concupiscence
,
of
formal
iustification
by
charitie
and
works
,
of
seuen
sacraments
,
of
the
sacrifice
of
the
masse
,
of
purgatorie
and
indulgences
,
of
framing
the
images
of
God
the
Father
and
the
holy
Ghost
,
and
the
rest
of
their
heresies
and
abuses
.
for
what
before
the
schoolemen
had
taught
vainlie
,
that
began
now
by
the
decrees
of
the
Pope
and
his
complices
to
be
established
,
and
held
for
law
.
then
also
the
missals
,
breuiaries
,
offices
and
other
rituall
bookes
began
to
be
confirmed
by
the
Popes
authoritie
.
Thirdly
it
is
an
easie
matter
to
prooue
,
that
the
doctrine
of
S.
Peter
and
of
the
times
,
wherein
Ioseph
of
Arimathaea
,
Eleutherius
and
Gregory
the
first
liued
,
is
direct
contrarie
in
diuers
points
to
popish
religion
.
S.
Peter
1.
ep.
2.
exhorted
all
Christians
to
submit
themselues
to
kings
and
gouernors
.
but
the
Pope
commandeth
subiects
to
rebell
and
take
armes
against
princes
,
and
excommunicateth
such
as
refuse
so
to
doe
,
as
appeareth
by
the
excommunication
of
Paul
the
3.
against
king
Henry
the
8.
and
of
Pius
the
fift
against
Queene
Elizabeth
:
both
which
are
extant
in
Sanders
his
libell
de
schismate
.
S.
Peter
1.
ep.
1.
would
haue
Christians
to
trust
perfectly
on
gods
grace
.
the
Papists
teach
their
disciples
to
distrust
gods
grace
,
and
to
doubt
of
their
saluation
,
and
to
trust
rather
in
their
owne
works
and
merits
.
he
saith
we
are
not
redeemed
with
corruptible
things
,
but
with
Christes
most
precious
blood
.
these
teach
,
that
men
are
redeemed
after
a
sort
by
indulgences
,
and
by
the
satisfaction
and
merites
of
Saints
,
to
whom
Bellarmine
in
his
booke
of
indulgences
doubteth
not
to
giue
the
title
of
redeemers
.
S.
Peter
exhorteth
Christians
to
desire
the
sincere
milke
of
Gods
word
,
that
they
may
grow
thereby
.
the
papistes
barre
men
from
hearing
Gods
word
in
tongues
which
they
vnderstand
,
and
send
them
to
beleeue
the
traditions
of
the
church
of
Rome
,
and
the
impure
trash
of
the
schoolemen
,
and
the
Popes
decretales
.
he
excludeth
the
lordship
of
Popes
ouer
Gods
inheritance
:
these
false
teachers
enforce
it
.
he
exhorteth
vs
to
make
our
election
sure
:
these
fellowes
teach
,
that
Christians
cannot
be
assured
of
their
election
or
make
it
sure
.
Ioseph
of
Arimathaea
and
the
godly
bishops
,
that
liued
in
his
time
,
and
diuers
hundred
yeeres
after
him
,
continued
,
we
doubt
not
,
in
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
reprochfull
humours
.
but
neuer
did
Catholickes
so
teach
.
the
Apostle
2.
Tim.
3.
saith
,
they
are
able
to
make
vs
wise
to
saluation
.
and
that
they
are
giuen
of
God
to
make
the
man
of
God
perfect
.
S.
Augustine
lib.
2.
de
doct.
Christ
.
c.
9.
saith
,
that
all
things
necessarily
belonging
to
faith
or
manners
are
conteined
in
plaine
places
of
scriptures
.
the
ancient
fathers
do
euery
where
speake
honorably
of
scriptures
,
and
Ireney
saith
,
it
is
the
propertie
of
heretikes
,
when
they
are
conuinced
by
scriptures
to
accuse
them
.
Secondly
,
these
are
speciall
points
of
Popery
,
viz.
that
the
Pope
is
the
foundation
,
head
,
and
spouse
of
the
church
:
that
his
decretales
concerning
matters
of
faith
are
infallible
:
that
vnwritten
traditions
are
the
word
of
God
not
written
,
and
equall
to
scriptures
:
that
the
old
Latine
vulgar
translation
of
the
bible
is
authenticall
.
for
the
most
of
this
is
deliuered
and
determined
in
the
conuenticle
of
Trent
sess.
4.
the
rest
is
holden
by
the
canonists
,
and
the
Popes
proctors
.
these
doctrines
are
contrarie
to
the
wordes
of
the
Apostle
1.
Cor.
3.
who
sheweth
vs
,
that
no
other
foundation
can
be
laid
,
but
Christ
Iesus
:
and
Ephes.
2
,
where
it
is
said
that
the
faithfull
are
built
vpon
the
foundation
of
the
Apostles
and
Prophets
,
Iesus
Christ
being
the
chiefe
corner
stone
.
Irenaeus
lib.
3.
aduers
.
haeres
.
c.
1.
sheweth
that
the
scriptures
are
the
pillar
and
foundation
of
our
faith
.
Chrysostome
hom.
6.
in
Matth.
saith
the
church
is
Hierusalem
,
whose
foundations
are
laid
vpon
the
mountains
of
the
scriptures
.
that
the
Pope
should
be
the
foundation
of
the
church
and
not
be
subiect
to
error
in
determining
matters
of
faith
,
is
contrary
both
to
scriptures
and
fathers
,
as
I
haue
already
shewed
in
my
bookes
de
pontifice
Rom.
the
diuersitie
and
contrarietie
of
diuers
editions
of
the
old
Latine
vulgar
translation
of
the
bible
we
haue
proued
heretofore
.
that
it
differeth
from
the
originall
,
it
is
apparent
,
and
Arias
Montanus
,
Erasmus
,
Caietan
and
diuers
others
acknowledge
it
.
the
fathers
in
matters
of
doubt
send
vs
to
the
originals
.
the
falshood
of
Romish
traditions
,
&
the
repugnance
betwixt
them
and
scriptures
I
haue
proued
in
my
booke
de
scripturis
against
Bellarmine
.
Thirdly
,
the
Papists
allow
no
interpretations
of
scriptures
against
that
sense
,
which
the
church
of
Rome
holdeth
.
contra
eum
sensum
,
quam
tenuit
,
&
tenet
sancta
mater
ecclesia
.
and
by
the
church
they
vnderstand
the
Pope
principally
.
but
that
was
neuer
the
opinion
of
Catholikes
.
nay
the
Pope
and
his
followers
allow
diuers
interpretations
contrarie
to
the
iudgement
of
all
auncient
fathers
and
catholikes
.
they
beleeue
that
these
words
of
Christ
,
feede
my
sheepe
,
do
properly
belong
to
the
Pope
,
and
that
thereby
he
hath
power
to
depose
Princes
.
these
words
Hiercm
.
1.
I
haue
appomted
thee
ouer
nations
and
kingdomes
,
they
transferre
to
the
Pope
.
Boniface
the
8.
in
the
chap.
vnam
sanctam
.
extr.
demaior
&
obed.
doth
thereof
conclude
,
that
the
Pope
hath
power
to
iudge
all
earthly
princes
.
Innocent
the
3.
in
the
Chap.
solitae
.
de
maior
.
&
obed.
because
it
is
said
,
Genes.
1.
that
God
made
a
greater
and
lesser
light
in
the
firmament
,
collecteth
,
that
the
Pope
is
aboue
the
emperour
.
Christ
said
,
do
this
in
remembrance
of
me
.
they
interpret
it
,
as
if
Christ
had
said
,
offer
vp
my
body
and
blood
to
my
father
,
and
do
it
in
remembrance
of
Angels
and
Saints
.
Christ
said
,
search
the
scriptures
,
and
drinke
yee
all
of
this
,
which
they
expound
,
as
if
he
had
forbidden
laie-men
either
to
search
scriptures
,
or
to
receiue
the
cup.
They
haue
also
infinite
other
such
like
peruerse
interpretations
of
scriptures
contrarie
to
the
exposition
of
Catholike
fathers
:
and
yet
stiffle
maintaine
them
.
4.
Catholikes
neuer
allowed
the
legends
of
S.
George
.
S.
Christopher
.
S.
Catherine
,
S.
Vrsula
,
S.
Cyprian
the
magician
,
and
such
legends
,
as
the
Papists
reade
in
their
churches
publikely
,
and
beleeue
them
as
traditions
of
their
Elders
,
and
grounds
of
faith
.
the
legend
of
S.
George
,
of
Cyricus
&
Iulitta
,
of
Abgarus
,
and
of
the
inuention
of
the
crosse
is
condemned
by
Gelasius
c.
sancta
Romana
.
dist.
15.
5.
Tho.
Aquin.
opusc
.
cont.
errores
Graec.
saith
,
it
is
a
matter
of
faith
to
beleeue
the
determination
of
tho
Pope
in
matters
belonging
to
saith
or
maners
.
a
matter
neuer
beleeued
by
Catholikes
.
6.
Bellarmine
and
others
say
,
that
the
Popes
lawes
doe
bind
vs
in
conscience
.
but
this
neuer
entred
into
the
thought
of
Catholikes
.
S.
Iames.
c.
4.
saith
,
we
haue
only
one
lawgiuer
and
iudge
,
that
can
saue
and
destroy
.
7.
They
beleeue
,
that
images
are
to
he
made
and
worshipped
:
and
consequently
fil
euery
corner
of
their
churches
with
images
.
they
also
thinke
it
lawfull
to
picture
God
the
father
like
an
old
man
,
and
the
holy
ghost
in
the
figure
of
a
doue
.
but
the
law
of
God
expressely
forbiddeth
the
worship
of
grauen
images
,
and
all
such
similitudes
.
and
Lactantius
lib.
2.
instil
.
c.
19.
saith
there
is
no
religion
,
where
such
images
are
.
S.
Augustine
de
fid.
&
symbolo
saith
,
that
it
is
impious
to
place
the
image
of
God
in
the
church
.
tale
simulachrum
deo
nefas
est
Christiano
in
templo
collocare
.
8.
The
Iebusites
of
Collem
in
their
censure
teach
,
that
we
are
iustified
by
the
law
,
and
that
our
life
and
saluation
doth
consist
therein
.
but
the
Apostle
teacheth
vs
,
that
the
law
is
the
minister
of
death
.
and
Irenaeus
testifieth
lib.
3.
aduers
.
haeres
.
c.
20.
that
the
law
being
spirituall
doth
only
manifest
sinne
,
and
not
kill
it
.
and
so
doe
Catholikes
beleeue
.
9.
The
conuenticle
of
Trent
sess.
5.
teacheth
,
that
concupiscence
is
not
sinne
in
the
regenerat
:
but
the
Apostle
Rom.
7.
sheweth
the
concupiscence
is
sinne
.
and
all
true
Catholikes
must
needes
confesse
it
,
seeing
it
is
forbidden
by
the
law
.
10
Bellarmine
and
his
consorts
beleeue
,
that
all
Christians
are
able
to
performe
the
law
perfectly
.
but
Catholickes
beleeue
,
that
this
sauoureth
of
Pelagianisme
.
for
if
they
be
able
to
performe
the
law
of
God
perfectly
,
then
may
they
liue
without
all
sinne
;
which
Augustine
and
Hierome
in
their
disputes
against
the
Pelagians
declare
to
be
heresie
.
11
Papists
beleeue
,
that
the
Pope
is
able
to
dispence
with
oathes
,
and
to
absolue
subiects
from
their
obedience
and
fealty
to
their
Princes
.
but
Catholickes
assure
themselues
that
it
is
impious
to
take
Gods
name
in
vaine
,
and
to
violate
lawfull
oathes
vpon
the
Popes
,
or
any
other
mans
warrant
.
12
Papists
teach
,
that
the
Virgin
Mary
was
exempt
from
originall
sinne
,
as
we
may
perceiue
by
Bellarmine
lib.
4.
de
amiss
.
grat
.
c.
15.
and
by
the
decrerale
of
Sixtus
4.
and
this
is
the
most
common
opinion
.
but
Catholickes
thinke
contrary
.
for
the
Apostle
Rom.
5.
saith
that
through
the
offence
of
one
,
all
men
are
subiect
to
condemnation
.
13.
They
beleeue
that
the
blessed
virgins
house
was
caried
out
of
Galiley
into
Dalmatia
,
and
from
thence
into
Italy
by
the
ministery
of
Angels
,
and
that
the
same
is
now
at
Loreto
.
but
Catholikes
laugh
at
such
fables
,
and
esteeme
the
worship
of
her
image
there
to
be
idolatrous
.
14.
They
celebrate
the
feast
of
our
Ladies
conception
,
and
of
the
assumption
of
her
body
into
heauen
,
as
appeareth
by
their
missals
and
breuiaries
.
but
Catholickes
drslike
both
,
as
grounded
vpon
apocryphall
fables
,
and
lying
legends
.
S.
Bernard
epist.
174.
speaking
against
the
feast
of
her
conception
saith
,
she
needed
no
false
honours
.
15.
Catholickes
neuer
beleeued
,
that
Christ
had
a
body
inuisible
,
impalpable
,
and
not
comprehended
in
a
place
.
S.
Augustine
de
essentia
diuinitatis
,
saith
,
that
Christ
according
to
his
humane
nature
is
visible
,
corporal
and
local
.
but
our
aduersaries
teach
,
that
his
true
body
is
in
the
sacrament
,
where
it
is
neither
seene
,
felt
,
nor
circumscribed
in
a
place
.
16.
They
speake
reuerentlie
of
Christs
body
,
and
hold
it
blasphemy
to
say
,
that
the
same
may
be
cast
into
the
fire
,
or
eaten
of
dogs
or
hogs
,
or
other
brute
beasts
.
but
the
Papists
doe
not
so
much
as
goe
about
to
cleare
themselues
of
this
blasphemy
.
17
.
They
teach
,
that
Christ
had
a
body
like
to
ours
in
all
things
,
sin
except
.
the
Papists
beleeue
that
his
body
is
really
in
the
sacrament
,
and
conteined
in
the
compasse
of
a
consecrated
host
,
and
that
the
same
is
inuisible
,
and
able
to
penetrat
other
solide
bodies
without
the
dissolution
of
their
substance
.
but
such
abodie
no
man
euer
yet
had
,
nor
by
nature
can
haue
.
18
.
They
beleeue
,
that
euery
body
is
continued
to
it self
,
or
as
Logicians
call
it
,
continua
quanutas
.
but
Papists
beleeue
,
that
Christs
body
is
in
heauen
and
earth
,
and
euery
altar
,
and
yet
not
in
the
middle
places
:
whereby
it
followeth
,
that
Christs
head
in
heauen
is
not
continued
to
his
feet
being
in
a
consecrated
host
in
earth
.
19.
Vigilius
lib.
4.
cont.
Eutych
.
saith
,
that
Christs
body
being
now
in
heauen
is
not
on
earth
,
and
that
is
the
faith
of
Catholickes
.
but
the
false
and
pretended
catholickes
beleeue
,
that
his
body
is
both
in
heauen
and
earth
,
and
diuers
distant
places
at
one
time
.
20.
Catholickes
beleeue
,
that
Christ
only
is
our
redeemer
.
for
so
the
Apostle
teacheth
vs
,
Rom.
3.1
.
Cor.
1.
and
diuers
other
places
.
but
Bellarmine
in
his
first
booke
of
indulgences
teacheth
vs
,
that
saints
and
others
may
be
called
redeemers
.
all
his
consorts
also
teach
,
that
the
Pope
by
his
indulgences
redeemeth
soules
out
of
purgatorie
.
21.
Catholickes
acknowledge
that
Christ
is
our
iustice
.
for
so
the
Apostle
1.
Cor.
1.
expresly
saith
.
they
beleeue
also
that
we
are
iustified
by
faith
in
him
,
as
we
read
Rom.
5.
but
Kellison
in
his
suruey
and
his
consorts
teach
,
that
he
is
onely
the
meritorious
cause
of
our
iustification
,
and
that
we
are
formally
iustified
and
saued
by
our
owne
workes
.
22.
Catholickes
doubt
not
to
make
their
election
sure
,
and
being
iustified
by
faith
haue
peace
with
God
,
and
are
perswaded
that
nothing
shall
separate
them
from
the
loue
of
God
.
for
all
this
is
Apostolike
doctrine
.
but
Papists
teach
their
followers
to
doubt
of
their
election
,
and
of
the
grace
of
God
towards
them
;
and
depriue
them
both
of
peace
of
conscience
,
and
of
all
assurance
of
Gods
grace
.
23.
Catholickes
beleeue
,
that
Christ
was
wounded
for
our
transgressions
,
and
that
he
hath
borne
our
infirmities
,
and
that
by
his
stripes
we
are
healed
.
for
so
the
Prophet
Isay
cap.
53.
teacheth
vs
.
but
the
pretended
popish
catholickes
do
lash
themselues
,
and
hope
by
their
owne
stripes
to
heale
their
sinnes
and
to
satisfie
for
them
.
and
without
this
satisfaction
they
beleeue
,
that
no
man
can
obteine
remission
of
sinnes
.
24.
Catholickes
euer
spared
their
owne
bodies
.
but
certaine
heretickes
and
idolaters
did
vsually
afflict
their
bodies
and
lash
themselues
before
their
idols
.
in
lashing
of
themselues
therefore
the
Papists
imitate
the
Priests
of
Baal
,
and
not
true
Catholickes
.
25.
Catholickes
beleeue
,
that
their
sinnes
are
purged
by
the
bloud
of
Christ
,
as
we
read
Hebr.
1.
but
Papists
beleeue
that
their
sinnes
are
purged
in
purgatory
,
and
by
their
owne
satsifactions
.
26.
The
Greekes
to
this
day
neuer
beleeued
Purgatory
,
neither
doe
any
of
the
ancient
fathers
beleeue
that
after
our
sinnes
are
remitted
,
Christians
are
to
satisfie
for
temporall
paines
,
either
in
this
life
or
in
purgatory
.
the
doctrine
therefore
of
purgatorie
will
neuer
be
proued
Catholicke
.
27.
The
Apostles
and
ancient
fathers
neuer
knew
nor
heard
of
the
doctrine
and
treasure
of
the
Popes
indulgences
.
this
doctrine
of
Papists
therefore
is
to
bee
abolished
,
as
not
Catholicke
.
28.
True
Catholickes
neuer
beleeued
,
that
Christians
were
iustified
by
mariage
.
the
master
of
the
sentences
saith
it
is
onely
a
remedy
against
sinne
.
but
Papists
hold
they
are
iustified
by
marriage
,
aswell
as
by
other
Sacraments
.
29.
The
doctrine
of
the
conuenticle
of
Florence
concerning
the
forme
of
priesthood
,
popish
confirmation
,
extreme
vnction
and
their
number
of
seuen
sacraments
cannot
bee
proued
to
be
Catholicke
.
3.
.
Bellarmine
lib.
2.
de
effectu
sacrament
.
c.
3.
and
other
his
consorts
affirme
,
that
Christians
are
instified
by
the
sacraments
ex
opere
operato
,
or
by
their
owne
act
and
worke
wrought
.
whereby
it
followeth
,
that
they
are
iustified
by
greasing
,
crossing
,
and
such
like
acts
.
but
this
doctrine
is
not
catholicke
.
the
Greekes
to
this
day
acknowledge
no
such
doctrine
nor
is
any
such
thing
to
bee
found
in
ancient
writers
.
31.
The
Greekes
to
this
day
renounce
the
Popes
supremacy
.
the
ancient
fathers
neuer
heard
of
a
triple
crowned
Pope
,
with
a
crossed
slipper
,
and
a
guard
of
Suitzers
.
the
doctrine
therefore
of
the
Popes
generall
vicarship
taught
by
Bellarmine
in
his
bookes
de
pontisice
Rom.
and
by
others
is
not
Catholicke
.
32.
Papists
teach
,
that
some
sinnes
are
done
away
by
holy
water
,
and
without
repentance
,
and
that
such
sinnes
deserue
not
death
.
but
the
Apostle
Galat.
3.
sheweth
him
to
be
accursed
that
abideth
not
in
all
the
words
of
the
law
to
doe
them
,
and
Rom.
6.
saith
,
that
the
wages
of
sinne
is
death
.
this
is
also
the
faith
of
all
Catholickes
.
but
of
the
efficacy
of
holie
water
to
doe
awaie
sinnes
,
true
Catholickes
say
nothing
.
33.
Papists
offer
the
sacrifice
of
the
masse
pro
redemptione
animarum
suarum
,
for
the
redemption
of
their
soules
.
but
Catholikes
doe
not
hope
for
redemption
,
but
by
the
sacrifice
of
Christ
once
offered
vpon
the
crosse
.
34.
They
make
Christians
eaters
of
mans
flesh
,
and
drinkers
of
mans
blood
really
and
literally
,
as
their
words
in
the
chapter
,
ego
Berengarius
.
dist.
2.
de
consecrat
.
do
import
.
but
our
Sauiour
saith
,
that
the
spirit
quickeneth
,
and
Saint
Augustine
tract.
25.
in
loan
.
sheweth
that
Christs
flesh
is
not
to
be
receiued
with
our
mouth
or
teeth
.
vt
quid
paras
dentem
,
saith
he
,
why
doest
thou
prepare
thy
teeth
?
35.
They
make
their
Priests
creators
of
their
creator
,
as
Innocentius
in
his
bookes
de
myster.
missae
,
stella
Clericorum
,
and
Boner
in
his
speech
to
the
Priests
in
Queene
Maries
time
in
expresse
words
doe
declare
.
but
Christians
and
Catholikes
abhorre
to
heare
Priests
called
creators
,
or
God
to
be
made
a
creature
.
36.
They
make
the
Priest
to
intercede
for
Christs
bodie
and
blood
saying
,
supra
quae
propitio
&
sereno
vultu
respicer●
digneris
,
&c.
vpon
which
vouchsafe
,
saith
the
Priest
speaking
of
Christs
body
and
blood
,
to
looke
with
a
propitious
and
serene
countenance
.
but
true
Catholikes
do
hope
,
that
God
will
looke
vpon
them
fauourably
for
the
sacrifice
once
offred
on
the
crosse
by
their
Lord
and
Sauiour
Christ
Iesus
.
38.
They
compare
the
sacrifice
of
Christs
body
&
blood
in
the
Masse
with
the
sacrifice
of
Abel
,
that
offered
brute
beastes
:
which
no
Catholike
euer
did
.
39.
They
make
God
an
intercessor
to
Saints
,
praying
to
him
,
that
by
the
intercession
of
saints
they
may
obteine
their
desires
,
and
saying
that
God
reueleth
our
thoughts
to
saints
:
which
is
farre
from
the
doctrine
and
beleefe
of
Catholikes
.
4.
.
True
Catholikes
neuer
added
these
words
&
aterni
,
and
mysterium
sidei
,
to
the
words
vsed
by
Christ
in
the
consecration
of
the
cuppe
,
as
the
Papists
doe
in
the
Masse
.
41.
True
Catholikes
beleeue
,
that
Christ
was
once
onlie
offered
to
his
father
for
the
sinnes
of
the
world
.
the
Apostle
Hebr.
9.
saith
that
Christ
was
once
offered
to
take
away
the
sinnes
of
many
.
but
the
Papists
say
,
that
Christ
offered
himselfe
twise
,
and
that
euery
priest
doth
offer
him
vp
,
and
cat
him
vp
continually
in
the
Masse
.
42.
True
Catholikes
neuer
confessed
their
sinnes
in
the
celebration
of
the
Lords
supper
to
the
Virgin
Mary
,
to
Michael
the
Archangell
,
and
to
other
Angels
and
Saints
.
let
Kellison
but
name
vs
one
Catholike
father
,
that
made
such
a
confession
,
or
els
we
must
needes
conclude
,
that
he
and
his
consorts
be
idolatrous
Masse-priests
.
43.
True
Catholikes
neuer
beleeued
,
that
they
could
doe
pennance
by
a
procurato
or
atturnie
,
as
the
Papists
beleeue
they
may
.
44.
Neither
did
they
euer
beleeue
,
that
no
Christians
could
be
absolued
from
their
sinnes
without
auricular
confession
,
and
the
Priests
absolution
,
as
the
false
Romish
Catholikes
doe
.
45.
The
false
catholikes
beleeue
that
the
Popes
are
the
successours
of
Peter
,
but
true
Catholikes
neuer
beleeued
or
thought
them
to
be
successors
of
that
holy
apostle
,
that
neither
taught
nor
administred
the
sacraments
,
and
in
liew
of
feeding
,
cause
Christs
sheepe
to
be
massacred
and
killed
.
46.
True
Catholikes
are
often
persecuted
,
but
persecute
none
.
Optatus
lib.
2.
contr.
Parmen
.
speaking
of
himselfe
and
his
fellow
catholikes
,
which
of
vs
,
saith
he
,
hath
persecuted
any
man
?
but
the
Papists
like
cruel
wolues
persecute
all
,
that
are
not
of
their
owne
opinions
.
47.
Catholikes
keepe
their
words
and
performe
thehir
promises
,
yea
though
it
bee
to
their
hindrance
.
Papistes
teach
,
that
faith
is
not
to
be
kept
with
heretikes
,
and
burned
Iohn
Husse
in
the
conuenticle
of
Constance
contrarie
to
the
emperors
safe
conduct
and
faithfull
promise
.
48.
In
the
13.
session
of
the
conuenticle
of
Trent
the
masse-priests
curse
al
,
that
shal
affirm
,
that
the
principall
fruit
of
the
eucharist
is
remission
of
sinnes
:
which
falleth
vpon
al
Catholikes
,
that
shall
beleeue
Christs
words
Matth.
26.
this
is
my
blood
of
the
new
testament
,
which
is
shed
for
many
for
remission
of
sinnes
.
49.
Christ
taught
true
Catholickes
to
pray
to
the
father
in
his
name
.
neither
euer
do
we
read
that
true
Catholickes
did
pray
thus
,
aue
maris
stella
,
Dei
mater
alma
,
atque
semper
virgo
,
foelix
coeli
porta
,
solue
vincula
reis
,
profer
lumen
caecis
.
or
that
they
hoped
to
come
to
heauen
,
or
to
haue
remission
of
sinnes
by
the
Virgin
Maries
praiers
and
intercession
.
50.
True
Catholickes
neuer
said
to
a
crucifixe
of
wood
,
thou
hast
redeemed
vs
,
thou
hast
reconciled
vs
to
thy
father
.
nor
did
they
pray
to
the
crosse
,
as
the
Papists
doe
saying
,
ô
crosse
of
Christ
protect●m●
.
nay
Ambrose
de
obitu
Theodosij
,
sheweth
,
that
Helen
finding
the
crosse
did
not
worship
it
,
but
Christ
,
that
hanged
vpon
the
crosse
.
51.
True
Catholickes
neuer
consecrated
anie
paschall
lambes
,
as
the
Masse-priests
are
prescribed
to
doe
in
their
missals
.
52.
True
Catholickes
neuer
said
any
Psalter
in
the
honor
of
our
Lady
,
nor
repeated
an
hundred
and
fifty
aue
Maries
,
and
after
euery
fifty
aue
Maries
one
creed
,
and
after
euerie
tenne
Aue
Maries
one
Paternoster
,
as
he
Papists
doe
after
the
prescription
of
their
ladies
psalters
and
rosaries
.
53.
Neuer
did
true
Catholikes
deuise
new
religions
,
nor
allow
the
swarmes
and
sects
of
Iebusites
,
Franciscans
,
Dominicans
,
and
the
filthy
rable
of
Friers
,
which
we
see
in
the
Romish
church
.
Finally
all
those
deuises
,
trickes
,
fooleries
,
nouelties
and
impieties
of
Popery
,
which
we
refuse
,
were
neuer
admitted
by
true
Catholikes
,
or
allowed
in
the
practise
of
Catholike
religion
.
CHAP.
XVI
.
That
Popish
religion
is
not
the
auncient
religion
of
the
primitiue
church
.
ID
verius
quod
prius
,
saith
Tertullian
lib.
4.
contra
Marcionem
.
that
is
true
that
is
former
,
and
that
is
former
,
that
was
from
the
beginning
,
and
that
was
from
the
beginning
,
that
came
from
the
Apostles
.
Hierome
also
epist.
65.
ad
Pammach.
&
Ocean
,
said
to
a
certaine
newly
vp-start
teacher
in
his
time
,
cur
profers
in
medium
,
quod
Petrus
&
Paulus
edere
noluerunt
?
why
dost
thou
now
bring
foorth
that
,
which
neither
Peter
nor
Paul
would
euer
teach
?
if
then
Popish
religion
were
that
auncient
religion
,
which
the
Apostles
first
published
;
then
had
the
Papists
cause
to
reioice
,
but
if
Popery
be
nothing
els
,
but
cockle
,
that
hath
beene
by
heretikes
,
and
others
the
diuels
ministers
sowen
in
the
Lords
field
since
the
first
plantation
of
the
Gospel
,
and
if
the
principall
points
thereof
prooue
new
deuises
brought
in
by
the
Pope
and
his
complices
many
ages
since
the
Apostles
time
,
then
I
hope
euery
Christian
will
reiect
the
same
as
nouelties
,
and
Papists
hereafter
will
blush
to
talke
of
antiquitie
.
That
Popish
religion
is
not
the
auncient
religion
of
the
primitiue
church
,
it
may
be
proued
,
first
by
the
grounds
of
Popery
,
that
are
of
a
later
standing
;
next
by
the
founders
and
cheese
authors
of
this
sect
,
that
are
not
ancient
;
thirdly
by
the
particular
points
of
Popery
,
whose
originall
is
found
in
later
authors
;
and
lastly
by
the
repugnance
betwixt
the
doctrine
of
Popery
,
and
Christian
religion
.
The
principall
grounds
of
Popery
are
the
Popes
decretales
,
the
acts
of
certain
late
councels
,
the
disputes
of
schoolmen
,
and
glosses
and
commentaries
of
the
Popes
canonists
,
and
proctors
.
but
the
Popes
decretales
had
no
authoritie
of
law
before
the
time
of
Gregory
the
ninth
,
who
first
published
them
,
and
authorized
them
,
before
his
time
Gratian
and
others
had
made
diuers
rapsodies
and
collections
of
the
Popes
decrees
,
but
the
canonistes
themselues
doe
not
allow
them
for
law
.
beside
that
,
not
one
of
the
Popes
before
the
time
of
Gregory
the
7.
who
is
the
first
that
tooke
vpon
him
to
giue
law
to
the
whole
church
,
and
whose
epistles
are
first
recorded
in
the
great
bullary
,
took
vpon
him
to
publish
his
decretales
for
lawes
,
if
any
decretales
be
set
out
before
his
time
vnder
the
names
of
auncient
bishops
of
Rome
,
the
stile
,
arguments
,
simplicity
,
and
fooleries
conteined
in
them
bewray
them
to
be
counterfet
.
The
Popes
authority
beganne
to
flourish
about
the
times
of
Boniface
the
3.
who
,
as
Platina
saith
,
obteined
of
Phocas
the
Emperour
,
that
the
church
of
Rome
should
be
called
and
holden
the
head
of
other
churches
.
The
councell
of
Rome
,
that
authorised
the
Popish
real
presence
of
Christs
body
and
blood
in
the
Sacrament
was
celebrated
vnder
Pope
Nicolas
the
2.
some
1050.
yeares
after
Christ
.
the
2.
Nicene
Councell
that
established
the
worship
of
images
in
some
sort
,
was
assembled
long
before
vnder
the
reigne
of
Irene
;
but
the
actes
of
the
councell
could
not
bee
receiued
in
the
Westerne
church
till
long
after
,
the
councel
of
Lateran
,
that
decreed
transubstantiation
,
was
assembled
in
the
times
of
Innocentius
the
3.
the
councell
of
Constance
,
that
first
brought
in
the
communion
vnder
one
kind
,
and
the
subsistence
of
accidents
without
subiect
,
was
summoned
about
the
yeare
of
our
Lord
1414
,
the
synode
of
Florence
that
first
established
the
7.
sacraments
,
and
beganne
to
talke
of
their
formes
,
and
confirmed
the
Popes
supremacy
and
Purgatory
,
published
her
decrees
about
the
yeare
of
our
Lord
1439.
the
actes
of
the
conuenticle
of
Trent
,
that
made
vp
a
complete
body
of
Popery
were
confirmed
by
Pius
the
4.
in
the
yeare
of
our
Lord
1564.
and
this
is
the
antiquity
of
those
conuenticles
,
that
doe
principallie
confirme
the
doctrine
of
Popery
.
The
scholemen
crept
into
the
church
about
the
yeare
of
our
Lord
1200.
the
father
of
them
al
was
Peter
Lombard
,
that
flourished
some
1140.
yeares
after
Christ
.
The
canonists
began
after
the
times
of
Gregory
the
ninth
,
that
liued
and
flourished
about
the
yeare
of
our
Lord
God
1230.
The
chiefe
founders
of
Popery
were
the
Popes
by
their
authority
,
the
Cardinals
by
their
counseill
,
the
Monkes
and
Friers
by
their
bookes
and
preaching
,
the
Masse-priests
by
their
massing
and
practising
,
the
dinel
himselfe
by
his
craft
,
malice
and
violence
.
the
Popes
authority
in
ecclesiasticall
causes
was
not
great
before
the
times
of
Boniface
the
third
.
nor
in
temporall
matters
before
Gregory
the
seuenth
.
Boniface
the
ninth
,
as
Theodoric
à
Niem
testifieth
,
by
craft
entered
vpon
the
temporall
inrisdiction
of
Rome
.
The
cardinals
were
but
parish
priests
vntill
such
time
,
as
the
Pope
of
a
Priest
became
a
Prince
.
the
monkes
in
the
West
church
are
descended
from
Benet
of
Nursia
that
liued
about
the
yeare
of
our
Lord
530.
the
Friers
arose
out
of
the
bottomlesse
pit
about
the
yere
of
our
Lord
1230.
their
first
fathers
were
Francis
and
Dominicke
.
the
last
brood
of
Friers
flew
abroad
into
the
world
vnder
the
leading
of
Ignatius
Loyola
,
a
lame
souldier
,
anno
Dom.
1540.
the
diuell
being
bound
vp
for
a
thousand
yeere
,
counting
from
the
time
of
Constantine
,
began
to
be
loosed
againe
about
the
time
of
Innocent
the
third
,
and
by
all
fraud
to
worke
in
the
heads
of
Popes
,
Friers
,
Monkes
and
Masse-priests
,
and
with
violence
to
make
opposition
against
all
those
,
that
preached
the
truth
.
The
foundation
therefore
of
Poperie
being
so
lately
laid
,
and
the
chiefe
founders
thereof
beginning
to
stirre
so
long
after
the
times
of
the
Apostles
,
and
ancient
fathers
;
it
were
great
simplicitie
,
if
we
should
affirme
poperie
to
be
ancient
.
But
the
same
doth
most
clearely
appeare
by
the
particular
doctrines
of
poperie
,
which
the
Popes
factours
maintaine
against
vs
.
first
they
hold
that
holy
scriptures
are
imperfect
,
and
no
sufficient
rule
of
faith
.
Bellarmine
lib.
4.
de
verbo
Dei
c
,
12.
affirmeth
,
that
they
are
onely
apart
of
the
rule
.
but
none
but
heretickes
in
ancient
time
did
derogate
from
scriptures
.
2.
They
teach
,
that
holy
scriptures
and
the
traditions
of
the
church
are
to
be
receiued
with
equall
affection
.
but
that
was
first
determined
in
the
4.
session
of
the
conuenticle
of
Trent
.
3.
In
that
wicked
conuenticle
also
they
first
determined
,
that
the
old
Latine
vulgar
translation
of
the
Bible
should
be
authenticall
.
4.
That
the
bishop
of
Rome
is
souereigne
iudge
of
al
controuersies
of
religion
,
and
the
principall
interpreter
of
scriptures
,
is
a
point
taught
of
late
,
since
Friers
began
to
steele
their
faces
with
a
double
maske
of
impudency
.
5.
Before
the
late
conuenticle
of
Trent
wee
neuer
read
,
but
that
concupiscence
was
sinne
both
in
the
regenerat
,
and
vnregenerat
,
as
being
contrary
to
the
law
of
God
.
6.
Stapleton
in
his
preface
to
his
relection
of
doctrinall
principles
is
the
first
man
that
euer
taught
,
that
wee
heare
God
speaking
in
the
Pope
,
and
that
the
church
is
founded
vpon
his
authoritie
.
7.
The
first
that
euer
called
the
Pope
a
God
on
the
earth
are
the
Popes
canonists
.
they
likewise
began
first
to
call
him
the
head
,
and
spouse
of
the
church
,
an
vniuersall
bishop
.
8.
The
Papists
of
late
time
only
began
to
prohibit
scriptures
to
be
read
publickely
in
vulgar
tongues
,
and
to
repine
at
Gods
people
,
that
desire
to
reade
them
in
those
tongues
.
for
the
ancient
fathers
exhort
men
to
reade
scriptures
.
9.
Since
Dioclesians
time
wee
do
not
reade
of
any
that
burned
bookes
of
scriptures
besides
Papists
.
neither
did
any
since
his
time
hold
out
his
feet
to
be
kissed
.
10.
Of
late
time
Papists
beleeue
no
Catholicke
church
,
but
that
which
is
subiect
to
the
bishop
of
Rome
,
whereas
in
time
past
the
Catholicke
church
was
held
to
bee
dispersed
through
all
nations
,
and
not
vniuersally
subiected
to
other
head
,
than
Christ
.
11.
The
Romish
church
now
obserueth
not
the
old
canons
of
the
Apostles
,
as
they
are
commonly
called
.
ex
84.
Apostolicis
canonibus
,
sayth
Medina
de
sacror
.
hom.
continent
.
c.
105.
quos
Clemens
Romanus
pontifex
&
eorundem
Apostolorum
discipulus
in
vnum
coegit
,
vix
sex
aut
octo
Latina
Ecclesia
nunc
obseruat
.
Martin
Perez
also
de
tradit
.
part.
3.
c.
de
authorit.
cc.
Apost.
confesseth
,
that
the
Apostles
canons
now
are
not
well
obserued
.
12.
The
ancient
Christians
did
neuer
confesse
their
sinnes
to
the
blessed
virgin
,
to
S.
Michael
,
to
Peter
and
Paul
,
and
other
saints
,
as
the
Romish
Masse-priests
do
.
13.
Of
late
the
Clerke
at
Masse
hath
taken
vpon
him
to
absolue
the
Priest
,
and
to
pray
for
him
:
a
matter
both
strange
and
absurd
.
14.
The
confession
of
the
faith
set
out
by
Pius
the
fourth
,
concerning
Romish
traditions
,
instification
by
works
,
the
seuen
sacraments
,
the
sacrifice
of
the
masse
,
indulgences
and
such
like
points
of
Popery
,
was
neuer
heard
of
before
the
time
of
that
wicked
Pope
.
15.
The
Papists
can
not
shew
,
that
any
Christian
before
of
late
durst
cut
out
the
second
commandement
out
of
the
first
Table
,
as
they
haue
presumed
to
do
in
their
short
Catechismes
.
This
they
did
,
knowing
themselues
to
be
guilty
,
in
worshipping
images
,
of
the
breach
thereof
.
16.
The
decree
of
Sixtus
the
fourth
concerning
the
conception
of
the
blessed
virgin
without
originall
sinne
,
is
but
a
late
deuice
.
17.
It
is
not
long
since
the
Papists
taught
,
that
veniall
sinnes
are
done
away
with
holy
water
.
18.
He
should
be
very
shamelesse
,
that
would
say
,
that
Christians
in
time
past
did
whip
themselues
either
going
in
procession
,
or
before
the
crucifix
,
as
now
Papists
doe
,
hoping
to
redeeme
their
sinnes
with
their
owne
blood
.
19.
Ancient
Christians
neuer
beleeued
,
that
it
was
sinne
to
transgresse
the
Popes
lawes
,
as
the
resistance
of
the
churches
of
Asia
against
Victor
,
of
the
churches
of
Afrike
against
Sozimus
and
other
Popes
declare
.
20.
Of
late
time
friers
,
especially
the
Capucins
,
haue
attired
themselues
like
chimney
sweepers
,
&
burners
of
houses
.
21.
The
rules
of
monks
and
friers
are
diuers
from
the
rules
of
Christian
religion
,
and
can
not
be
elder
then
the
orders
of
monkes
and
friers
.
22.
Gregory
the
seuenth
,
as
Otho
Frisingensis
sayth
,
was
the
first
that
did
excommunicate
the
Emperour
,
and
taught
that
he
had
power
to
assoile
subiects
from
the
others
of
obedience
to
Princes
.
23.
The
vse
of
priuate
masses
without
communion
is
but
new
,
as
the
old
ordinall
of
Rome
,
that
hath
no
masses
of
that
nature
declareth
.
the
canons
of
the
Apostles
forbid
Christians
to
depart
before
they
receiued
the
communion
.
24.
Innocent
the
third
in
the
chap.
omnis
vtriusque
.
de
poenit
.
&
remiss
.
did
first
bring
in
a
necessity
of
auricular
confession
.
he
also
was
the
first
father
of
the
monster
transubstantiation
,
as
we
find
by
the
chapter
firmiter
.
de
sum
.
Trinit.
&
fid.
Cathol.
25.
Purgatory
for
satisfaction
for
temporall
paines
of
sinnes
,
whose
guilt
before
was
remitted
,
was
first
deuised
by
schoolemen
.
26.
The
Iubiley
among
Christians
was
first
deuised
by
Boniface
the
eigth
.
he
also
decreed
first
,
that
all
temporall
princes
and
others
vpon
paine
of
damnation
must
bee
subiect
to
the
Pope
.
27.
Popish
indulgences
are
but
of
a
late
stampe
,
and
the
schoole
doctrine
thereof
much
latter
,
the
Papists
themselues
being
as
yet
not
fully
resolued
,
what
to
thinke
of
them
.
28.
Clement
the
sixth
,
first
deuised
the
treasure
,
out
of
which
indulgences
are
supposed
to
be
granted
,
as
appeareth
by
the
chap.
vnigenitus
.
extr.
depoenit
.
&
remiss
.
29.
The
doctrine
of
cases
reserued
to
the
Pope
is
not
once
spoken
of
in
the
writings
of
the
fathers
.
and
yet
the
Masse-priests
make
a
great
matter
of
them
.
30.
The
doctrine
of
the
Popes
penitentiarie
taxe
for
dispatch
of
pardons
for
murders
,
incest
,
sodomie
and
all
villanies
,
I
thinke
,
Kellison
will
not
contend
to
bee
verie
ancient
.
31.
Bellarmines
doctrine
lib.
1.
de
verb.
Dei
.
c.
3.
concerning
the
new
Testament
,
where
he
saith
,
it
is
nothing
else
,
but
the
loue
of
God
shed
into
our
harts
by
the
holy
Ghost
,
is
new
.
for
it
contradicteth
Chrysostome
,
Theodoret
,
and
others
in
2.
Cor.
3.
who
teach
that
the
new
Testament
is
God
grace
remitting
sinnes
.
32.
The
prohibition
of
mariage
betweene
spirituall
gossips
is
a
late
deuice
of
the
Pope
for
gaine
.
33.
The
separation
of
maried
couples
for
religion
before
consummation
of
mariage
,
without
consent
of
both
the
parties
,
is
both
new
and
wicked
.
34.
The
popish
ceremonies
vsed
in
baptisme
are
of
a
late
inuention
,
as
for
example
salt
,
spittle
,
candles
and
popish
exorcismes
.
35.
Of
late
they
haue
begun
to
exorcise
salt
in
salutem
credentium
,
for
the
saluation
of
the
faithfull
,
and
holy
water
to
cast
our
Diuels
,
and
to
driue
awaie
diseases
.
these
consurations
are
not
found
in
the
old
Romish
ordinals
.
36.
The
Masseppriests
haue
now
gotten
a
new
tricke
to
sprinkle
the
altar
with
holy
water
,
and
to
say
,
thou
shalt
sprinkle
mee
with
hyssope
,
and
I
shal
be
clensed
:
applying
the
scriptures
contrary
to
the
meaning
of
the
holy
ghost
.
37.
Honorius
the
third
in
the
chapter
,
sane
cum
olim
.
de
celebr
.
miss.
did
first
ordaine
,
that
the
sacrament
should
bee
worshipped
,
and
safely
kept
,
and
caried
with
light
to
those
that
are
sicke
.
38.
Halfe
communions
are
direct
contrary
to
Christs
institution
,
and
the
practise
of
the
church
;
and
first
established
in
the
conuenticle
of
Constance
.
39.
The
Masse
cannot
be
old
,
for
that
Nauclerus
,
Platina
,
Polydore
and
others
confesse
is
was
innented
by
diuers
authors
long
after
the
Apostles
times
.
40.
The
praiers
for
the
dead
now
found
in
the
Masse
are
not
to
be
seene
in
the
booke
called
Ordo
Romanus
.
41.
In
old
time
the
fathers
neuer
beleeued
,
that
Christ
had
a
body
inuisible
and
incircumscriptible
,
and
that
might
bee
in
heauen
and
earth
and
many
places
at
one
time
.
42.
The
godly
bishops
of
old
time
did
neither
swinge
the
chalice
about
their
head
,
nor
make
crosses
about
it
,
when
they
celebrated
the
eucharist
.
43.
The
saying
of
seruice
and
administration
of
Sacraments
in
tongues
not
vnderstood
is
a
foolish
noueltie
.
44.
Now
in
the
Roman
Catechisme
they
teach
,
that
euery
Masse-priest
consecrating
worketh
three
miracles
.
but
in
old
time
they
were
neuer
taken
for
such
workers
of
miracles
.
45.
The
Papists
after
their
Pater
noster
,
say
their
aue
Maria
,
and
pray
to
our
Lady
.
which
practise
is
neither
ancient
,
nor
Apostolicall
.
46.
The
Psalter
of
our
Lady
and
her
peculiar
offices
,
and
Masses
in
honour
of
Saints
will
not
be
iustified
by
ancient
precedents
.
47.
Hardly
will
the
Papists
bring
a
precedent
of
300.
yeers
old
to
prooue
,
that
Christians
praied
to
the
crosse
for
encrease
of
iustice
,
and
remission
of
sinnes
.
48.
In
the
missall
of
Sarum
the
Priest
saith
to
the
sacrament
,
aue
,
or
haile
,
and
boweth
to
it
contrarie
to
all
ancient
practise
.
49.
The
worship
of
Papists
must
needs
be
new
,
for
that
both
their
Saints
are
new
,
and
their
praiers
and
offices
new
.
50.
The
missals
,
breuiaries
and
offices
of
our
Lady
haue
their
antiquity
from
the
conuenticle
of
Trent
.
51.
Popish
idolaters
worship
the
sacrament
,
and
the
crosse
with
diuine
honour
.
but
they
shall
neuer
bring
allowance
of
antiquitie
for
this
practise
.
52.
They
burne
also
incense
to
dumbe
images
kisse
them
and
bow
to
them
.
but
these
vnchristian
trickes
were
not
knowen
in
old
time
.
53.
Of
late
time
they
haue
decreed
,
that
the
Pope
is
aboue
the
councell
.
but
it
is
since
the
councell
of
Constance
.
54.
Now
the
Pope
pretendeth
right
to
handle
the
temporall
sword
.
but
that
did
not
the
Bishops
of
Rome
for
a
thousand
yeeres
after
Christ
.
55.
Of
late
time
the
Pope
hath
troden
vpon
the
necks
of
Emperours
.
but
in
ancient
time
the
bishops
of
Rome
were
subiect
to
Emperours
.
56.
In
time
past
the
bishops
of
Rome
were
persecuted
and
martyred
.
now
the
Popes
of
late
time
persecute
and
martyr
others
.
Finally
all
the
points
of
doctrine
differing
from
the
faith
o
this
church
,
which
the
Pope
and
his
complices
seeke
now
to
thrust
vpon
Christians
,
are
for
the
most
part
nouelties
.
And
this
doth
clearely
appeare
in
this
,
for
that
they
are
contrary
to
the
doctrine
of
the
Prophets
and
Apostles
,
as
before
hath
beene
particularly
declared
.
the
same
is
also
contrary
to
the
doctrine
of
the
fathers
and
ancient
churches
practise
,
as
we
shall
declare
heerafter
.
Further
the
Papists
haue
turned
the
whole
seruice
of
God
into
a
massing
mommery
.
Finally
for
God
they
worship
Saints
and
dumbe
images
.
the
institution
of
Christ
Iesus
in
the
eucharist
they
haue
altered
.
new
sacraments
they
haue
deuised
.
are
they
not
then
ashamed
to
call
popery
ancient
Christian
religion
?
CHAP.
XVII
.
That
Poperic
is
repugnant
to
auncient
councels
.
MVch
doc
Papists
bragge
of
councels
.
Campion
saith
the
first
,
last
,
and
midst
are
his
.
concilia
generalia
,
mea
sunt
,
generall
councels
,
saith
he
,
are
all
for
me
.
thus
saith
Campion
,
and
great
crackes
doe
others
also
make
,
when
they
come
once
to
mention
councels
.
but
if
councels
doe
make
so
much
for
the
Popes
cause
,
as
these
Popish
agents
praetend
,
what
is
the
reason
,
why
the
Pope
is
so
much
afraid
,
when
he
doth
but
once
he
are
the
name
of
councels
?
Gaguine
in
Carolo
7.
saith
,
that
the
Popes
refuse
to
assemble
generall
councels
,
searing
lest
their
large
authority
should
be
restrained
by
their
decrees
.
Petrus
de
Alliaco
also
in
his
treatise
de
reformat
.
ecclesiae
sheweth
that
many
supposed
,
that
the
Popes
were
negligent
in
gathering
councels
,
that
they
might
more
fully
rule
at
their
pleasure
,
and
vsurpe
the
right
of
other
churches
.
the
author
also
of
the
booke
entitled
onus
Ecclesiae
doth
alledge
the
same
reason
,
why
councels
were
so
slowly
assembled
.
experience
certes
teacheth
vs
,
that
nothing
is
more
fearefull
to
the
Pope
,
then
the
name
of
a
lawfull
and
christian
councell
,
Gregory
the
12.
and
Petrus
de
Luna
,
as
Theodorio
à
Niem
testifieth
,
by
all
meanes
delaied
the
assembly
of
a
councel
,
and
Martin
the
fifth
,
notwithstanding
the
decree
of
the
councell
of
Constance
for
assembling
councels
from
euery
ten
yeares
to
ten
yeares
,
would
no
more
heare
of
the
matter
.
of
late
time
Clement
the
7.
reiected
the
petition
of
diuers
princes
requiring
a
generall
councell
.
and
Paul
the
third
would
not
yeeld
to
haue
one
,
before
such
time
as
he
had
so
setled
his
affaires
,
that
no
man
should
dare
to
speake
the
truth
freely
,
or
to
touch
his
authority
.
Nay
albeit
Trent
were
no
indifferent
place
for
vs
;
yet
did
not
Iulius
the
third
thinke
himselfe
safe
inough
there
,
nor
did
he
rest
vntill
such
time
,
as
he
had
remoued
the
councell
to
Bononic
.
lastly
whatsoeuer
they
heere
speake
magnifically
of
the
councell
,
yet
otherwhere
they
say
the
Pope
is
aboue
the
councell
,
and
that
without
his
confirmation
the
actes
of
the
councell
are
of
no
force
.
and
so
they
bring
the
authority
of
councels
to
a
low
price
.
But
admit
the
authority
of
councels
to
be
as
great
,
as
the
Papists
would
haue
them
;
yet
neither
doe
they
esteeme
much
of
councels
,
nor
doe
councels
make
much
for
them
.
For
the
time
of
assembling
prouinciall
councels
we
find
diners
canons
.
the
councell
of
Nice
c.
5.
decreed
,
that
prouniciall
conncels
should
be
assembled
twise
euery
yeare
.
visum
est
per
singulos
annos
in
singulis
prouincijs
bis
in
anno
concilium
episcoporum
sieri
.
the
like
course
we
finde
taken
in
the
20.
canon
of
the
councell
of
Antioch
.
but
the
Pope
regardeth
neither
.
The
councell
of
Constance
sess.
39.
an.
1417.
decreed
,
that
from
thence
foorth
generall
councels
should
be
celebrated
,
vt
amodò
concilia
generalia
celebrentur
:
and
that
the
first
should
beginne
within
siue
yeares
after
the
end
of
the
councell
,
the
second
7.
yeares
after
that
,
and
that
so
from
tenne
yeares
to
tenne
yeares
councels
should
perpetually
be
celebrated
.
deinceps
de
decennio
in
decennium
perpetuò
celebrentur
.
but
the
Popes
haue
made
a
scorne
of
this
decree
.
The
cannons
of
the
Apostles
decree
,
that
a
bishop
should
be
ordeined
by
two
or
three
bishops
.
but
the
Pope
supplieth
the
roome
of
Bishops
oftentimes
with
Abbots
&
tituler
bishops
,
as
is
proued
by
practise
,
&
confessed
in
part
by
Bellarmine
.
the
sixth
canon
excommunicateth
bishops
and
Priests
,
that
vnder
pretence
of
religion
put
away
their
wiues
.
the
Masse-priests
separate
such
violently
from
their
wiues
,
and
forbid
men
to
marie
vpon
pretence
of
religious
vowes
.
The
ninth
and
tenth
canons
determine
them
worthy
to
be
excommunicated
,
which
being
present
at
the
oblation
of
the
eucharist
doe
not
communicat
.
qui
facta
oblatione
non
communicauerint
,
and
againe
,
qui
sacram
communionem
non
percipiunt
.
the
Papists
esteem
them
that
heare
masse
only
,
good
Christians
,
and
doe
little
regard
these
canons
.
The
seuenteenth
Canon
pronounceth
him
vnworthie
,
nay
vncapable
to
bee
Bishop
or
Priest
,
that
keepeth
a
concubine
.
which
is
a
plaine
sentence
against
most
of
the
Romish
clergie
.
The
28.
canon
forbiddeth
Bishops
and
Priests
to
strike
Christians
offending
.
but
popish
prelats
cut
Christian
mens
throats
,
albeit
they
offend
not
.
The
36.
canon
prescribeth
bishops
their
limits
,
and
forbiddeth
them
to
ordeine
clerkes
out
of
their
iurisdiction
.
but
this
is
not
obserued
by
the
Pope
nor
his
complices
,
that
ordaine
certaine
Priests
of
Baal
and
send
them
for
England
,
where
they
haue
no
iurisdiction
.
The
83.
canon
deposeth
him
that
shall
vse
reprochfull
words
against
the
Emperour
,
or
Magistrate
,
qui
imperatorem
aut
magistratum
contumelia
affecerit
.
yet
doe
Popes
raile
vpon
Emperours
and
Magistrates
,
that
displease
them
,
at
their
pleasure
.
The
84.
canon
leaueth
Iudith
and
Tobia
&
Wisedome
out
of
the
catalogue
of
holy
bookes
of
scripture
.
the
conuenticle
of
Trent
reckoneth
them
in
the
canon
as
well
as
the
best
.
When
diuers
in
the
councell
of
Nice
went
about
to
prohibite
the
vse
of
wiues
to
Bishops
Priests
and
Decons
,
Paphnutius
resisted
their
determination
,
and
the
synode
consented
vnto
him
,
as
Socrates
lib.
1.
c.
8.
Sozomen
.
lib.
1.
hist.
c.
22.
Nicephorus
lib.
8.
hist.
c.
9.
doe
testifie
.
There
it
was
determined
also
c.
5.
that
those
,
which
by
one
bishop
were
excommunicated
,
should
not
bee
receiued
of
others
,
vt
hi
qui
ab
alijs
excommunicantur
,
ab
alijs
ad
communionem
non
recipiantur
.
all
which
notwithstanding
the
Pope
separateth
married
Priests
from
their
w
iues
,
&
receiueth
most
infamous
offenders
being
e
xcommunicated
,
when
they
appeale
to
him
.
The
Pope
also
manifestly
breaketh
the
6.
canon
,
which
boundeth
his
iurisdiction
,
and
giueth
like
iurisdiction
to
the
bishop
of
Alexandria
and
Rome
.
The
18.
Canon
forbiddeth
clergy-men
to
follow
filthy
gaine
,
and
to
put
out
their
mony
to
vsury
.
all
which
notwithstanding
the
Popes
taske
rents
of
publike
whores
at
Rome
,
as
is
publikely
knowen
and
testified
to
the
world
,
and
ordinarily
haue
their
b
ankes
of
vsury
called
by
them
monti
di
pietà
,
where
men
may
borow
mony
,
at
12.10.8
.
and
sixe
in
the
hundred
,
as
Onuphrius
witnesseth
in
the
liues
of
Iulius
the
3.
Paul
the
4.
and
Pius
the
4.
In
the
councell
of
Ancyra
c.
10.
deacons
protesting
,
that
they
would
mary
,
and
could
not
conteine
,
were
permitted
to
continue
in
the
ministery
aster
mariage
.
hopostea
si
ad
nuptias
venerint
,
maneant
in
ministerio
.
the
same
councell
c.
16.
condemneth
Sodomits
,
that
liue
against
reason
to
15.
yeares
penance
.
and
can.
20.
putteth
adulterers
to
7.
yeares
penance
;
and
c.
23
inflicteth
vpon
soothsaiers
,
or
magicians
5.
yeares
penance
.
but
the
Pope
,
as
he
neglecteth
the
punishment
of
adulterers
,
Negromancers
,
&
Sodomites
,
which
in
Rome
and
Italy
abound
,
as
euery
trauailer
knoweth
,
that
is
acquainted
with
the
manners
of
that
country
;
so
he
forbiddeth
the
mariage
of
deacons
,
and
separateth
such
,
as
mary
,
notwithstanding
any
protestation
they
can
make
.
The
councell
of
Neocaesarea
can.
2.
condemneth
her
,
that
shall
mary
two
brethren
.
yet
doe
the
Papists
accompt
the
mariage
of
Queene
Catherine
to
prince
Arthur
and
Henry
the
8.
King
of
England
his
brother
lawfull
,
because
the
Pope
dispensed
with
that
mariage
.
so
we
see
neither
the
Pope
,
nor
his
complices
regard
councels
,
if
they
make
against
their
profit
or
pleasure
.
Bishops
,
Priests
,
Deacons
committing
adultery
,
and
practising
vsury
are
greuously
punished
by
the
councell
of
Eliberis
.
c.
18.
and
20.
but
now
these
offences
are
common
among
Masse-priests
.
and
the
Pope
sheweth
them
by
the
chapter
&
si
clerici
.
d●
indicijs
.
and
by
his
example
,
how
little
he
regardeth
the
actes
of
councels
against
these
sinns
.
in
the
same
synode
can
.
34.
Christians
,
are
forbidden
to
light
candles
in
the
churchyarde
in
the
day
time
,
and
c.
36.
to
set
vp
pictures
in
Churches
.
cereos
per
diem
saith
the
councell
,
placuit
in
coemiterio
non
incendi
.
and
againe
placuit
picturas
in
ecclesia
esse
non
debere
,
ne
quod
colitur
aut
adoratur
in
parietibus
deping
atur
.
yet
Papists
do
superstitiously
set
vp
lightes
in
church
yards
,
and
fill
their
churches
with
images
and
pictures
.
Those
which
accuse
their
brethren
falsly
by
the
first
councel
of
Arles
c.
14.
are
shut
from
the
communion
to
then
dying
day
.
de
his
qui
accusant
fratres
suos
,
placuit
saith
the
councell
,
eos
vsij
,
ad
exitum
non
comunicare
.
the
same
councel
decreeth
that
no
bishop
should
tread
downe
his
fellow
Bishop
.
yet
the
Popes
and
their
complices
doe
hire
parasites
and
scrrilous
companions
to
traduce
and
falsely
to
accuse
their
brethren
and
all
good
bishops
are
now
troden
downe
by
the
Pope
.
The
Councell
of
Gangra
condemneth
those
that
dispraise
mariage
,
or
doe
taxe
him
that
eateth
flesh
;
or
that
despise
the
oblation
of
a
maried
priest
,
or
make
meetings
without
the
church
,
qui
extra
ecclesiam
scorsim
conuentus
cilebrat
,
or
that
take
a
pride
in
virginity
,
or
vse
peculiar
habits
,
and
despise
those
that
vse
common
apparell
,
or
depart
from
their
parents
vpon
praetence
of
religion
.
quicumque
silij
à
parentibus
praetextu
diuini
culius
abscedunt
.
the
same
likewise
condemneth
those
women
,
which
cut
their
haire
propter
dminum
cultum
,
for
religion
sake
;
or
that
contrarie
to
scriptures
and
ecclesiasticall
canons
shall
b
ring
in
new
precepts
.
but
Papists
despise
matiage
as
pollutions
and
fleshly
life
,
and
esteeme
monkes
that
eate
no
flesh
more
holy
and
perfect
then
other
Christians
.
they
despise
also
the
oblations
of
married
Priests
,
&
Monks
and
Friers
haue
their
conuenticles
apart
.
further
the
Masse-priests
extoll
their
pretended
virginity
,
and
Monkes
and
Friers
vse
peculiar
habits
,
and
despise
such
as
vse
common
apparrell
.
Children
among
them
depart
from
their
parents
and
creepe
into
monasteries
,
and
nunnes
cut
their
haire
,
when
they
vow
to
enter
into
religious
houses
.
finally
according
to
the
diuersity
of
monkish
sects
they
obserue
diuers
rules
and
precepts
without
warrant
of
holy
scriptures
or
ecclesiasticall
canons
,
and
doe
many
things
contrarie
to
holy
scriptures
.
The
second
councel
of
Arles
c.
23.
pronounceth
that
Priest
to
be
sacrilegious
,
that
shall
suffer
men
superstitiously
to
light
candles
,
or
to
worship
trees
,
fountaines
,
or
stones
:
and
those
that
worship
such
things
are
condemned
as
Infidels
.
and
yet
maste-priests
suffer
Christians
at
Candlemas
,
and
in
diuers
processions
to
goe
about
with
candles
,
and
great
pilgrimages
are
made
by
their
followers
to
stockes
,
and
stones
,
and
welles
after
a
paganicall
fashion
.
The
councell
of
Laodicea
c.
35.
condemneth
such
as
worship
Angels
,
or
assemble
together
to
honour
them
.
and
c.
36.
that
vse
exorcismes
or
enchantments
,
or
that
read
bookes
in
the
church
,
that
are
not
canonicall
.
the
same
excludeth
the
bookes
of
Tobia
,
Iudith
,
Wisedome
,
Ecclesiasticus
and
the
Machabees
out
of
the
canon
.
the
which
acts
forasmuch
as
they
condemne
the
superstitious
worship
of
Angels
,
the
coniurations
of
Masse-priests
in
casting
out
of
Diuels
,
and
the
reading
of
lying
legendes
,
and
the
false
canon
of
the
conuenticle
of
Trent
,
are
no
more
regarded
by
Papists
,
then
as
if
there
neuer
had
beene
any
such
made
.
The
councell
of
Constantinople
c.
2.
restreineth
the
ambition
of
Bishops
,
that
began
to
stretch
forth
their
hands
to
the
diocesses
of
their
neighbours
,
and
c.
5.
giueth
the
next
place
of
dignity
after
the
Bishop
of
Rome
to
the
bishop
of
Constantinople
.
which
also
was
confirmed
by
the
authority
of
the
councell
of
Chalcedon
.
that
councell
also
addeth
this
reason
,
because
Constantinople
was
called
new
Rome
.
but
the
pope
neither
regardeth
the
acts
of
this
councell
,
nor
the
reasons
thereof
,
but
encrocheth
vpon
euery
bishops
iurisdiction
,
calling
himselfe
vniuersall
bishop
,
and
challenging
his
authority
not
from
the
priuiledge
of
the
city
,
but
from
Christs
institution
.
The
3.
councell
of
Carthage
c.
24.
decreeth
,
that
nothing
more
be
offered
in
the
sacrament
of
the
Lords
body
and
blood
,
then
he
hath
appointed
,
to
wit
bread
and
wine
mingled
with
water
.
but
this
ouerthroweth
the
masse
vtterly
,
wherein
the
Masse-priests
say
,
they
offer
neither
bread
nor
wine
,
but
Christs
body
and
blood
.
the
same
synode
decreeth
,
that
the
bishop
of
the
metropolitan
see
shall
not
be
called
the
Prince
of
Priests
,
or
cheefe
priest
,
or
any
such
title
.
which
ouerthroweth
the
pride
and
arrogance
of
the
Pope
,
that
will
needes
be
called
the
cheefe
Priest
,
the
head
and
monarch
of
the
church
,
and
other
farre
more
arrogant
titles
.
The
formes
of
ordring
Priests
and
deacons
prescribed
by
the
fathers
of
the
fourth
councell
of
Carthage
the
Popes
complices
in
the
synod
of
Florence
haue
quite
altered
.
likewise
haue
they
abolished
those
canons
of
the
councell
,
that
concerne
his
house
,
apparell
,
study
,
preaching
.
nay
they
accompt
him
now
a
bishop
sufficient
,
that
preacheth
not
,
if
he
be
formally
greased
and
apparelled
.
in
the
100.
canon
women
are
forbidden
to
baptize
.
mulier
baptizare
non
praesumat
.
the
Popes
decretales
contrariwise
allow
women
to
baptize
.
The
fist
councel
of
Carthage
c.
14.
reproueth
altars
erected
by
vaine
reuclations
and
dreames
:
and
it
meaneth
such
,
as
are
supposed
to
be
made
ouer
some
martirs
reliques
.
but
that
is
the
case
of
many
Popish
altars
,
who
are
erected
for
the
most
part
vpon
supposall
of
reliques
,
and
vaine
dreames
.
By
the
4.
canon
of
the
first
councell
of
Toledo
it
appeareth
,
that
subdeacons
married
wiues
.
the
same
synod
condemneth
those
,
that
receiue
the
eucharist
and
cat
it
not
,
and
which
beleeued
Christ
to
haue
an
imaginarie
body
,
such
as
that
is
,
which
the
Papists
suppose
to
be
in
the
eucharist
.
The
councell
of
Mileuis
,
c.
22.
forbiddeth
appeales
to
Rome
.
ad
transmarina
qui
putauerit
appellandum
à
nullo
infra
Africam
in
communionem
suscipiatur
.
this
canon
therefore
cannot
stand
with
the
Popes
supremacy
.
The
councell
of
Agatha
c.
13.
forbiddeth
Nunnes
to
bee
vailed
before
the
age
of
forty
yeares
.
the
synagogue
of
Rome
admitteth
them
before
twenty
,
and
few
after
forty
.
the
same
councell
separateth
the
monasteries
of
men
and
women
.
the
Papists
put
them
neere
together
.
The
councell
of
Orevge
pronounceth
them
guilty
of
Pelagianisme
,
that
say
the
liberty
of
the
soule
remained
after
the
fall
of
Adam
,
and
that
a
man
can
doe
that
,
which
is
good
of
himselfe
.
The
8.
canon
of
the
councell
of
Turon
sheweth
,
that
bishops
had
wiues
&
dwelt
with
them
,
although
they
are
commanded
to
vse
them
as
sisters
.
The
3.
councell
of
Toledo
was
summoned
by
K.
Recaredus
,
who
by
his
authority
proposed
a
forme
of
faith
which
was
allowed
by
the
councell
.
the
same
also
followed
the
forme
of
the
Easterne
church
.
all
which
the
synagogue
of
Rome
now
misliketh
.
In
the
6.
synode
the
Emperour
presided
,
as
appeareth
by
diuers
acts
of
that
synode
.
there
it
was
decreed
c.
13.
that
Priests
and
Deacons
should
not
bee
separated
from
their
wiues
.
that
none
should
fast
on
Sundaies
or
Saturdaies
in
Lent
.
that
Christ
should
not
be
painted
in
the
similitude
of
a
lambe
;
and
that
the
communicants
should
receiue
the
sacrament
with
their
hands
.
all
which
canons
condemne
the
moderne
practise
of
the
synagogue
of
Rome
.
The
2.
Nicene
councell
saith
,
that
God
is
not
to
bee
formed
.
and
Act.
7.
that
the
crosse
and
other
images
are
not
to
be
worshipped
with
latria
.
which
is
direct
contrary
to
the
doctrine
of
Papists
.
The
councell
of
Lateran
vnder
Innocent
the
third
,
mentioneth
onely
two
sacraments
in
the
chap.
Firmiter
.
de
sum
.
Trinit.
&
fid.
Cath.
there
also
somewhat
is
saide
of
penance
.
but
the
same
is
not
reckoned
there
as
a
sacrament
.
If
then
later
councels
make
sometime
against
Papists
;
little
are
they
to
hope
for
proofe
of
their
heresies
out
of
the
first
ancient
councels
.
the
popish
sacrifice
of
the
bodie
and
bloud
of
Christ
conteined
really
in
the
eucharist
,
the
communion
vnder
one
kind
,
transubstantiation
,
the
adoration
of
the
sacrament
,
the
Popes
supreme
power
in
dispensing
against
lawes
,
or
rather
in
breaking
lawes
,
the
popish
worship
of
images
,
Angels
and
Saints
,
and
the
rest
of
their
heresies
shall
neuer
be
prooued
out
of
ancient
councels
.
but
easilie
may
they
be
reprooued
by
them
.
CHAP.
XVIII
.
That
Popery
is
not
the
faith
of
the
ancient
fathers
of
the
Church
.
TO
handle
this
point
fully
would
require
a
large
volume
.
but
we
will
onely
alleadge
a
few
arguments
for
proofe
of
our
assertion
,
referring
the
Reader
for
the
rest
to
our
larger
disputes
against
the
Papists
,
wherein
we
challenge
them
,
that
in
no
one
point
of
faith
in
controuersie
betwixt
them
and
vs
they
iumpe
with
the
fathers
.
and
that
may
appeare
in
a
generality
first
,
for
that
in
most
points
,
and
that
of
greatest
difference
they
are
destitute
of
fathers
.
as
for
example
where
they
go
about
to
proue
the
booke
of
Machabees
and
others
not
found
in
Hebrew
,
to
bee
equall
to
the
bookes
of
the
4.
Euangelists
.
that
scriptures
are
to
bee
read
publickely
in
a
tongue
not
vnderstood
of
the
hearers
.
that
the
Latin
vulgar
translation
is
more
authenticall
,
than
the
originall
bookes
in
Hebrew
and
Greeke
.
that
Christs
body
may
be
both
visible
and
inuisible
at
one
time
,
and
is
in
many
places
also
at
once
.
that
the
body
and
bloud
of
Christ
is
really
and
carnally
conteined
and
offred
for
quick
and
dead
in
the
masse
.
that
Christians
not
consecrating
are
to
receiue
the
communion
onely
vnder
one
kind
.
that
in
purgatory
soules
satisfie
for
temporall
paines
of
sinnes
remitted
.
that
the
Pope
by
dispensing
the
merits
of
Saints
by
indulgences
is
able
to
deliuer
soules
from
the
paines
of
purgatory
.
that
charity
is
the
forme
of
faith
,
and
is
that
grace
,
that
maketh
vs
acceptable
to
God
,
and
diuers
other
doctrines
of
that
nature
.
Secondly
they
oftentimes
acknowledge
the
fathers
errors
.
Bellarmine
de
gratia
primi
hominis
c.
16.
taxeth
Theodoret
and
Procopius
for
their
opinion
concerning
the
cherubim
set
for
the
guard
of
Paradise
.
haec
opinio
,
saith
he
,
tam
est
inepta
&
ridieula
&c.
like
wise
lib.
2.
de
concilijs
c.
8.
he
reprehendeth
Irenaeus
,
Cyprian
,
Chrysostome
,
and
Oecumenius
.
Canus
lib.
7.
loc.
theol
.
c.
7.
rehearseth
diuers
of
the
fathers
,
and
namely
of
those
,
which
beleeued
,
that
Adams
soule
was
created
before
his
body
,
and
that
Angels
were
created
before
the
world
,
and
that
denied
,
that
the
soules
of
the
faithfull
doe
see
God
before
the
last
iudgement
.
generally
they
taxe
Origen
for
diuers
heresies
and
nouelties
,
Eusebius
for
fauouring
Origen
and
Arius
,
Papias
and
Irenaeus
for
holding
the
heresie
of
the
Millenarians
,
Cyprian
for
rebaptizing
heretickes
,
Hilary
for
teaching
,
that
Christ
in
his
passion
felt
not
any
paine
,
as
wee
may
see
in
Lombard
seut
.
lib.
3.
dist.
15.
Russine
for
maintaining
both
the
errors
of
Origen
and
Pelagius
.
in
these
points
therefore
and
such
like
they
follow
not
the
fathers
by
their
owne
confession
.
Thirdly
diuers
bookes
are
published
vnder
the
name
of
the
fathers
,
that
were
neuer
written
by
them
.
as
for
example
the
decretales
that
beare
the
names
of
the
ancient
Bishops
of
Rome
,
the
canons
of
the
Apostles
,
diuers
actes
of
the
Nicene
councell
,
of
the
councell
of
Sinuessa
,
Neocaesarea
,
Rome
vnder
Syluester
,
and
diuers
others
,
the
commentaries
vpon
Iob
set
out
vnder
the
name
of
Origen
,
certaine
treatises
of
Sion
and
Sina
,
and
of
the
inuention
of
S.
Iohn
Baptists
head
,
set
out
vnder
the
name
of
Cyprian
,
a
sermon
de
assumptione
beatae
Mariae
,
set
out
vnder
the
name
of
Hierome
,
diuers
sermons
and
epistles
set
out
vnder
the
name
of
Ambrose
,
Chrysostome
and
other
fathers
,
diuers
legendes
condemned
by
Gelasiu●
c.
sancta
Romana
.
dist.
15.
and
some
of
these
the
aduersaries
themselues
deny
not
to
be
counterfet
,
as
doth
appeare
by
the
censure
of
Gelasius
aboue
mentioned
,
of
Erasmus
;
Caietan
,
Sixtus
Senensis
,
and
other
Popish
writers
.
now
they
that
bring
foorth
counterret
and
basterdly
writings
of
heretikes
,
and
men
vnlearned
,
in
liew
of
the
testimonies
of
fathers
,
must
first
proue
,
that
the
writings
alledged
by
them
are
authenticall
before
they
can
say
,
that
they
alledge
fathers
.
Fourthly
the
fathers
were
not
all
of
one
opinion
.
Chrysostome
homil.
18.
in
Genes.
Nyssenus
de
creat
.
hommis
c.
18.
Hierome
lib.
1.
in
Iouinianum
and
others
suppose
,
that
if
Adam
had
not
fallen
,
neither
woman
should
haue
beene
subiect
vnto
man
,
nor
should
mankind
haue
beene
propagated
by
mariage
.
but
S.
Augustine
lib.
14.
de
ciuit
.
dei
.
c.
21.
and
lib.
9.
de
Genes.
ad
lit
.
c.
3.
and
Eucherius
and
others
are
of
a
contrarie
opinion
.
Hierome
in
c.
1.
Eccles.
and
others
doe
hold
,
that
Salomon
repented
himselfe
of
his
sinnes
.
Augustine
in
Psal.
126.
thinketh
otherwise
.
concerning
the
beginning
of
soules
,
and
their
estate
also
after
this
life
the
fathers
are
diuided
.
some
thinke
,
that
after
diuorce
the
party
innocent
may
marry
,
others
thinke
contrary
.
great
difference
also
there
was
in
the
beginning
about
the
feast
of
Easter
,
the
fast
of
Saturday
,
and
Lent
.
these
therefore
that
alledge
a
father
or
two
,
where
the
soundest
and
best
learned
thinke
otherwise
,
cannot
say
,
that
fathers
make
for
them
.
Finally
,
albeit
all
the
fathers
should
speake
against
the
Pope
,
yet
doe
not
the
Papists
value
them
at
any
thing
.
si
totus
mundus
sententiaret
contra
Papam
&c.
if
all
the
world
should
giue
sentence
against
the
Pope
,
saith
a
canonist
,
yet
are
we
to
stand
to
the
Popes
determination
.
commonly
the
Papists
make
as
light
accompt
of
fathers
,
as
any
men
,
if
they
speake
against
them
.
Caictan
in
the
beginning
of
his
commentaries
vpon
Genesis
signifieth
,
that
he
goeth
against
the
streame
of
the
doctors
in
expounding
scriptures
.
The
Popes
regard
them
not
one
straw
,
if
they
talke
against
their
triple
crowne
,
two
swords
,
or
glorious
and
pompous
state
,
as
may
appeare
by
the
light
accompt
made
of
S.
Bernardes
bookes
de
consideratione
ad
Eugenium
.
all
of
them
,
if
the
Pope
defineth
otherwise
,
reiect
the
fathers
with
great
facility
.
Bellarmme
lib.
1.
de
verb.
dei
c.
3.
declaring
his
opinion
of
the
new
testament
departeth
from
the
exposition
of
Chrysostome
,
Theodoret
,
and
other
fathers
.
Generally
in
the
accompt
of
the
bookes
of
canonicall
scriptures
of
the
old
testament
,
they
reiect
the
testimony
of
Hierome
in
prologo
Galeato
,
of
Ruffine
in
the
exposition
of
the
Creede
,
of
the
councell
of
Laodicea
c.
59.
of
Athanasius
in
synopsi
.
of
Gregory
Nazaanzen
in
his
verses
,
of
Epiphanius
lib.
de
ponderib
.
&
mensuris
,
and
diuers
other
fathers
;
and
will
haue
the
bookes
of
Tobiah
,
Iudith
,
Ecclesiasticus
,
Wisdome
,
and
the
Machabees
to
bee
of
equall
authoritie
with
the
law
and
the
Gospell
in
despight
of
all
the
fathers
.
Contrarie
also
to
their
opinion
they
preferre
the
old
Latine
vulgar
translation
of
the
bible
before
the
Hebrew
text
of
the
old
,
and
the
Greeke
text
of
the
new
testament
,
that
is
,
the
standing
puddles
before
the
cleare
fountaines
of
holie
scriptures
.
The
fathers
exhort
Christians
,
the
Papists
dehort
them
from
reading
and
hearing
scriptures
read
in
tongues
vnderstood
.
Origen
homil.
2.
in
Isaiam
wisheth
,
that
all
Christians
would
performe
that
,
which
our
Sauiour
Christ
speaketh
of
searching
scriptures
.
Hierome
writing
vpon
the
Coloss.
c.
3.
heere
,
saith
he
,
it
is
shewed
,
that
lay-men
ought
to
haue
the
word
of
Christ
,
not
only
sufficiently
,
but
also
abundantly
,
and
that
they
ought
to
teach
and
admonish
one
another
.
Ghrysostome
also
in
his
9.
homily
in
1.
ad
Corinth
.
attend
,
saith
he
,
as
many
of
you
,
as
are
secular
persons
,
and
gouerne
wife
and
children
,
how
the
Apostle
doth
command
you
also
to
read
the
scriptures
aboue
all
,
and
that
not
lightlie
and
careleslie
,
but
with
great
diligence
.
That
the
Pope
should
be
aboue
all
councels
,
it
neuer
entred
into
the
fathers
thought
.
nay
all
of
them
haue
recourse
in
matters
of
doubt
concerning
faith
,
not
to
the
decretales
of
Popes
,
but
to
the
determination
of
generall
councels
,
next
after
holy
scriptures
.
The
bishop
of
Rome
oftentimes
consulted
with
learned
fathers
concerning
the
interpretation
of
scriptures
,
and
no
learned
bishop
did
in
time
past
attribute
more
to
the
bishop
of
Rome
,
then
to
other
bishops
.
the
Papists
therefore
making
the
Pope
that
is
often
blind
in
matters
of
religion
supreme
interpreter
of
scriptures
,
digresse
from
all
the
fathers
,
and
haue
not
so
much
seuce
heerein
,
as
litle
children
,
that
know
that
blinde-men
cannot
iudge
of
colours
.
The
conuenticle
of
Trent
determining
,
that
traditions
and
holy
scriptures
are
with
equall
affection
to
be
receiued
,
digresse
from
all
the
fathers
,
that
make
not
traditions
,
but
the
scriptures
to
be
canonicall
,
and
of
sacred
authority
.
The
Papists
,
that
say
,
that
scriptures
are
not
authenticall
to
vs
without
the
determination
of
the
Pope
,
and
Romish
church
are
of
an
opinion
contrary
to
all
the
fathers
,
who
deriue
their
authoritie
and
credit
from
God
,
and
not
from
man
.
Bellarmine
lib.
3.
de
eccles.
c.
16.
saith
,
that
Hierome
,
Apollinaris
,
and
Hippolytus
were
deceiued
in
the
exposition
of
the
ninth
chapter
of
Daniel
concerning
the
times
of
Antichrist
.
In
his
2.
booke
de
Purgatorio
c.
1.
he
reiecteth
the
opinion
of
Ambrose
,
Hilary
,
Lactantius
,
Hierome
and
Aleuinus
,
that
teach
,
that
as
well
good
,
as
bad
neede
to
be
purged
.
In
the
number
of
7.
Sacraments
the
conuenticle
of
Trent
departeth
from
the
opinion
of
all
the
fathers
.
for
not
one
can
be
alledged
,
that
saith
there
are
iust
7.
Sacraments
,
and
neither
more
,
nor
lesse
.
Ambrose
in
his
books
de
Sacramentis
,
and
de
initiandis
in
myster
.
mentioneth
onely
two
.
so
doth
Iustine
Martyr
long
before
him
in
his
2.
apology
.
S.
Augustine
lib.
3.
de
doctr.
Christ
.
c.
9.
reckneth
only
the
Sacrament
of
baptisme
and
of
the
body
and
blood
of
Christ
,
where
he
talketh
of
sacraments
.
he
saith
also
,
Christ
left
but
few
and
easie
.
but
Popish
sacraments
are
many
,
and
hard
to
be
performed
.
The
fathers
no
where
mention
spittle
,
salt
,
blowing
,
light
and
such
ceremonies
,
as
the
Pope
hath
added
to
baptisme
.
These
words
this
is
my
body
,
are
expounded
figuratiuely
by
Tertullian
lib.
4.
contr.
Marcion
.
Origen
in
leuit
.
Chrysostome
homil.
46.
in
Ioan.
Augustine
contra
Adimantum
and
lib.
3.
de
doctr.
c.
16.
&
in
comment
.
in
psal.
3.
but
the
Papists
in
this
exposition
forsake
all
the
fathers
.
Gregory
dial
.
lib.
2.
c.
43.
willeth
those
to
depart
,
that
communicate
not
.
si
quis
non
communicet
,
saith
he
,
det
locum
.
the
Apostles
canons
doe
excommunicate
him
,
that
departeth
before
communion
.
the
same
is
also
confirmed
by
the
chap.
si
quis
.
dist.
2.
de
consecrat
.
the
Masse-priests
therefore
in
the
practise
of
their
priuate
Masses
depart
from
the
canons
of
the
Apostles
,
and
all
the
fathers
.
Innocentius
the
third
,
lib.
4.
de
myster.
missae
c.
6.
thought
that
Christ
consecrated
without
words
.
others
beleeue
,
hee
consecrated
by
praier
.
the
moderne
Papists
reiect
both
.
Bellarmine
lib.
4.
de
eucharist
.
c.
26.
maketh
the
best
proofe
hee
can
for
the
communion
vnder
one
kind
.
but
it
appeareth
by
his
silence
,
that
the
fathers
are
all
aduerse
to
him
.
Gelasius
in
the
chap.
comperimus
.
de
consecrat
.
dist.
2.
condemned
those
of
sacriledge
,
that
receiuing
one
kind
abstained
from
the
cup.
and
Lyra
in
1.
Cor.
11.
declareth
,
that
in
the
primitiue
Church
all
Christians
receiued
both
kinds
.
The
fathers
speaking
of
the
sacrifices
of
Christians
call
them
sacrifices
of
praise
,
and
spirituall
sacrifices
,
and
signifie
,
that
the
eucharist
is
a
commemoration
of
Christs
only
sacrifice
on
the
crosse
.
that
is
confirmed
by
the
testimony
of
Iustin
in
dialog.
cum
Tryph.
of
Tertullian
.
lib.
4.
contr.
Marcion
.
of
Eusebius
lib.
1.
de
demonstr.
euangel
.
of
Cyprian
aduers
.
Iudaos
.
c.
16.
of
Basil
in
Isaiae
c.
1.
and
others
.
this
is
proued
partly
by
the
same
authours
,
and
by
Chrysostome
in
Psal.
95.
&
in
epist.
ad
Hebr.
homil.
13.
and
Theodoret.
in
epist.
ad
Heb.
c.
8.
&
10.
and
by
diuers
others
amplie
cited
by
mee
in
my
bookes
de
missa
against
Bellarmine
.
all
which
doe
shew
,
that
the
Papists
bringing
an
external
and
reall
sacrifice
of
Christs
body
and
bloud
actually
offered
,
as
they
teach
,
by
euerie
Masse-priest
into
the
church
,
are
departed
quite
from
the
doctrine
of
the
fathers
.
Canus
lib.
7.
loc.
Theol.
c.
1.
confesseth
that
all
the
fathers
,
which
speake
of
the
Virgin
Maries
conception
,
teach
that
she
was
conceiued
in
originall
sinne
,
as
Ambrose
in
Psal.
118.
ser.
6.
Augustine
in
Psal
.
34.
Chrysostome
,
Eusebius
Emissenus
,
Remigius
and
others
.
yet
most
of
the
Popes
proctors
especiallie
the
Franciscans
reiect
these
fathers
.
The
fathers
with
one
consent
teach
,
that
we
are
not
to
fast
between
Easter
and
Pentecost
,
nor
vpon
Sundaies
,
as
Bellarmine
de
bon.
oper.
in
part
.
c.
23
,
confesseth
.
yet
doth
he
reiect
their
authority
,
and
all
Papists
doe
contrarie
.
Leo
in
epist.
ad
Rusticum
Narbonensem
,
and
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
.
sanct●●
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
transubstantiated
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
persons
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
,
which
then
were
not
knowen
nor
beleeued
as
matters
of
faith
.
these
fellowes
therefore
are
liker
the
Martyrian
heretikes
,
then
to
Christs
martyrs
.
and
if
they
be
honored
of
any
,
it
is
of
rebels
,
leaguers
,
and
traitors
combined
with
the
Pope
,
and
forrein
enemies
against
their
Prince
and
countrie
.
so
likewise
the
Circumcellions
were
honored
of
their
consorts
,
as
martyrs
.
yet
Augustine
epist.
58.
speaking
of
them
saith
,
they
liued
as
robbers
,
and
were
honored
as
martyrs
.
viuebant
vt
latrones
,
honorabantur
vt
martyres
.
CHAP.
XX.
That
Popery
is
a
meere
humane
deuise
,
and
not
in
any
sort
to
be
deduced
or
proued
out
of
holy
scriptures
.
In
matters
of
religion
we
are
diligently
to
take
heede
,
that
we
passe
not
beyond
the
commandements
of
God
,
vpon
whose
word
only
all
true
religion
is
founded
.
Whatsoeuer
I
command
you
,
saith
Moyses
Deut.
12.
take
heede
you
doe
it
.
you
shall
put
nothing
thereto
,
nor
take
ought
therefrom
.
our
Sauiour
Christ
Matth.
15.
telleth
vs
,
that
they
worship
God
in
vaine
,
that
teach
for
doctrines
mens
precepts
.
finally
the
apostle
Coloss.
2.
condemneth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
voluntary
worship
taken
vp
by
men
without
warrant
:
and
well
doth
the
old
Latine
interpreter
of
the
bible
translate
that
word
,
superstition
.
let
vs
then
a
litle
consider
,
whether
Popish
religion
be
deriued
out
of
holy
scriptures
,
or
else
bee
onlie
a
packe
of
humane
deuises
.
The
masse
,
as
our
aduersaries
themselues
confesse
,
was
framed
at
seuerall
times
,
and
by
diuers
authors
.
Polydore
de
inuentorib
.
lib.
5.
c.
10.
saith
,
S.
Peter
after
consecration
vsed
only
the
Lords
prayer
,
and
that
S.
Iames
,
and
S.
Basil
did
encrease
the
mysteries
.
out
of
Walasridus
,
Platina
,
Naucler
and
others
we
reade
,
that
Caelestine
made
the
introit
beginning
iudica
me
deus
,
that
Damasus
added
the
confession
said
by
the
Priest
,
and
Gregory
the
Antiphona
,
and
Kyris
eleeson
,
and
Telesp
horus
Gloria
in
excelsis
,
and
Gelasius
certaine
oraysons
or
clauses
of
oray
sons
,
and
the
praier
te
igitur
,
and
Syricius
communicantes
.
and
so
we
see
how
it
was
peeced
by
little
and
litle
.
In
the
consecration
of
the
cuppe
they
haue
added
to
the
words
of
our
Sauiour
the
words
&
aeterni
,
and
mysterium
fidei
.
Innocentius
c.
cum
Marthae
.
de
celebrat
.
missar
.
saith
first
,
that
they
were
added
by
the
Apostles
,
albeit
not
found
in
the
gospell
.
as
if
it
were
not
a
simple
matter
to
thinke
that
they
did
not
write
,
that
which
they
thought
sufficient
.
he
saith
again
,
that
they
are
proued
out
of
the
words
of
the
Gospel
.
but
his
proofes
are
ridiculous
.
for
he
must
shew
that
these
words
were
vsed
,
where
they
are
placed
:
which
he
doth
not
so
much
as
once
endeuor
to
doe
.
The
Masses
in
honour
of
Saints
and
Angels
are
deuised
by
men
,
and
that
very
lately
.
Thomas
Aquinas
,
as
is
said
,
deuised
the
office
said
on
corpus
Christi
day
.
who
deuised
the
masses
and
offices
said
in
honour
of
S.
Francis
and
S.
Dominicke
and
other
late
Saints
,
the
Papists
themselues
doe
not
know
.
The
Psalter
of
our
Lady
,
as
some
thinke
,
was
deuised
by
Bonauenture
.
her
Offices
are
of
a
latter
stampe
.
all
are
meere
humane
deuises
without
any
ground
of
scripture
.
That
Priests
offer
Christ
to
his
father
for
the
sinnes
of
quicke
and
dead
,
nay
for
sicke
horses
and
pigges
,
and
whatsoeuer
necessities
else
can
be
imagined
,
is
a
deuise
of
man
,
and
no
way
to
be
iustified
by
Christs
institution
.
Christ
instituting
baptisme
said
,
baptize
:
and
not
spit
,
and
salt
,
and
grease
,
and
light
candles
.
he
said
also
to
his
Disciples
being
present
,
take
and
eate
:
and
not
gape
and
gaze
.
the
ceremonies
therefore
vsed
in
baptisme
,
and
in
the
masse
by
Papists
proceed
not
out
of
Gods
word
.
It
is
also
a
meere
humane
deuise
that
no
Priest
may
say
Masse
without
water
and
fire
,
and
is
prescribed
,
not
by
euangelicall
authority
,
but
by
the
Pope
in
the
chap.
literas
tuas
.
de
celebrat
.
missar
.
The
worship
of
the
sacrament
,
and
the
custody
thereof
in
a
pixe
dependeth
on
the
decretale
Sane
cum
olim
.
de
celebrat
.
miss.
and
was
first
brought
in
,
and
inuented
by
Honorius
the
third
.
The
practise
of
Priests
in
saying
canonicall
houres
commeth
from
no
canon
of
scripture
,
but
from
the
constitution
presbyter
.
de
celebrat
.
missar
.
In
ancient
time
the
reliques
of
martyrs
were
buried
in
the
ground
,
and
might
not
be
touched
.
but
humane
curiosity
hath
thought
it
better
now
to
dig
them
out
of
the
ground
,
and
to
place
them
in
the
altar
,
and
to
worship
them
,
and
that
without
any
instruction
or
direction
of
holy
scriptures
.
Popish
litanies
,
wherein
Papists
pray
to
Angels
&
Saints
,
and
sometime
to
those
which
are
no
Saints
,
are
diuers
from
the
formes
of
praiers
prescribed
in
scriptures
:
and
lately
brought
in
by
the
deuise
of
superstitious
Monkes
,
Friers
,
and
Masse-priests
.
Benet
,
Francis
,
Dominicke
and
other
authors
of
feined
religions
,
tooke
not
their
rules
from
the
Gospel
,
but
thought
they
could
frame
a
more
perfect
religion
then
the
Gospell
.
The
Popes
triple
crowne
,
guard
of
Suizzers
,
crossed
slipper
,
and
such
like
deuises
will
hardly
be
found
in
the
writings
of
the
Apostles
.
S.
Peter
certes
neuer
wore
any
such
crown
,
nor
had
any
such
guard
.
Where
they
praie
to
the
crosse
in
the
breuiarie
and
say
,
increase
righteousnesse
in
the
godly
,
and
grant
pardon
to
sinners
,
they
doe
it
of
their
owne
head
,
and
shall
neuer
find
any
such
praier
in
scriptures
.
Boniface
the
eight
first
ordeined
the
feast
of
the
Iubiley
,
and
Clement
the
fifth
appointed
the
feast
of
corpus
Christi
.
but
if
you
aske
their
warrant
,
they
will
shew
you
some
other
authority
,
than
from
the
Apostles
.
Sixtus
quartus
ordained
the
feast
of
our
Ladies
conception
,
and
another
Pope
of
her
assumption
:
but
both
vpon
false
grounds
,
supposing
that
she
was
conceiued
without
sin
,
and
that
her
bodie
was
taken
vp
into
heauen
.
they
maintain
the
same
also
by
lies
and
apocryphall
fables
.
Finallie
it
is
an
easie
matter
to
shew
,
that
the
formes
and
signes
of
popish
confirmation
,
extreme
vnction
,
and
other
new
made
sacraments
are
prescribed
by
Popes
and
their
adherents
,
without
warrant
of
holy
scripture
.
CHAP.
XXI
.
That
popish
religion
in
diuers
points
is
directly
contrary
to
holy
scriptures
.
NEither
is
popery
only
destitute
of
warrant
out
of
scriptures
,
but
also
directly
contrarie
in
some
points
to
holy
scriptures
.
In
the
law
Deut.
12.
we
are
expressely
forbidden
to
adde
to
the
law
of
God
,
or
to
take
from
it
.
The
Papists
offend
both
waies
.
for
to
the
lawes
of
God
they
adde
the
precepts
of
the
Romish
church
and
decretales
of
Popes
,
and
say
they
binde
the
conscience
.
they
doe
also
cut
out
the
second
commandement
concerning
the
worship
of
images
,
as
their
short
catechismes
and
primers
doe
testifie
,
and
by
false
interpretations
corrupt
Gods
law
.
In
the
first
commandement
we
are
forbidden
to
haue
other
Gods
beside
the
God
of
heauen
and
earth
.
but
the
Masse-priests
,
as
before
is
declared
,
call
the
sacrament
their
Lord
and
God
,
and
honour
the
Pope
as
a
God
on
earth
,
and
giue
diuine
honour
to
creatures
:
which
is
as
much
as
if
they
should
expresselie
command
their
followers
to
haue
other
gods
.
The
law
forbiddeth
vs
to
make
grauen
images
and
similitudes
,
to
the
intent
to
worship
them
.
the
Pope
commandeth
his
followers
to
make
them
,
and
to
worship
them
,
and
burneth
such
as
teach
contrary
.
The
Apostle
calleth
concupiscence
in
himselfe
sinne
.
the
Masse-priests
of
Trent
denie
it
to
bee
sinne
in
the
regenerate
.
Our
Sauiour
in
the
fifth
of
Iohn
commanded
his
followers
to
search
the
scriptures
.
these
followers
of
Antichrist
forbid
Christians
to
search
the
scriptures
translated
into
vulgar
tongues
without
licence
.
At
his
last
supper
after
the
blessing
he
said
,
take
and
eate
.
but
these
good
fellowes
say
,
gape
and
gaze
on
the
Priest
saying
masse
,
and
eate
not
,
but
rather
keepe
the
sacrament
in
the
pixe
.
He
said
,
doe
this
in
remembrance
of
me
.
they
doe
it
in
remembrance
of
Angels
and
Saints
,
and
obserue
not
that
forme
which
hee
prescribed
.
The
Apostles
of
Christ
did
receiue
and
eate
the
sacrament
.
the
false
Apostles
of
Antichrist
commaund
their
schollers
to
heaue
it
,
to
adore
it
,
and
to
carrie
it
about
in
procession
.
In
the
conuenticle
of
Constance
the
Popes
adherents
establish
the
communion
vnder
one
kind
,
and
where
Christ
said
,
drinke
yee
all
of
this
,
they
say
,
drinke
not
all
of
this
.
Christ
taught
his
Disciples
to
pray
to
his
father
,
and
to
say
Pater
noster
.
they
teach
their
Disciples
to
praie
to
our
Lady
,
and
to
say
,
mater
nostra
,
or
at
least
mater
miscricordie
.
God
in
the
50.
Psalme
saith
,
inuoca
me
,
call
vpon
mee
.
and
the
Apostle
1.
Tim.
2.
sheweth
,
that
there
is
but
one
onely
mediator
betwixt
God
and
man
.
they
teach
vs
to
call
vpon
Saints
,
and
say
they
are
our
intercessours
.
When
S.
Iohn
Apocalyps
.
22.
would
haue
worshipped
the
Angell
,
he
said
to
him
,
see
thou
doe
it
not
.
these
say
,
see
thou
doe
it
.
The
Apostle
1.
Cor.
14.
commandeth
him
that
speaketh
in
a
strange
tongue
,
or
that
is
not
vnderstood
to
keepe
silence
in
the
Church
.
he
addeth
,
that
praiers
in
a
strange
tongue
,
or
without
vnderstanning
are
without
fruit
.
but
the
Romanists
contrarie
do
enioine
their
Priests
to
reade
scriptures
,
and
to
say
seruice
in
Latine
,
which
of
the
vulgar
sort
is
not
vnderstood
.
Coster
in
his
Enchir
c.
de
precibus
latinè
recitandis
saith
,
that
he
that
praieth
in
Lattin
,
albeit
he
vnderstand
not
what
he
praieth
,
receiueth
fruit
by
his
praier
.
hune
tertium
fructum
(
orationis
)
non
minus
percipit
,
saith
hee
,
qui
non
intellecta
àse
lingua
precatur
,
quàm
qui
verborum
intelligentiam
assequitur
.
S.
Paul
2.
Tim.
3.
teacheth
vs
,
that
scriptures
are
able
to
make
the
man
of
God
perfect
.
Bellarmine
lib.
4.
de
verbo
Dei
,
saith
,
they
are
imperfect
,
and
insufficient
without
traditions
.
The
Apostle
Hebr.
1.
saith
God
spake
by
the
Prophets
.
and
this
is
to
be
vnderstood
,
when
the
holy
Prophets
deliuered
scriptures
to
Gods
people
.
Staple
ton
de
author
.
eccles.
in
diuers
places
denieth
,
that
God
speaketh
in
scriptures
.
and
his
meaning
is
,
that
he
speaketh
in
the
Pope
.
Both
Prophets
and
Apostles
teach
,
that
the
iust
shall
liue
by
faith
.
but
the
Masse-priests
say
faith
of
it selfe
is
dead
,
and
that
the
life
and
forme
thereof
is
charity
.
The
Scripture
saith
,
it
is
better
to
marrie
than
to
burne
.
the
Papists
teach
that
it
is
better
to
burne
with
lust
then
to
marrie
after
the
vow
made
of
single
life
.
The
Apostle
1.
Tim.
3.
will
haue
a
bishop
chosen
,
that
is
the
hush
and
of
one
wise
.
and
Hebr.
13.
saith
,
that
mariage
is
honourable
among
all
.
the
Papists
admit
no
maried
men
liuing
with
their
wiues
to
be
bishops
,
and
count
marriage
in
Priests
pollution
.
The
Apostle
saith
,
the
law
is
the
ministration
of
death
,
and
that
by
the
workes
of
the
law
no
flesh
is
iustified
.
the
Masse-priests
teach
their
followers
,
to
seeke
for
life
in
the
law
,
and
by
the
workes
thereof
say
,
that
all
the
faithfull
are
to
bee
iustified
.
Finally
,
poperie
in
effect
is
nothing
else
but
a
contradiction
in
most
things
to
the
words
of
holy
scripture
.
CHAP.
XXII
.
That
the
founders
and
defenders
of
popery
doe
most
wickedly
abuse
holy
scriptures
.
ALl
which
notwithstanding
,
the
Papists
for
proofe
of
their
false
doctrines
doe
alleadge
scriptures
;
but
yet
so
,
as
any
man
may
see
,
if
hee
be
not
wilfully
blind
,
that
they
wickedly
abuse
scriptures
,
and
wrest
them
contrarie
to
their
true
sense
and
meaning
.
Auentinus
lib.
7.
annal.
Boior
.
speaking
of
Gregory
the
seuenth
,
saith
,
he
forced
the
scriptures
to
serue
his
purpose
by
false
interpretations
.
diuinas
scripturas
falsò
interpretando
s●●e
causae
seruire
coegit
.
and
Aeneas
Syluius
lib.
1.
de
gest
.
concil
.
Basil
.
speaking
of
other
Popes
saith
,
they
expound
the
words
of
Christ
,
not
as
the
meaning
of
the
holy
ghost
requireth
,
but
according
to
their
owne
humor
.
verba
Christi
,
non
prout
sensus
sancti
spiritus
exposcit
,
sed
suopte
ingenio
interpretantur
.
so
in
times
past
false
teachers
,
as
S.
Peter
testifieth
,
2.
Pet.
3.
peruerted
scriptures
to
their
owne
destruction
.
and
I
would
to
God
,
that
it
were
to
their
owne
destruction
only
.
but
helas
!
such
seducers
destroy
both
themselues
and
their
credulous
followers
.
Innocentius
3.
c.
solitae
.
de
maior
.
&
obed.
expoundeth
these
words
Hieremy
1.
behold
I
haue
placed
thee
ouer
nations
and
kingdoms
:
of
the
Pope
,
as
if
the
holy
Ghost
had
appointed
him
ouer
Nations
and
kingdomes
,
and
made
him
superior
to
the
emperor
;
whereas
he
seemeth
rather
to
be
appointed
by
the
diuell
then
the
holy
Ghost
.
Likewise
these
words
Genes.
1.
God
made
two
great
lights
in
the
firmament
of
heauen
,
the
greater
to
rule
the
day
,
the
lesser
to
rule
the
night
:
he
supposeth
to
be
meant
of
the
Pope
and
Emperor
,
as
if
the
Pope
were
the
great
light
ruling
by
day
,
and
the
Emperor
the
lesse
light
ruling
by
night
.
In
the
chapter
nouit
de
iudicijs
.
he
doth
vnderstand
these
words
Deut.
1.
thou
shalt
iudge
the
great
,
as
the
small
;
neither
shalt
thou
accept
any
mans
person
:
of
the
Pope
,
and
of
kings
,
as
if
by
the
law
of
God
the
Pope
were
made
iudge
of
kings
,
and
were
as
well
to
ouerrule
them
,
as
the
most
contemptible
Masse-priest
of
his
owne
rascall
retinue
.
Againe
where
we
read
1.
cor.
5
:
that
the
seruant
standeth
or
falleth
to
his
owne
master
,
he
concludeth
in
the
chapt
.
nimis
.
de
iureiurando
,
that
lay-men
are
not
to
compell
clerkes
to
take
oathes
before
them
,
as
if
all
clerkes
were
the
Popes
slaues
,
and
to
fall
downe
before
him
,
and
to
serue
him
.
Clement
the
fift
.
c.
si
dominum
.
de
reliq.
&
venerat
.
sanct.
out
of
these
words
,
praise
God
in
his
Saints
,
concludeth
,
that
we
are
to
keepe
the
feast
of
Corpus
Christi
day
.
Boniface
the
8.
extr.
de
maior
.
&
obed.
c.
vnam
sanctam
.
concludeth
,
that
the
Pope
is
aboue
all
men
,
because
we
read
Genes.
1.
that
in
the
beginning
,
and
not
in
the
beginnings
,
God
made
heauen
and
earth
.
as
if
the
Pope
were
the
beginning
mentioned
in
that
place
.
Likewise
of
these
words
1.
Cor.
2.
the
spirituall
man
iudgeth
all
,
and
is
iudged
of
none
:
he
concludeth
very
wisely
,
that
the
Pope
is
iudge
of
all
men
,
and
not
to
be
iudged
of
any
.
Againe
where
we
read
in
the
Gospell
,
behold
heere
are
two
swords
:
he
presumeth
the
meaning
of
those
words
to
be
,
that
the
Pope
hath
two
swords
.
he
doth
also
in
the
same
place
abuse
the
words
of
God
Hierem.
1.
ecce
constitut
te
hodie
super
gentes
&
regna
,
in
the
same
manner
that
Innocentius
did
,
as
is
shewed
before
.
In
the
chapt
.
per
venerabilem
.
qui
filij
sunt
legitimi
.
Innocentius
concludeth
that
Deuteronomy
is
to
be
obserued
of
Christans
,
because
Deuteronomium
importeth
as
much
,
as
the
second
law
.
By
the
place
which
the
Lord
hath
chosen
,
spoken
of
Deut.
17.
he
vnderstandeth
the
Popes
see
.
locus
quem
elegit
dominus
Apostolicasedes
esse
cognoscitur
,
saith
he
.
By
the
priests
of
the
stocke
of
Leui
he
vnderstandeth
the
Cardinals
.
his
words
are
these
,
sunt
sacerdotes
leuitic●
generis
fratres
nostri
.
Vocaberis
Cephas
,
id
est
,
caput
.
thou
shalt
be
called
Cephas
,
that
is
,
a
head
,
saith
Anacletus
in
a
certaine
decretale
epistle
.
and
c.
sacrosancta
,
dist.
22.
Suscitabo
super
eos
pastorem
vnum
,
saith
God
by
his
prophet
Ezech.
c.
34.
that
is
,
I
will
set
ouer
them
a
shepherd
.
and
he
prophecieth
of
Christ
.
but
Turrecremata
lib.
2.
sum
.
c.
2.
applieth
these
words
to
the
Pope
.
The
priest
sprinkling
himselfe
and
the
altar
with
holy
water
,
as
is
conteined
in
the
missale
in
the
consecration
of
holy
water
,
saith
,
thou
shalt
sprinkle
me
o
Lord
with
hysope
,
and
I
shall
be
cleane
,
as
if
the
Prophet
had
prophesied
of
holie
water
.
When
a
church
is
consecrated
the
Bishop
without
saith
,
attollite
principes
portas
vestras
,
and
then
answereth
a
certein
quidamet
fellow
within
,
quis
est
ille
rex
gloriae
?
and
then
out
steppeth
a
fellow
with
a
mitre
,
and
saith
,
I
am
the
king
of
glory
.
thus
doe
they
play
with
the
words
of
holy
scripture
,
and
blasphemously
applie
the
words
spoken
of
Christ
to
a
mumming
Masse-priest
.
Alexander
the
third
,
treading
vpon
the
Emperours
necke
vttered
these
words
of
the
91.
Psalme
to
his
disgrace
,
thou
shalt
walke
vpon
the
Lion
and
Aspe
:
and
Boniface
the
eigth
,
for
these
words
,
remember
man
that
thou
art
dust
,
said
to
the
bishop
of
Genua
,
remember
man
thou
art
Gibelline
,
and
with
them
thou
shalt
be
beaten
to
dust
.
The
canonists
in
the
chapter
translato
.
c.
de
constitutionibus
,
beleeue
,
that
the
Pope
hath
power
to
make
lawes
,
because
the
Apòstle
saith
translato
sacerdotio
,
necesse
est
vt
legis
translatio
fiat
.
but
in
these
words
the
Apostle
speaketh
not
of
the
Pope
,
but
of
Christ
and
his
priesthood
.
Turrecremata
lib.
1.
sum
.
c.
90.
finding
these
words
2.
King
.
7.
I
will
establish
the
seate
of
his
kingdome
for
euer
:
imagineth
,
that
this
prophecy
sheweth
,
how
the
Popes
kingdome
shall
endure
for
euer
.
and
lib.
2.
sum
.
c.
80.
by
the
faithfull
seruant
set
ouer
the
whole
family
,
Luke
22.
hee
vnderstandeth
the
Pope
,
which
as
hee
saith
,
is
set
ouer
the
whole
Church
.
and
lib.
1.
c.
8.
expounding
these
words
Apocalyps
.
4.
sedes
posita
est
in
coelo
,
&
supra
sedem
sedens
,
&
in
circuitu
eius
sedil
〈◊〉
24.
&
super
thronos
24.
seniores
.
by
the
seat
he
vnderstandeth
the
Popes
see
,
and
by
heauen
the
church
of
Rome
,
and
by
him
that
sate
vpon
the
seat
,
the
Pope
;
and
by
the
24.
elders
,
the
Cardinals
.
Isay
40.
we
reade
quis
appendit
tribus
digitis
molem
terrae
:
and
by
these
words
Hosites
confess
.
Petricou
.
c.
10.
supposeth
to
bee
meant
,
that
the
signe
of
the
crosse
is
to
bee
made
with
three
singers
.
Bellarmine
in
his
preface
vnto
his
booke
de
Pontif.
Rom.
doth
wrest
the
words
of
scripture
spoken
of
Christ
the
corner
stone
laid
in
the
foundation
of
the
Church
,
and
draweth
them
most
impudently
to
the
Pope
.
These
words
of
the
Prophet
,
adducentur
regi
virgines
post
eam
,
which
are
meant
of
the
church
,
the
synagogue
of
Rome
in
their
missal
vpon
the
feast
of
S.
Catherine
wrest
so
,
as
if
they
had
beene
meant
of
her
.
On
the
feast
of
Clement
,
in
their
missall
they
apply
these
words
,
thou
art
a
Priest
for
euer
according
to
the
order
of
Melchisedech
,
to
Clement
.
On
the
feast
of
Cecilia
likewise
in
the
missall
these
words
,
audi
filia
&
vide
,
&
inclina
aurem
tuam
&c.
which
are
spoken
of
the
church
,
they
applie
to
Cecilia
.
These
words
,
ego
ex
ore
altissims
prodiui
,
primogenita
ante
omnem
creatur●●●
,
they
applie
in
their
breuiaries
to
the
Virgin
Mary
,
as
if
she
were
the
first
borne
before
all
creatures
.
Thus
it
were
an
easie
matter
to
bring
infinite
examples
out
of
the
bookes
of
our
aduersaries
,
and
to
make
it
apparent
,
that
they
make
no
conscience
of
wresting
scriptures
.
but
these
are
sufficient
for
this
first
taste
.
CHAP.
XXIII
.
That
the
Pope
and
the
principall
proctours
of
his
cause
are
great
forgers
and
falsifiers
of
fathers
,
profane
writers
,
and
of
publicke
records
.
SEing
then
they
make
so
little
scruple
to
wrest
the
words
of
holy
scriptures
,
wee
may
not
thinke
,
that
our
aduersaries
will
be
scrupulous
in
falsifying
either
publicke
records
,
or
the
writings
of
the
fathers
and
other
authors
.
for
first
wee
find
diuers
counterfet
writings
auouched
by
them
,
which
were
neuer
written
by
those
,
who
are
pretended
to
be
the
authours
.
vnder
the
names
of
the
Apostles
they
haue
set
forth
canons
,
which
conteine
diuers
errors
.
in
the
46.
canon
they
condemne
the
baptisme
of
heretickes
.
in
the
84.
canon
Ezdras
and
Nehemias
is
omitted
,
and
Clements
epistles
put
among
canonicall
scriptures
.
Leo
c.
Clementis
.
dist.
16.
and
Isidore
c.
canones
.
in
the
same
distinction
,
and
Gelasius
.
c.
sancta
Romana
.
dist.
15.
doe
reckon
them
among
apocryphall
writings
;
which
they
would
not
doe
,
vnlesse
they
were
counterfet
.
2.
They
haue
also
falsified
the
acts
of
councels
.
of
the
acts
of
the
councell
of
Sinuessa
,
Peter
Crabbe
setteth
out
3.
copies
neuer
a
one
agreeing
with
the
other
.
the
stile
is
so
simple
,
that
it
can
no
way
agree
with
the
forme
of
speech
of
those
times
.
the
like
falsitie
is
committed
in
the
acts
of
the
councell
of
Rome
supposed
to
bee
assembled
vnder
Syluester
.
Russine
reporteth
onely
20.
canons
made
in
the
councell
of
Nice
,
and
Stephen
bishop
of
Rome
c.
viginti
.
dist.
16.
confirmeth
his
saying
.
but
Gratian
vnder
colour
of
the
authority
of
Athanasius
saith
there
are
70.
as
appeareth
by
the
chap.
septuagint
.
dist.
16.
now
one
Alphonsus
of
Pisa
a
Iebusite
,
hath
published
80.
canons
of
that
councell
translates
,
as
he
saith
,
out
of
Arabicke
.
In
the
sixth
councel
of
Carthage
,
Sozimus
bishop
of
Rome
was
conuicted
manifestly
to
haue
falsified
a
canon
of
the
Nicene
councell
concerning
appeales
to
the
bishop
of
Rome
.
Paschasius
one
of
the
Popes
agents
in
the
16.
action
of
the
Councell
of
Chalcedon
thrust
in
a
peece
of
counterfeit
stuffe
into
a
canon
of
the
councell
of
Nice
,
as
if
that
councell
had
said
,
that
the
church
of
Rome
had
alwaies
the
primacie
.
this
he
did
,
or
at
the
least
some
vnder
his
name
,
as
appeareth
in
the
acts
of
that
councell
.
Likewise
Bellarmine
lib.
2.
de
Pontif.
Rom.
foisteth
in
the
same
words
into
the
sixt
canon
of
the
Nicene
councell
.
but
he
may
be
conuinced
of
falsitie
by
the
testimony
of
all
ancient
copies
,
and
of
Russine
,
and
all
that
record
the
canons
of
Nice
in
their
histories
.
Pius
the
fist
in
certaine
letters
of
his
to
the
emperor
Maximilian
recorded
in
his
life
written
by
Hierome
Catena
,
alledgeth
a
false
canon
of
the
councell
of
Nice
,
to
prooue
,
that
the
Pope
is
gouernor
of
all
Christian
Princes
.
Bellarmine
lib.
1.
de
cult.
sanct.
c.
19.
doth
falsifie
the
7.
canon
of
the
sixth
synod
to
prooue
the
inuocation
of
saintes
.
and
this
falsification
is
also
committed
by
those
,
that
haue
lately
published
the
actes
of
councels
.
but
they
may
bee
conuinced
by
the
originall
copies
in
Greeke
,
and
by
all
ancient
editions
of
that
councell
in
Latin
.
In
the
35.
canon
of
the
councell
of
Laodisea
,
Surius
and
Carrauza
in
their
editions
of
the
decrees
and
acts
of
councels
for
angelos
write
angulos
,
least
it
should
appeare
,
that
the
worship
of
angels
is
condemned
by
that
councel
as
idolatrous
.
but
this
grosse
falshood
is
discouered
by
Theodoret
in
Coloss.
2.
and
Chrysostomes
homilies
vpon
the
same
epistle
,
and
confessed
by
Bellarmine
lib.
1.
de
cultu
sanct.
c.
20.
In
the
chapter
renouantes
.
dist.
22.
the
36.
canon
of
the
6.
synod
is
notoriously
falsified
.
for
there
it
is
ordred
that
the
church
of
Constantinople
shall
not
be
magnified
as
Rome
,
directly
contrary
to
the
sixth
synodes
meaning
,
and
contrary
to
the
actes
of
the
councel
of
Constantinople
and
Chalcedon
.
Gratian
hath
corrupted
the
22.
canon
of
the
councell
of
Mileuis
,
adding
these
wordes
,
nisi
forte
sedem
Romanam
appellauerit
,
whereas
expresly
that
councel
forbad
priests
and
deacons
to
appeale
beyond
the
seas
.
this
appeareth
by
the
chap.
placuit
.
2.
q.
6.
The
donation
of
Constantine
is
confessed
to
be
counterfet
by
Cusanus
,
Valla
,
and
diuers
papists
;
yet
still
mainteined
by
Gregory
the
13.
in
his
new
correction
and
edition
of
the
canon
law
.
The
constitution
also
of
Ludouicus
dist.
63.
c.
ego
Ludouicus
,
is
manifestly
forged
,
as
may
appeare
by
the
contradiction
of
the
copies
of
Gratian
,
and
Volaterran
Geograph
.
l.
3.
and
for
that
it
contradicteth
the
histories
of
those
times
.
The
Popes
agents
haue
also
counterfeited
two
epistles
vnder
the
name
of
Iustinian
and
Iohn
bishop
of
Rome
,
and
thrust
them
into
the
code
C.
de
sum
.
trin.
&
fid.
cath.
l.
inter
claras
.
Alciat
.
parerg.
lib.
5.
c.
23.
testifieth
,
they
are
not
found
in
ancient
copies
.
and
the
contradictions
and
notorious
falsities
declare
them
to
haue
beene
deuised
of
purpose
for
the
aduancement
of
the
church
of
Rome
.
Alexander
the
3.
vpon
colour
of
some
counterfet
grants
,
doth
in
his
registre
affirme
,
that
the
kingdome
of
England
from
the
first
time
the
same
was
conuerted
to
Christianitie
,
was
vnder
the
defence
and
subiection
of
the
prince
of
the
Apostles
.
and
that
which
belonged
to
him
the
Popes
do
now
challenge
as
their
owne
proper
right
.
Boniface
the
9.
as
Theodoric
à
Niem
lib.
2.
de
schism
.
c.
6.
doth
testifie
,
would
antedate
any
grant
of
his
for
money
.
vendidit
prioritates
datarum
plus
offerentibus
:
which
is
a
notorious
tricke
of
falshood
.
Bellarmine
lib.
3.
de
bonis
operib.
in
part
.
c.
11.
doth
confesse
,
that
the
epistle
of
Clement
to
Iames
is
counterfet
,
and
did
he
not
confesse
it
,
yet
may
the
same
be
prooued
by
most
euident
arguments
.
The
decretall
epistles
set
out
vnder
the
names
of
ancient
bishops
of
Rome
before
Syluester
are
most
shamefully
forged
.
the
stile
,
and
repugnancie
,
which
they
carie
with
the
state
of
things
in
those
times
doe
plainly
conuince
them
to
be
such
.
Contius
also
in
his
annotations
in
c.
septuagint
.
dist.
16.
doth
confesse
it
,
and
saith
he
hath
prooued
it
.
Bellarmine
lib.
de
monach.
c.
40.
acknowledgeth
,
that
the
epistle
of
Anicetus
concerning
shauing
of
crownes
,
is
not
vndoubtedly
authenticall
.
he
might
as
well
haue
said
,
plainly
forged
.
Melchiades
12.
q.
1.
c.
futuram
.
telleth
how
Constantine
was
Christened
,
and
gaue
his
seate
and
other
great
possessions
to
the
church
of
Rome
.
yet
it
cannot
be
denied
,
but
that
Melchiades
was
dead
before
the
time
of
Constantines
Christening
.
Vnder
the
name
of
Clement
they
haue
published
certeine
constitutions
,
which
they
call
Apostolicall
.
yet
Gelasius
doth
account
them
apocryphal
.
vnder
his
name
also
passe
certeine
counterfet
recognitions
.
The
bookes
of
Tertullian
and
Origen
are
often
cited
.
yet
doth
Gelasius
note
them
as
corrupted
.
the
commentaries
vpon
Iob
set
out
vnder
the
name
of
Origan
were
written
by
an
Arian
heretike
.
Diuers
treatises
set
out
vnder
the
names
of
Abdias
,
Prochorus
,
Martialis
,
Africanus
,
Egesippus
,
Amphilochius
,
and
other
ancient
fathers
,
were
neuer
written
by
the
authors
,
whose
names
they
beare
.
yet
are
they
commonly
alledged
by
our
aduersaries
.
Vnder
the
names
of
Cyprian
,
Hierome
,
Ambrose
,
Chrysostome
,
Basill
,
Nazianzen
,
Augustine
,
and
other
fathers
,
the
Papists
haue
published
diuers
commentaries
,
treatises
,
sermons
,
epistles
,
praiers
,
and
fragments
most
vnworthy
their
piety
,
and
learning
.
Bellarmine
de
bonis
operib.
in
partie
.
lib.
2.
c.
15.
confesseth
that
the
sermons
d●
tempore
,
that
goe
vnder
S.
Augustines
name
were
collected
by
a
later
author
.
the
sermons
ad
Eromitas
,
are
taxed
by
Paulus
Langius
in
Chronico
Citizensi
,
and
by
Hilgerius
.
his
Manuall
sauoreth
of
Pelagianisme
.
his
meditations
in
some
editions
are
ascribed
to
Anselmus
.
Bellarmine
lib.
2.
de
missa
c.
16.
reiecteth
certaine
epistles
,
that
goe
vnder
the
name
of
Hierome
and
Damasus
,
as
foolish
.
and
certes
very
foolish
he
must
needes
be
,
that
alloweth
all
the
bookes
,
set
out
vnder
the
names
of
these
fathers
,
as
authenticall
.
In
their
expurgatory
indexes
they
put
out
,
and
put
in
what
they
please
in
the
bookes
of
diuers
authors
.
Sixtus
Senensis
in
epist.
ad
Pium
5.
ante
biblioth.
sanct
.
saith
,
he
caused
the
writings
of
fathers
to
be
purged
.
Bertram
is
shamefully
mangled
,
and
visibiliter
changed
into
inuisibiliter
.
Posseuin
in
his
booke
entitled
selecta
bibliotheca
,
sheweth
how
Hermes
,
Melito
,
Cabasilas
,
Anastasius
and
other
authors
are
to
bee
corrupted
.
for
so
we
must
say
rather
then
corrected
.
The
writings
of
the
fathers
they
alledge
most
falsely
.
Bellarm.
lib.
1.
de
sanct.
beat
.
c.
13.
corrupteth
a
place
out
of
Eusebius
de
praeparat
.
euangel.
lib.
13.
and
another
out
of
Eusebius
de
praeparat
.
euangel.
lib.
13.
and
another
out
of
Euscbius
his
history
lib.
4.
c.
14.
and
infinit
places
out
of
Origen
,
Tertullian
,
Hilary
,
Hierome
,
Augustine
,
Chrysostome
,
and
other
fathers
,
as
I
haue
particularly
declared
in
my
answers
to
his
most
corrupt
allegations
.
Adrian
the
Pope
in
his
epistle
alledged
in
the
2.
synode
of
Nice
citeth
these
words
as
out
of
Basil
.
deiparam
virginem
,
sanctos
Prophetas
,
Apostolos
&
martyres
suscipio
,
qui
pro
me
apud
deum
supplicant
&c.
which
words
are
no
where
found
in
Basil
.
Nay
the
terme
of
Deipara
was
first
by
act
of
the
Ephesine
Councell
deuised
to
meet
with
the
heresie
of
Nestorius
,
which
was
celebrated
long
after
Basils
time
.
To
prooue
that
the
Popes
decretale
epistles
are
to
bee
reckoned
among
canonicall
scriptures
,
Gratian
c.
in
canonicis
.
dist.
19.
doth
falsifie
S.
Augustine
.
In
our
country
the
Papists
haue
falsified
a
statute
anno
2.
Henrici
4.
c.
15.
by
adding
these
words
,
ac
etiam
communitates
dictiregni
,
thereby
to
authorise
their
cruell
burning
of
Christians
,
as
by
statute
,
whereas
in
the
originall
rolle
no
such
words
are
to
be
found
.
so
it
appeareth
,
that
all
the
cruell
executions
of
Christians
in
Quene
Maries
time
were
contrary
to
law
.
he
that
looketh
into
the
originall
record
in
the
tower
shall
find
this
most
true
.
We
may
therefore
say
of
our
aduersaries
that
,
which
Hierome
in
symbolum
Russini
saith
of
men
of
their
quality
.
peruersi
homines
ad
assertionem
dogmatum
suorum
sub
virorum
sanctorum
nomine
interseruerunt
ea
,
quae
illi
nunquam
scripserunt
:
nonnulli
Hiberas
naenias
libris
authenticis
praeferunt
.
peruerse
men
for
proofe
of
their
opinions
,
haue
interlaced
,
vnder
the
names
of
holy
men
,
things
which
they
neuer
wrote
.
and
some
preferre
idle
fables
before
authenticall
bookes
.
May
we
thinke
them
then
honest
men
,
which
practise
such
falsitie
?
CHAP.
XXIIII
.
That
Popery
standeth
much
vpon
heathenish
obseruances
and
customes
.
CHristian
religion
intendeth
the
ouerthrow
of
heathenish
impietie
and
idolatry
.
Yet
such
is
the
craft
of
Satan
,
that
by
the
ministery
of
the
Pope
he
hath
established
many
heathenish
customes
vnder
colour
of
Christian
religion
.
for
first
as
the
lawes
of
heathen
nations
were
partly
written
,
and
partly
vnwritten
,
so
our
aduersaries
haue
one
word
of
God
written
,
and
another
vnwritten
,
&
as
we
reade
sess.
4.
concil
.
Trid.
do
esteeme
both
with
equall
affection
.
but
the
Apostle
teacheth
vs
,
that
the
scriptures
are
able
,
to
make
vs
wise
vnto
saluation
,
and
Ireney
lib.
3.
c.
1.
saith
the
scriptures
are
the
pillar
and
foundation
of
our
faith
,
neque
hominis
consuetudinem
sequi
oportet
,
sed
Dei
veritatem
,
saith
Cyprian
lib.
2.
epist.
3.
that
is
,
we
are
not
to
follow
mens
customes
,
but
Gods
truth
.
our
church
saith
Saluianus
lib.
5.
de
prouident
.
des
,
is
more
happilie
founded
vpon
the
scriptures
only
.
videtur
nostrae
ecclesia
ex
vna
seripturafeliciùs
instituta
.
Secondly
the
schoolemen
build
their
opinions
as
well
vpon
Aristotle
and
other
Philosophers
,
and
their
authority
,
as
vpon
the
Prophets
and
Apostles
.
Bernard
of
Luzemburg
in
catal
.
haeret
.
sheweth
how
the
doctors
of
Colein
defined
,
that
Aristotle
was
the
forerunner
of
Christ
in
naturalibus
,
as
Iohn
Baptist
was
his
forerunner
in
diuinis
.
writing
vpon
the
first
booke
of
Lombards
sentences
dist.
3.
they
seeke
out
the
distinction
of
the
3.
persons
in
the
Trinitie
by
similitudes
drawen
out
of
Philosophy
.
by
the
same
also
they
hope
to
finde
out
the
eternall
generation
of
the
sonne
of
God
,
albeit
the
Prophet
doe
declare
it
to
be
menarrable
.
and
the
like
they
attempt
in
disputing
of
the
proceeding
of
the
holie
Ghost
.
Gratian
in
the
chap.
decretis
.
dist.
21.
talking
of
diuers
orders
and
degrees
in
the
Romish
hierarchy
,
confesseth
that
this
difference
was
diduced
from
the
gentiles
.
horum
discretio
,
saith
he
,
a
gentilibus
maximè
introducta
est
,
qui
suos
flamines
,
alios
simpliciter
flamines
,
alios
archislamines
,
alios
protoslamines
appellabant
.
Gregorie
the
first
writing
to
Mellitus
,
as
we
may
read
in
Bede
lib.
1.
hist.
Angl.
c.
30.
permitted
the
English
to
build
boothes
in
the
day
of
the
dedication
of
their
churches
,
and
to
kill
oxen
for
the
praise
of
God
:
which
were
customes
of
pagans
seruing
idoles
.
Boniface
the
4.
consecrated
the
Church
called
Pantheon
,
wherein
Cybele
,
and
all
heathen
Gods
were
worshipped
,
to
our
Lady
and
all
Saints
,
as
is
testified
by
Platina
,
Iohn
di
Pineda
and
others
.
this
sheweth
that
the
worship
of
Saints
is
succeded
in
liew
of
the
worship
of
Idols
and
heathen
Gods
.
Baruch
c.
6.
speaking
of
the
Priests
of
the
gentiles
,
saith
,
they
haue
their
heads
and
beards
shauen
.
from
them
therefore
came
the
Popish
shauing
of
their
Prìests
heads
and
beards
.
From
them
also
the
Papists
borow
the
scourging
themselues
before
the
crosse
and
other
images
.
for
before
their
idoles
the
Priests
of
Baal
did
lance
themselues
.
the
Priests
of
Cybele
did
also
whip
themselues
as
,
Apuleius
testifieth
.
The
gentiles
did
keepe
secret
the
mysteries
of
their
religion
.
so
doe
the
Papists
likewise
,
vttering
the
canon
of
the
Masse
in
a
low
voice
,
lest
the
people
should
heare
it
,
and
reading
the
scriptures
in
vnknowen
and
strange
languages
.
and
they
yeelde
this
reason
,
lest
holie
things
should
bee
cast
to
dogges
.
The
best
ground
,
that
Bellarmine
laieth
for
proofe
of
the
Popes
monarchy
is
,
for
that
the
gentiles
thought
that
forme
of
gouernement
best
.
but
God
in
disposing
of
matters
of
ecclesiasticall
gouernment
boroweth
no
precedents
from
the
gentiles
.
Thomas
Aquinas
p.
3.
q.
59.
art.
1.
by
a
Philosophicall
argument
drawen
from
the
similitude
betweene
our
sprituall
and
corporall
life
,
proueth
the
number
of
his
seuen
sacramentes
.
By
Philosophy
also
the
Popes
agents
proue
,
that
one
body
may
be
in
many
places
at
once
,
and
yet
fill
no
place
.
out
of
holy
scripture
certes
they
are
not
able
to
deriue
anie
proofe
for
it
.
The
worship
of
Saints
is
a
meere
tricke
of
Gentilisme
.
for
as
the
Gentiles
had
one
principall
god
,
and
diuers
demie
and
inferior
gods
,
so
haue
the
Papists
.
Ambrose
in
chap.
1.
ad
Rom.
saith
the
gentiles
vsed
the
mediation
of
others
to
God
,
as
men
vse
to
come
to
princes
by
tribunes
and
hushiers
.
so
likewise
doe
the
papists
.
they
gaue
the
honor
of
God
to
creatures
,
honorem
nominis
Dei
deferunt
creaturae
.
so
likewise
doe
Papists
.
Likewise
the
worship
of
images
is
a
meere
inuention
of
Pagans
.
in
the
book
of
Wisdome
c.
14.
they
are
called
idoles
of
the
nations
.
this
is
plainly
declared
by
Athanasius
in
his
treatise
against
idolatry
,
and
Cyprian
de
idolorum
vanitate
.
Ambrose
in
Psal.
118.
ser.
10.
saith
,
gentiles
did
worship
wood
,
because
they
thought
it
to
be
the
image
of
God
.
gentes
lignum
adorant
,
quia
dei
imaginem
putant
.
so
likewise
Papists
worship
images
,
not
because
of
the
matter
,
but
because
they
represent
the
image
of
God
.
and
in
his
commentaries
vpon
the
first
chapter
to
the
Romanes
,
he
saith
the
gentiles
changed
the
glory
of
God
into
the
likenesse
of
men
,
so
that
the
forme
of
a
corruptible
man
is
by
them
called
God
.
and
so
likewise
Papists
call
the
image
of
God
,
God
;
and
the
image
of
Christ
,
Christ
;
and
change
the
glory
of
the
incorruptible
God
into
the
likenesse
of
man
.
At
Rome
the
temple
of
Romulus
and
Remus
is
now
turned
into
the
church
of
S.
Cosmas
and
Damianus
.
The
temple
of
Faunus
into
the
church
of
S.
Stephen
,
and
at
Loreto
the
church
of
Iuno
Cupra
into
the
chappell
of
our
Lady
of
Loreto
.
Gregory
in
his
dialogues
lib.
2.
c.
8.
sheweth
,
that
Benet
in
stead
of
Apollo
substituted
S.
Martin
in
the
castle
of
Cassinum
,
and
that
he
erected
an
altar
to
S.
Iohn
in
the
place
,
where
an
altar
stood
dedicated
to
Apollo
.
nay
so
litle
difference
there
is
betweene
paganisme
and
popery
,
that
the
image
of
Inpiter
in
brasse
doth
now
serue
in
S.
Peters
church
at
Rome
for
the
image
of
S.
Peter
,
as
euery
one
may
see
,
and
their
antiquaries
dissemble
not
.
The
Gentiles
did
deifie
their
Emperours
and
benefactors
,
and
erect
temples
&
altars
in
their
honour
.
And
what
doe
Papists
?
doe
not
they
canonize
their
Popes
,
and
do
not
Popes
canonize
Saints
?
and
do
they
not
erect
temples
and
altars
to
Saints
?
they
will
not
deny
it
.
but
S.
Augustine
lib.
22.
de
ciuit
.
Dei
.
c.
10.
sheweth
,
that
Christians
built
no
temples
nor
altars
to
martyrs
,
as
gods
.
nos
,
saith
he
,
martyribus
nostris
non
templa
sicut
dys
,
sed
memorias
sicut
hominibus
&c.
fabricamus
.
nec
ibi
erigimus
altaria
.
Heathen
nations
,
as
Tertullian
sheweth
vs
,
did
so
dispose
of
God
,
that
they
assigned
the
chiefe
Empire
to
one
,
and
distributed
his
offices
and
duties
to
many
.
diuinitatem
sic
disponebant
,
vs
imperium
summ●●
dominationis
penes
vnum
,
offieia
eius
penes
multos
esse
vellent
.
so
the
Papists
acknowledging
one
God
in
termes
,
doe
assigne
the
parts
of
his
gouernment
to
manie
Saints
,
making
our
Lady
chiefe
of
all
,
as
may
appeare
by
their
practise
,
and
by
the
expresse
words
of
Horatius
Tursellinus
before
rehearsed
.
to
S.
George
they
assigne
the
charge
for
the
warres
,
to
S.
Antony
the
custody
of
swine
,
to
S.
Apollonia
the
cure
of
the
toothach
,
to
S.
Roch
and
S.
Sebastian
the
remedy
against
the
plague
,
to
S.
Fiacre
the
healing
of
quartan
agues
,
to
S.
Margaret
the
charge
of
women
in
trauell
of
childbirth
,
to
S.
Lewes
the
gouernment
of
horses
.
Eusebius
hist.
eccles.
lib.
7.
c.
17.
sheweth
,
that
ancient
Christians
,
after
the
custome
of
the
Gentiles
,
kept
the
images
of
those
with
them
,
of
whom
they
had
receiued
benefites
.
In
the
Masse
also
diuers
trickes
are
borrowed
from
the
Gentiles
.
they
did
offer
for
the
dead
,
and
so
likewise
do
the
Papists
.
Polydore
lib.
6.
de
inuentorib
.
c.
9.
proueth
the
yearely
sacrifice
for
the
dead
out
of
Macrobius
and
Cato
.
and
c.
10.
the
9.
daies
sacrifice
out
of
Horace
.
fichat
sacrificium
pro
mortuis
,
saith
he
,
nono
die
.
from
thence
also
he
fetcheth
mourning
and
mourning
blackes
.
The
vse
of
burning
incense
,
saith
Polydore
lib.
5.
de
inuentorib
.
c.
10.
came
from
the
heathen
.
apud
nos
Leo
tertius
idem
fiers
sanxit
,
saith
he
,
quod
etiam
ab
Ethnicis
seruabatur
.
then
he
bringeth
Virgiles
testimony
for
burning
incense
.
From
the
heathen
the
Priests
also
take
their
washing
of
hands
at
Masse
.
ab
Ethnicis
sumptum
est
,
saith
Polydore
,
apud
quos
sacrificantes
primùm
omnium
n●
uius
lausabant
.
Likewise
of
them
they
borrow
their
skippings
and
turnings
.
for
as
Apuleius
saith
,
the
Priests
turned
about
,
sprinkling
the
bloud
of
the
sacrifice
.
The
clause
of
the
masse
,
as
appeareth
by
the
testimony
of
Apuleius
lib.
11.
of
the
golden
asse
cited
by
Polydore
de
inuentoribus
lib.
5.
c.
11.
came
from
the
Gentiles
.
for
as
the
Priest
said
there
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
the
Priest
saith
heere
,
ite
missa
est
.
The
consecrating
of
images
Durand
deriueth
from
the
example
of
Nabuchodonosor
,
that
called
all
his
Princes
to
the
dedication
of
the
golden
image
.
as
wee
read
rational
.
diuin.
lib.
1.
c.
6.
The
gentiles
did
not
sacrifice
without
fire
and
water
.
no
more
doe
Masse
priests
,
as
appeareth
by
the
chapter
literas
tuas
.
de
celebrat
.
miss.
In
their
praiers
the
Masse-priests
turne
themselues
to
the
East
.
and
this
custome
Polydore
lib.
5.
de
inuent
.
c.
9.
doth
prooue
to
haue
beene
borrowed
from
the
gentiles
.
for
God
forbad
his
people
to
pray
toward
the
East
.
The
Masse-priests
carrie
about
their
corpus
Domini
vpon
a
hackney
,
when
the
Pope
goeth
in
progresse
.
so
likewise
did
the
Priests
of
Isis
carry
the
image
of
their
goddesse
about
with
them
,
and
the
Chaldeans
the
fire
,
which
they
worshipped
as
God
.
Choul
in
his
booke
of
the
religion
of
the
Romans
confesseth
,
that
tunicles
,
albes
,
and
the
pompe
and
ceremonies
of
the
Masse
haue
beene
taken
from
the
Aegyptians
and
Gentiles
.
That
Purgatory
came
from
the
Gentiles
it
cannot
be
denied
.
Virgil
Aenead.
6.
doth
testifie
so
much
.
ergo
exercentur
poenis
,
veterumque
malorum
,
saith
he
,
supplicia
expendunt
.
So
likewise
the
Papists
suppose
that
soules
are
there
purged
for
their
sinnes
.
likewise
from
them
they
borrow
their
purgation
by
holy
water
,
as
is
signified
by
Polydore
de
inuentoribus
lib.
6.
c.
1.
As
the
Gentiles
beleeued
,
that
euery
one
had
his
good
and
bad
genius
,
so
the
Papists
assigne
to
euerie
Christian
a
good
and
bad
Angell
.
The
Gentiles
allowed
no
married
Priests
,
as
Hierome
.
lib.
1.
contra
Iouin
.
doth
testifie
.
the
same
practise
haue
Papists
vsed
concerning
their
Priests
.
The
2.
councell
of
Arles
c.
23.
sheweth
it
to
be
a
custome
of
Pagans
,
to
worship
trees
,
or
stones
,
or
founteines
.
yet
our
English
Papists
cease
not
to
go
on
pilgrimage
to
S.
Winifrides
well
,
nor
to
worship
stockes
and
stones
.
How
then
can
the
Papists
call
themselues
Christians
,
that
haue
in
fresh
practise
so
many
heathen
customes
?
CHAP.
XXV
.
That
poperie
borroweth
also
diuers
fashions
from
the
Iewes
.
WHat
they
haue
not
from
the
Gentiles
,
that
for
the
most
part
of
their
ceremonies
is
borrowed
from
the
Iewes
.
from
them
also
I
haue
shewed
how
they
haue
borrowed
diuers
heresies
.
with
the
Pharisies
they
boast
in
the
law
,
and
are
more
curious
in
obseruing
their
owne
traditions
,
than
the
law
of
God
.
With
the
Hemerobaptists
they
sprinkle
themselues
continually
with
holy
water
.
with
the
same
they
consecrate
their
clergie
,
as
the
Leuites
were
consecrated
Numbr
.
8.
by
the
law
of
Moyses
.
they
doe
also
borrow
their
shauing
at
the
time
of
their
ordination
from
the
law
.
God
speaking
of
the
consecration
of
Leuites
,
aspergantur
aqua
lustrationis
,
saith
he
,
&
radant
omnes
pilos
carnis
suae
.
Innocentius
the
third
in
the
chapter
per
venerabilem
,
proueth
the
supreme
authority
of
the
Pope
,
and
of
his
see
,
out
of
the
words
of
the
law
Deut.
17.
thence
also
hee
proueth
his
Cardinals
.
nay
to
shew
himselfe
more
Iewish
,
hee
tieth
Christians
to
the
obseruance
of
the
ceremoniall
lawes
of
Moyses
contained
in
Deuteronomy
.
In
the
chapt
.
cleros
.
dist.
21.
they
endeuour
to
proue
the
seuen
orders
of
their
clergy
,
&
their
seuerall
functions
from
the
Leuiticall
law
.
The
burning
of
incense
at
the
altar
Polydore
lib.
5.
de
inuentorib
.
c.
10.
sheweth
to
haue
beene
borrowed
from
the
example
of
Aaron
.
quod
thus
adoletur
ad
altare
,
id
primus
fecit
Aaron
,
saith
he
.
The
Iewes
began
their
feasts
with
washing
of
hands
.
and
from
thence
doth
Polydore
think
,
that
the
washings
of
masse-priests
at
the
altar
are
deriued
.
As
the
Iewes
adorned
the
tombes
of
the
Prophets
,
so
doe
Papists
adorne
the
tombes
of
their
martyrs
hoping
to
bee
relieued
by
them
.
Durandus
rational
.
diuin.
lib.
1.
c.
6.
deriueth
the
consecration
of
Churches
,
altars
,
and
vessels
,
and
the
greasing
of
them
from
the
law
of
Moyses
.
and
this
is
also
proued
by
the
chap.
tabernaculum
.
de
consecrat
.
dist.
1.
The
apparrel
of
Priests
is
transsiumpted
from
the
Iewish
ceremoniall
law
,
as
Durandus
witnesseth
lib.
3.
rat
.
diuin.
c.
1.
sacrae
vestes
,
saith
he
,
à
veteri
lege
videntur
assumptae
.
praecepit
enim
Dominus
Mosi
&c.
and
againe
,
noster
Pontifex
plura
,
quàm
octo
induit
vestimenta
,
quamuis
Aaron
non
nisi
octo
habuisse
legatur
,
quibus
moderna
succedunt
.
From
thence
also
the
Masse-priests
haue
borrowed
their
altars
,
sacrifices
and
priesthood
.
for
in
the
Gospell
wee
find
none
of
these
things
instituted
,
as
they
vse
them
.
Alexander
the
first
did
institute
the
consecration
of
holy
water
in
imitation
of
the
aspersion
of
the
ashes
of
the
red
cow
.
The
burning
of
incense
by
Durand
.
rat
.
lib.
4.
c.
8.
is
drawen
from
the
manner
of
the
Priests
of
the
law
,
and
out
of
the
30.
chapter
of
Exodus
.
The
salutation
,
Dominus
vobiscum
,
is
borrowed
from
Boos
Ruth
.
2.
who
with
like
words
saluted
his
reapers
.
as
if
the
Masse
were
onely
to
bee
said
in
haruest
time
,
and
among
mowers
and
reapers
.
The
feasts
instituted
in
the
dedication
of
churches
are
deriued
from
the
first
of
Machabees
c.
4.
because
the
Iewes
did
keepe
holy
the
day
of
the
dedication
of
the
temple
.
Durand
.
rat
.
diuin.
lib.
6.
c.
6.
proueth
the
foure
ember
fasts
by
the
example
of
the
Iewes
.
nam
&
Iudaei
,
saith
he
,
quater
in
anno
ieiunabant
.
and
hee
alleadgeth
a
braue
reason
for
it
,
viz.
for
that
the
foure
elements
of
the
body
being
corrupted
,
by
these
foure
fasts
may
be
purged
.
In
the
later
end
of
the
missale
the
Papists
shew
,
how
the
paschale
lambe
is
to
be
consecrated
;
which
is
is
a
ceremony
sauouring
of
the
reliques
of
the
Leuiticall
law
not
yet
sufficiently
purged
out
of
popery
.
The
heauing
and
lifting
of
the
sacrifice
the
masse-priests
borrow
from
the
ceremoniall
law
,
wherein
a
heaue
offering
was
prescribed
.
and
from
thence
also
commeth
the
swinging
of
the
chalice
about
the
priests
head
.
Garret
from
the
testimonie
of
Auerroes
and
other
Rabbines
goeth
about
to
prooue
the
popish
real
presence
of
Christes
body
and
blood
in
the
Sacrament
.
Robert
Parsons
in
his
booke
of
3.
conuersions
endeuoureth
to
prooue
praiers
for
the
dead
by
the
corrupt
custome
of
the
Iewes
.
Finally
it
were
an
easie
matter
to
shew
,
that
many
other
popish
cymbales
and
ceremonies
are
drawne
partly
from
the
Gentiles
,
and
partly
from
the
Iewes
.
but
by
this
,
which
I
haue
already
brought
,
it
appeareth
sufficiently
,
that
Popish
religion
is
either
grossely
heathenish
,
or
ceremoniously
Iewish
,
or
at
the
least
corruptly
and
stiffely
hereticall
.
CHAP.
XXVI
.
That
Popish
religion
is
full
of
contradictions
,
and
contrary
opinions
.
AS
truth
is
alwaies
consonant
to
it selfe
,
so
in
falshood
there
is
much
iarring
and
contradiction
to
specifie
this
matter
by
examples
,
we
need
to
seeke
no
further
,
then
in
the
corrupt
and
false
religion
and
doctrine
of
Papistes
.
for
notwithstanding
their
crackes
and
bragges
of
vnitie
,
hardly
shall
you
name
any
point
of
doctrine
,
wherein
the
chiefe
founders
and
defenders
of
Popery
hold
not
singular
opinions
,
and
varie
one
from
another
.
nay
whosoeuer
hath
leysure
to
peruse
the
whole
corps
of
their
doctrine
,
shall
finde
,
that
it
conteineth
strange
peeces
and
points
one
contradicting
another
.
In
the
article
of
the
Trinitie
,
wherein
we
agree
with
the
common
doctrine
of
Papistes
,
they
are
so
curious
and
contentious
,
that
they
agree
not
,
almost
in
any
point
among
themselues
.
First
they
contend
about
the
distinction
of
the
diuine
attributes
,
whether
it
be
real
,
or
formal
,
or
imaginary
,
or
rationis
.
Dionysius
Richel
in
lib.
1.
sent.
dist.
2.
saith
,
that
this
is
one
of
the
chiefe
difficulties
of
diuines
,
and
that
about
it
there
is
great
dissention
,
and
contention
.
hee
telleth
further
,
how
Aegidius
doth
heerein
lance
Thomas
,
and
others
runne
vpon
both
.
Aegidius
in
lib.
1.
sentent
.
dist.
2.
would
haue
the
persons
of
the
Trinitie
distinguished
by
a
certeiue
thing
in
one
,
that
is
not
in
another
:
which
displeaseth
the
rest
of
his
consorts
.
Most
of
the
schoolemen
deny
the
examples
and
similitudes
of
the
master
of
sentences
lib.
sent.
1.
dist.
3.
brought
to
illustrate
the
vnitie
of
the
essence
&
Trinitie
of
the
persons
:
and
that
,
which
one
affirmeth
,
another
misliketh
.
Bonauenture
saith
,
that
a
man
may
atteine
to
the
knowledge
of
the
holy
Trinitie
by
the
light
of
reason
.
others
say
contrarie
.
The
Scotistes
lib.
1.
sent.
dist.
5.
inueigh
against
Henricus
de
Gandauo
for
his
singular
opinion
about
the
eternall
generation
of
the
sonne
of
God
.
Aegidius
holdeth
,
that
the
sonne
of
God
is
able
to
beget
another
sonne
:
which
displeaseth
Thomas
and
Bonauenture
,
and
is
very
strange
diuinitie
.
Thomas
Aquinas
1.
q.
32.
art.
4.
holdeth
,
that
doctors
may
hold
contrary
opinions
,
cire
a
notiones
in
diuinis
.
he
teacheth
also
,
that
the
holy
Ghost
doth
more
principally
proceed
from
the
father
,
then
from
the
sonne
:
which
others
mislike
.
If
then
they
agree
not
about
the
doctrine
of
the
holy
Trinitie
,
what
little
hope
can
we
conceiue
,
that
they
will
better
accord
in
other
matters
?
Durand
denieth
Theology
to
be
scientia
.
Thomas
and
Richard
hold
that
it
is
.
About
the
words
vti
,
and
frui
,
there
is
great
varietie
of
opinions
,
some
dissenting
from
their
master
,
others
one
from
another
,
as
their
disputes
in
1.
sent.
dist.
1.
doe
testifie
.
Pighius
lib.
1.
de
eccles.
hierach
.
c.
2.
saith
,
that
Scriptures
are
not
aboue
our
faith
,
but
subiect
vnto
it
.
Stapleton
lib.
doct.
princip.
12.
c.
15.
teacheth
,
that
the
church
and
scriptures
are
of
equall
authoritie
.
Eckius
in
enchirid
.
loc.
com
.
c.
de
ecclesia
,
determineth
,
that
the
Scriptures
are
not
authenticall
without
the
authority
of
the
church
.
Bellarmine
thought
best
to
passe
ouer
this
question
without
resolution
.
Nicholas
Lyra
,
Hugo
de
S.
Victore
,
Dionysius
Carthusianus
,
Hugo
cardinalis
,
Thomas
de
vio
and
Sixtus
Senensis
lib.
1.
biblioth.
S.
reiect
the
last
seuen
chapters
of
the
booke
of
Hester
,
as
not
canonicall
Scriptures
.
the
conuenticle
of
Trent
,
and
most
popish
doctors
of
later
times
hold
them
to
be
canonicall
.
Iohn
Driedo
lib.
1.
de
scriptur
.
&
ecclesiast.
dogm
.
denieth
the
booke
of
Baruch
to
be
canonicall
scripture
.
Bellarmine
lib.
1.
de
verb.
Dei
,
and
most
of
his
sellowes
be
of
a
contrary
opinion
.
Caietan
and
Erasmus
in
their
Commentaries
vpon
the
Epistles
to
the
Hebrewes
,
of
Iames
,
Iude
,
the
second
of
Peter
and
the
2.
and
the
third
of
Iohn
doe
dissent
from
the
rest
of
their
fellowes
,
and
that
partly
concerning
the
authors
,
and
partly
concerning
the
authoritie
of
those
epistles
.
Iames
bishop
of
Christopolis
in
praefat.
in
Psal
.
and
Canus
lib.
2.
loc.
theolog
.
c.
13.
affirme
,
that
the
Iewes
haue
depraued
,
and
corrupted
the
originall
text
of
the
old
restament
:
an
opinion
false
&
blasphemous
,
&
therefore
contradicted
by
Bellar.
lib.
2.
de
verb.
dei
.
and
by
diuers
of
his
consorts
.
Sanctes
Pagnmus
in
Praefat.
interpret
.
suae
biblior
.
and
Paulus
bishop
of
Foro
Sempronio
lib.
2.
c.
1.
de
die
passionis
domini
,
deny
,
that
the
vulgar
Latin
translation
of
the
Bible
was
made
by
Hierome
.
Austen
of
Eugubium
and
Picus
Mirandula
hold
contrarie
.
Bellarmine
and
D●sedo
say
,
that
it
is
part
his
,
and
part
others
.
Alexander
Hales
and
Durand
hold
,
that
the
diuine
attributes
are
not
distinguished
,
but
in
respect
vnto
creatures
.
Henricus
and
Albertus
in
1.
sent.
dist.
2.
hold
contrary
.
Richardus
in
1.
sent.
dist.
3.
holdeth
,
that
the
mysterie
of
the
Trinitie
may
be
demonstrated
by
naturall
reasons
.
Scotus
,
Maronis
and
Thomas
affirme
the
contrary
.
About
the
faculties
of
the
soule
called
potentiae
the
schoolemen
are
diuided
into
three
sectes
,
as
may
appeare
by
their
disputes
lib.
1.
sent.
dist.
3.
some
hold
,
they
are
all
one
with
the
substance
of
the
soule
;
others
that
they
are
accidents
;
the
third
,
that
they
are
betweene
substances
and
accidents
.
Abbot
Ioachim
,
and
Richard
de
sancto
victore
taught
,
that
the
diuine
essence
might
generare
&
gigni
.
the
contrarie
is
taught
by
Peter
Lombard
and
his
followers
.
Peter
Lombard
lib.
sent.
1.
dist.
17.
taught
,
that
charity
,
wherewith
we
loue
God
,
and
our
neighbour
,
is
the
holy
ghost
,
and
that
it
is
not
any
thing
created
.
but
now
most
of
his
followers
in
this
point
forsake
him
.
In
the
24.
dist.
of
his
first
booke
of
sentences
Peter
Lombard
saith
,
that
the
words
of
number
spoken
of
God
are
spoken
only
relaturely
,
and
that
the
word
Trinity
implieth
nothing
positiuely
,
but
onlie
priuatiuely
;
which
because
it
ouerthroweth
the
mysterie
of
the
holy
Trinity
,
is
almost
generally
contradicted
by
his
followers
.
In
the
44.
distinction
of
the
same
booke
he
saith
,
that
God
can
alwaies
doe
whatsoeuer
he
could
euer
doe
,
and
that
he
willeth
whatsoeuer
hee
would
at
any
time
,
and
knoweth
whatsoeuer
hee
knew
at
any
time
.
but
his
Disciples
hold
direct
contrary
.
Thomas
p.
1.
q.
46.
art.
2.
holdeth
,
that
the
world
,
or
at
the
lest
some
creature
might
haue
beene
from
euerlasting
.
so
likewise
holdeth
Bonauenture
and
some
others
.
Richardus
maintaineth
the
opposite
opinion
,
and
that
rightly
,
for
that
the
other
sauoureth
of
Arianisme
.
The
master
of
sentences
in
4.
dist.
1.
and
Gabriel
and
Vega
lib.
7.
pro
Conc.
Trid.
c.
13.
hold
,
that
not
onely
substances
,
but
accidents
also
are
created
.
Alexander
Hales
q.
9.
m.
6.
&
q.
10.
m.
1.
and
Thomas
p.
1.
q.
45.
art.
4.
affirme
,
that
onely
substances
are
created
.
About
this
question
an
omnium
aeuiternorum
sit
vnum
aeuum
vel
multiplex
,
there
are
5.
different
opinions
,
the
first
of
Scotus
,
the
second
of
Thomas
,
the
third
of
Durand
,
the
fourth
of
Henricus
,
the
fifth
of
Bonauenture
.
Likewise
about
this
question
,
quae
sit
ratio
formalis
,
cur
Angelus
sit
in
loco
,
there
are
fiue
opinions
all
repugnant
one
to
another
.
Thomas
and
Richardus
doe
affirme
,
that
two
Angels
cannot
be
in
one
place
together
.
Scotus
,
Occham
and
Gabriel
hold
the
contrarie
.
Thomas
holdeth
,
that
Angels
haue
not
intellectum
agentem
&
possibilem
.
Scotus
doth
directly
contradict
him
.
Scotus
and
Gabriel
teach
,
that
both
Diuels
and
good
Angels
doe
vnderstand
naturally
both
our
thoughts
,
and
the
thoughts
one
of
another
,
but
to
Thomas
p.
1.
q.
57.
art.
4.
this
seemeth
absurd
.
Antisiodorensis
lib.
2.
sum
.
saith
that
Christ
had
Angelum
custodem
.
other
schoolemen
denie
it
.
Scotus
in
2.
sent.
dist.
1.
holdeth
,
that
the
soule
and
an
Angel
do
not
differ
as
two
diuers
kinds
.
others
teach
contrary
.
Some
doctours
hold
that
Angels
consist
of
forme
only
:
others
hold
contrarie
,
as
appeareth
by
their
disputes
in
2.
sent.
dist.
3.
The
second
councell
of
Nice
Act.
5.
determineth
,
that
Angels
&
soules
are
corporall
.
nemo
dixerit
,
saith
the
councell
,
vel
angelos
,
vel
daemones
,
velanimas
,
incorporeas
.
but
this
opinion
will
not
now
bee
beleeued
of
any
learned
Papists
.
Why
then
should
they
rather
beleeue
that
synode
in
the
article
of
worship
of
images
,
than
in
this
?
Scotus
saith
,
that
the
will
is
the
only
subiect
of
sinne
.
Thomas
denieth
it
.
Concerning
the
place
of
paradise
there
are
three
different
opinions
.
some
hold
,
that
it
reacheth
to
the
circle
of
the
Moone
.
Thomas
in
2.
dist.
17.
and
Bonauenture
doe
place
it
vpon
a
high
mountaine
,
they
know
not
where
.
others
place
it
in
the
East
.
Concerning
the
nature
of
free
wil
there
are
diuersities
of
opinions
among
schoolemen
and
others
,
as
Iosephus
Angles
in
lib.
2.
sent.
dist.
24.
and
25.
sheweth
particularly
.
Richardus
holdeth
,
that
freewill
cannot
be
changed
by
God
.
others
for
the
most
part
hold
the
contrary
.
Thomas
,
Bonauenture
,
and
Setus
hold
,
that
grace
is
not
a
qualitie
infused
,
but
a
qualitie
inherent
in
the
soule
.
Alexander
Hales
and
Scotus
hold
,
that
it
is
a
quality
infused
.
Iosephus
Angles
in
lib.
2.
sent.
dist.
26.
rehearseth
three
seuerall
opinions
of
schoole-doctors
about
the
diuision
of
grace
,
in
gratiam
operantem
&
cooperantem
:
whereby
it
may
euidently
appeare
,
that
Papists
in
talking
of
grace
goe
about
to
shut
out
Gods
grace
.
Most
schoolemen
and
others
affirme
,
that
Adam
and
Eue
beleeued
not
Gods
words
concerning
the
forbidden
fruit
.
Bellarmine
lib.
3.
de
amiss
.
grat
.
c.
6.
saith
they
beleeued
.
In
the
same
booke
c.
9.
Bellarmine
saith
Adams
offence
was
greater
then
that
of
Eue
:
contrary
both
to
ancient
doctors
,
and
to
schoolemen
.
Lib.
5.
de
amiss
.
grat
.
c.
17.
he
sheweth
great
diuersities
of
opinions
among
his
schoolemen
&
fellowes
about
orginall
sinne
.
and
himselfe
dissenteth
from
all
.
About
the
conception
of
the
blessed
Virgin
,
whether
it
was
in
originall
sinne
,
or
not
,
there
haue
beene
not
onely
contradictions
,
but
also
tragicall
stirres
and
contentions
.
Certeine
schollers
of
Aquinas
beleeue
and
teach
,
that
no
man
being
of
yeares
of
discretion
can
be
iustified
by
the
absolute
power
of
God
,
without
the
act
and
concurrence
of
free
will
.
Scotus
,
Vega
,
and
Caietan
hold
contrary
.
both
their
opinions
are
touched
by
Iosephus
Angles
in
2.
sent.
dist.
27.
Richardus
in
2.
dist.
27.
art.
2.
q.
1.
Scotia
in
1.
dist.
17.
q.
1.
art.
1.
and
Durand
in
1.
dist.
17.
q.
2.
and
others
,
hold
,
that
a
man
may
merit
the
first
grace
do
Congruo
.
Gregorius
Arimineusis
in
2.
dist.
26.
Lyra
in
Ioan.
1.
Waldensis
and
others
denie
it
.
Sotus
.
lib.
2.
de
not
.
&
grat
.
c.
4.
saith
,
that
the
former
opinion
is
neere
to
Peligiamsine
.
Gregorius
Ariminensis
and
Capreolus
in
2.
dist.
27.
q.
1.
hold
,
that
no
man
without
the
illustration
of
Gods
speciall
grace
can
attaine
to
the
knowledge
of
any
moral
truth
.
but
Thomas
and
Scotus
in
2.
dist.
27.
doe
hold
contrary
.
Durand
placeth
originall
sinne
in
the
carnall
appetite
.
Thomas
placeth
it
in
the
whole
substance
of
the
soule
.
Scotus
differeth
from
both
,
and
placeth
it
in
the
will
of
man
.
Iosephus
Angles
in
2.
dist.
27.
rehearseth
three
seuerall
opinions
about
this
question
,
whether
a
sinne
of
omission
may
be
committed
without
a
positiue
act
.
The
same
man
reckoneth
5.
different
opinions
about
the
difference
of
mortall
and
veniall
sinnes
.
and
three
opinions
concerning
this
question
,
what
is
sinne
of
malice
.
Catharin
and
Caietan
doe
striue
about
faith
of
infants
,
and
diuers
other
matters
;
and
greater
would
the
contention
haue
beene
,
if
the
matter
had
not
been
taken
vp
,
or
at
least
silence
commanded
by
the
Pope
.
Bellarmine
lib.
1.
de
pontif
.
Rom.
c.
12.
saith
,
that
the
keies
of
the
church
are
nothing
,
but
order
and
iurisdiction
.
the
Master
of
sentences
,
and
Caietan
de
iust
.
&
auth.
pontif
.
Rom.
hold
,
that
they
containe
somewhat
more
.
Pighius
lib.
4.
hierarch
.
eccles.
c.
8.
holdeth
,
that
the
Pope
cannot
fall
into
heresie
,
nor
be
deposed
.
Turrecremata
lib.
4.
sum
.
p.
2.
c.
20.
saith
,
that
the
Pope
falling
into
heresie
ipso
facto
is
deposed
before
God
.
there
he
addeth
also
,
that
the
Pope
neither
for
manifest
,
nor
for
secret
heresie
is
deposed
.
Caietane
in
tract
.
de
authorit.
Pap.
&
concilij
.
c.
20.
&
21.
saith
that
the
Pope
prouing
a
notorious
heretike
is
not
deposed
ipso
facto
;
but
that
he
may
and
ought
to
be
deposed
by
the
church
.
Bellarmine
lib.
2.
de
pontif
.
Rom.
c.
30.
holdeth
,
that
if
the
Pope
be
a
notorious
hereticke
,
he
then
of
himselfe
ceaseth
to
be
Pope
.
Hostiensis
in
c.
nouit
.
de
iudicijs
,
and
Austen
Triumphus
in
summa
de
potest
.
eccles.
q.
1.
art.
1.
and
others
very
triumphantly
affirme
,
that
the
Pope
by
the
Law
of
God
hath
full
power
ouer
the
whole
world
,
and
that
as
well
in
ciuill
,
as
ecclesiasticall
causes
.
Turrecremata
,
Driedo
,
Sotus
,
Sanders
and
others
reckoned
by
Bellarmine
lib.
5.
de
pontif
.
Rom.
c.
1.
are
content
to
abate
somewhat
,
and
say
,
that
directly
the
Pope
hath
not
power
ouer
all
the
kingdomes
of
the
whole
world
.
Petrus
De
Alliaco
,
Gerson
,
Almain
and
others
in
their
treatises
de
potestate
ecclesiae
,
hold
,
that
a
generall
councell
is
aboue
the
Pope
.
Turrecremata
lib.
2.
sum
.
c.
99.
&
100.
confesseth
,
that
the
councell
of
Constance
,
and
Basil
decreed
,
that
the
councell
is
aboue
the
Pope
.
and
so
must
it
needes
be
,
or
els
neither
was
Iohn
the
23.
or
Petrus
de
Luna
rightly
deposed
,
nor
Martin
the
sift
rightly
chosen
.
others
notwithstanding
hold
,
that
the
Pope
is
aboue
the
councell
,
as
Iacobatius
de
concilijs
,
Sanders
de
visibili
monarchia
,
and
Bellarmine
lib.
de
concilijs
.
others
auerre
,
that
although
the
Pope
be
aboue
the
councels
,
yet
he
hath
power
to
make
the
councell
aboue
himselfe
,
as
may
be
gathered
out
of
the
glosse
in
c.
non
si
.
2.
q.
7.
and
in
c.
in
synod
.
dist.
63.
In
the
chap.
in
nouo
.
dist.
21.
it
is
said
,
that
Peter
was
made
Pope
by
these
words
,
thou
art
Peter
.
but
in
the
chapter
considerandum
,
and
Fidelior
.
dist.
50.
the
contrary
thereof
is
determined
.
In
the
chapter
secundum
.
dist.
19.
it
appeareth
,
that
Anastasius
not
only
held
opinions
contrarie
to
other
Popes
,
but
also
published
contrarie
decretales
.
contra
decreta
praedecessorum
,
&
successorum
suorum
haec
rescripta
dedit
,
saith
Gratian
:
likewise
Stephen
did
annull
the
acts
of
Formosus
,
and
Iohn
the
9.
cancelled
the
acts
of
Pope
Stephen
.
Turrecremata
lib.
sum
.
2.
c.
111.
saith
,
that
Iohn
the
22.
did
publish
a
decretale
contrary
to
that
,
which
Nicolas
the
3.
determined
,
concerning
Christs
pouertie
.
and
in
his
third
booke
c.
57.
he
proueth
,
that
a
Pope
may
define
against
the
canons
of
his
predecessors
.
Euaristus
determined
,
that
all
mariages
not
consecrated
by
a
priest
were
incestuous
,
as
Platina
,
and
Genebrard
in
Chronolog.
doe
testifie
.
but
now
the
current
opinion
is
otherwise
.
Concerning
the
kingdome
,
seat
,
and
proceedings
of
Antichrist
,
Papists
hold
different
opinions
,
as
may
appeare
by
the
disputes
of
Bellarmine
.
Iansenius
denieth
,
that
the
comming
againe
of
Helias
can
be
proued
out
of
Ecclesiasticus
c.
48.
Bellarmine
lib.
3.
de
pentif
Rom.
wondreth
,
that
he
should
be
of
that
opinion
.
Francis
victoria
relect.
2.
de
potestate
eccles.
q.
2.
and
Alphonsus
a
Castro
de
haeret
.
iust
.
punit
.
saith
,
that
as
well
bishops
,
as
Apostles
did
immediatly
receiue
iurisdiction
from
God
.
Turrecremata
lib.
2.
Sum.
c.
54.
and
Iacobatius
de
concilijs
,
hold
,
that
the
Apostles
receiued
their
iurisdiction
from
Peter
,
and
other
Bishops
from
Peters
successor
.
Caietane
in
tract
.
de
auctorit
.
Papae
.
Dominicus
a
Soto
in
4.
dist.
20.
and
Hernaeus
de
potestate
Papae
teach
,
that
the
Apostles
receiued
their
power
from
God
,
and
all
other
bishops
from
the
Pope
.
and
this
is
also
Bellarmines
opinion
.
The
Romane
catechisme
in
the
exposition
of
the
Creed
,
Waldensis
lib.
2.
c.
9.
Turrecremata
lib.
1.
c.
3.
and
others
doe
shut
out
excommunicat
persons
from
being
members
of
the
church
.
but
this
is
misliked
by
others
,
as
Bellarmine
lib.
de
eccles.
milit.
c.
6.
confesseth
.
Alexander
Hales
3.
p.
q.
vlt.
art.
2.
and
Turrecremata
lib.
1.
de
eccles.
c.
30.
affirme
,
that
in
the
time
of
Christes
passion
only
the
Virgin
Mary
had
true
faith
.
Bellarmine
lib.
1.
de
eccles.
milit.
c.
17.
maruelleth
at
them
for
it
,
and
condemneth
their
opinion
.
Maior
in
4.
dist.
24.
q.
2.
saith
,
that
by
Gods
law
Priests
are
forbidden
to
marry
.
with
him
also
doth
Clichtouey
concurre
de
continent
.
sacerd.
c.
4.
but
Thomas
in
2.2
.
q.
88.
art.
11.
and
Bellarmine
holdeth
that
the
vow
of
continency
is
annexed
to
Priest
hood
by
the
lawes
of
the
church
only
.
Gregory
the
first
forbad
mariage
within
the
7.
degree
.
Yet
without
the
4.
degree
schoolemen
commonly
hold
mariages
lawfull
.
likewise
they
haue
contrary
opinions
as
touching
affinity
,
and
mariages
betweene
gossips
,
as
may
appeare
by
their
disputes
in
4.
sent.
dist
.
40.
&
41.
Innocentius
the
3.
permitted
men
in
Liuoma
to
marry
their
brothers
wiues
,
as
appeareth
c.
sin
.
de
diuortijs
.
but
,
I
thinke
,
few
Papists
now
will
allow
this
for
law
.
the
Master
of
sentences
in
4.
dist.
2.
saith
,
that
mariage
doth
not
conferre
grace
.
alia
in
remedium
tantùm
sunt
,
saith
he
speaking
of
sacraments
,
vt
coniugium
.
his
disciples
teach
all
contrary
.
In
time
past
mariage
contracted
by
words
of
the
present
time
might
bee
dissolued
,
though
Alexander
decreed
contrarie
in
c.
licet
.
de
sponsa
duorum
.
Thomas
Aquinas
3.
q.
52.
art.
2.
saith
,
that
the
soule
of
Christ
as
touching
the
essence
descended
to
limbus
patrum
.
Bellarmine
lib.
4.
de
Christ
.
c.
16.
faith
the
soule
of
Christ
did
for
three
daies
passe
through
limbus
puerorum
,
and
the
place
of
the
damned
.
Thomas
3.
q.
76.
art.
5.
saith
,
Christs
body
is
in
the
sacrament
,
but
not
as
in
a
place
.
Bellarmine
saith
,
it
is
there
locallie
.
The
master
of
the
sentences
in
4.
dist.
13.
holdeth
,
that
heretickes
and
schismatickes
consecrate
not
.
the
schoolemen
in
this
point
are
aduerse
to
him
.
The
master
of
the
sentences
would
not
yeeld
that
Christs
body
is
deuoured
by
mise
,
or
brute
beasts
.
but
the
masters
of
Paris
in
this
point
censure
their
master
for
it
and
say
,
magister
hic
non
tenctur
.
Marsilius
de
Padua
writeth
,
that
Clerkes
are
subiect
to
secular
princes
.
the
canonists
in
c.
tributum
.
23.
q.
8.
and
in
c.
quamuis
.
de
censibus
in
6.
hold
,
that
both
their
persons
and
their
goods
are
exempted
.
Francis
.
victoria
relect.
1.
q.
vlt.
de
potest
.
eccles.
and
diuers
others
cut
the
controuersie
in
the
midst
,
and
hold
,
that
they
are
free
for
their
persons
and
their
goods
partly
by
the
law
of
God
,
and
partly
by
priuiledges
of
princes
,
and
partly
by
neither
.
How
the
soules
of
Saints
departed
do
know
,
what
we
say
or
doe
,
Bellarmine
bringeth
in
three
diuers
opinions
lib.
de
cult.
sanct.
c.
20.
Caietan
in
Exod.
c.
20.
taketh
an
image
and
an
idole
for
one
thing
.
Bellarmine
lib.
1.
de
cult.
sanct.
c.
7.
reproueth
him
for
it
.
Ambrose
Catharine
tractat
.
de
imaginibus
.
saith
,
God
prohibited
images
simply
:
but
that
this
prohibition
was
positiue
.
others
deny
both
images
to
be
forbidden
,
and
the
second
commandement
to
be
positiue
.
Occham
,
Maior
,
and
Richardus
are
of
opinion
,
that
a
sacrament
cannot
be
defined
.
Scotus
in
4.
dist.
1.
q.
2.
holdeth
,
that
it
may
be
defined
imperfectly
.
Ledesma
in
tract
.
de
sacrament
.
in
genere
q.
1.
art.
2.
saith
it
may
properlie
bee
defined
.
Finally
to
shew
the
contradictions
of
Papists
we
need
to
seeke
no
further
,
than
to
Bellarmine
.
who
in
euery
controuersie
bringeth
in
different
opinions
of
men
of
his
side
.
Gardiner
a
pillar
of
popery
did
oftentimes
contradict
himselfe
and
his
fellowes
.
sometimes
hee
swore
against
the
Popes
supremacy
,
sometime
like
a
forsworne
creature
hee
stood
for
it
.
somtime
he
consented
to
the
dissolution
of
monasteries
,
as
sinkes
of
Sodomy
,
and
all
tibaldrie
and
villany
;
sometime
be
spoke
for
them
.
his
booke
entituled
Marcus
Constantius
is
full
of
contradictions
.
M.
Foxe
hath
scored
vp
great
multitudes
.
The
contradictions
of
Robert
Parsons
in
his
book
of
three
Conuersions
,
I
haue
noted
in
my
answeare
to
that
treatise
.
The
whole
masse
also
of
Poperie
doth
consist
of
contrary
pieces
,
as
I
haue
shewed
in
the
contradictions
of
the
doctrine
of
the
Masse
,
of
purgatory
,
of
indulgences
,
of
the
Pope
,
and
diuers
other
principall
points
,
and
haue
proued
the
same
in
treatises
of
that
argument
.
For
example
they
say
the
Masse
is
an
vnbloudy
sacrifice
,
and
yet
teach
,
that
euerie
Priest
doth
really
offer
and
drinke
Christs
bloud
.
Sometime
they
say
the
sacrifice
is
but
one
sacrifice
,
yet
in
the
canon
they
say
sacrifices
in
the
plurall
number
.
Sometime
they
say
the
Priest
only
offereth
this
sacrifice
.
but
in
the
canon
they
make
the
people
to
offer
sacrifices
.
In
the
canon
they
pray
,
that
Angels
may
carry
Christs
body
vnto
Gods
high
altar
.
but
all
confesse
,
that
Christs
body
is
in
heauen
before
.
There
also
they
make
the
Priest
a
mediatour
for
Christ
.
but
where
they
speake
soberly
,
they
make
Christ
a
mediator
both
for
the
Priest
and
others
.
In
heauen
they
say
Christ
is
visible
and
palpable
.
on
the
altar
they
make
him
inuisible
,
and
impalpable
.
They
say
the
Masse
is
an
externall
sacrifice
.
yet
no
man
euer
yet
could
see
Christs
body
externally
sacrificed
.
In
purgatorie
they
say
soules
suffer
extreme
paines
.
but
in
the
Masse
they
saie
they
sl●epe
in
peace
.
They
teach
,
that
Christians
may
performe
the
law
of
God
perfectly
.
but
they
will
not
grant
,
that
they
may
liue
without
sinne
;
which
is
all
one
.
Talking
of
auricular
confession
they
make
it
necessarie
.
but
in
the
chap.
Petrus
doluit
.
and
lachrymae
.
dist.
1.
de
poenit
.
they
denie
it
.
The
Pope
calleth
himselfe
seruant
of
seruants
.
yet
doth
he
take
vpon
him
as
lord
of
lords
.
Order
they
say
is
one
sacrament
.
yet
they
teach
also
,
that
there
are
seuen
Orders
,
and
euerie
one
of
them
a
sacrament
:
which
is
as
much
,
as
if
they
should
make
one
seuen
,
and
seuen
one
.
The
Pope
,
they
saie
,
is
head
of
the
Church
.
but
that
is
as
much
as
if
they
should
teach
,
that
their
Church
in
the
vacatio
nis
headlesse
.
If
then
the
catholicke
faith
be
one
,
and
those
that
professe
the
faith
agree
in
one
;
then
cannot
popery
be
the
true
Catholicke
faith
,
that
containeth
so
many
contradictions
.
CHAP.
XXVII
.
That
popery
is
a
most
foolish
and
absurd
religion
.
AS
the
lawes
of
God
are
full
of
wisedome
,
and
giue
vs
a
true
vnderstanding
;
so
when
man
of
his
owne
braine
vndertaketh
to
adde
vnto
his
commandements
,
the
same
in
proofe
falleth
out
to
be
nothing
,
but
vanity
and
foolery
.
the
same
wee
sind
verified
in
the
additions
of
the
superfluous
religion
of
Papists
.
for
although
it
haue
a
shew
of
wisedome
,
as
the
voluntarie
worship
of
Angels
had
,
of
which
the
Apostle
Coloss.
2.
speaketh
;
yet
compared
with
the
wisedome
of
God
reuealed
in
the
Gospell
,
it
is
meere
foolery
.
For
first
what
is
more
foolish
,
then
to
forsake
the
liuing
springs
of
holy
scripture
,
out
of
which
do
sally
waters
of
life
,
and
to
follow
after
the
puddle
streams
of
Romish
traditions
?
of
scriptures
we
are
assured
,
that
they
are
the
word
of
God
.
but
no
man
can
affirme
that
of
Romish
traditions
,
or
the
Popes
decretales
,
that
either
professeth
piety
,
or
loueth
truth
.
is
it
not
then
strange
,
that
any
Christians
should
bee
so
foolish
,
as
to
match
the
word
of
man
with
Gods
word
,
and
where
we
haue
a
certaine
rule
,
to
seeke
for
a
broken
,
vncertaine
,
and
crooked
rule
?
Againe
,
it
is
most
absurd
,
not
to
beleeue
the
scriptures
without
the
Popes
warrant
.
but
to
say
that
Christians
are
not
to
beleeue
in
God
,
nor
in
Christ
Iesus
,
nor
to
receiue
the
rest
of
the
articles
of
our
Creed
,
vnlesse
the
church
of
Rome
doe
deliuer
them
vnto
vs
,
is
not
only
a
peece
of
great
foolery
,
but
also
a
very
high
streine
of
madnesse
.
and
yet
this
is
the
doctrine
of
Popery
.
for
Stapleton
saith
,
that
the
church
must
needes
consigne
the
scriptures
vnto
vs
,
and
the
authoritie
of
the
church
both
he
and
others
giue
to
the
Pope
.
likewise
in
their
catechisme
the
Papists
signifie
that
faith
is
of
things
onely
proposed
to
vs
by
the
church
.
so
that
if
the
church
propose
not
the
articles
of
faith
,
we
are
not
to
beleeue
them
,
if
these
men
teach
truth
.
further
this
sheweth
the
Romish
church
to
consist
of
a
packe
of
infidels
.
for
if
the
same
beleeued
not
without
the
authority
of
the
church
,
then
did
she
beleeue
nothing
of
Christ
;
seeing
the
Papists
acknowledge
no
other
Church
,
but
that
of
Rome
,
and
no
church
can
teach
it selfe
.
Finally
this
is
as
much
,
as
if
they
should
say
,
that
the
law
of
the
Prince
is
not
to
be
receiued
,
vnlesse
it
be
proposed
by
the
crier
,
or
other
such
like
officer
.
The
Masse-priests
of
Trent
sess.
4.
most
absurdly
prefer
the
old
Latin
vulgar
translation
of
the
Bible
before
the
originall
text
.
which
is
as
much
,
as
if
they
should
preferre
S.
Hierome
and
other
interpreters
before
the
Prophets
and
Apostles
,
and
the
streames
before
the
fountaines
.
Generally
they
forbid
scriptures
to
bee
read
publickely
in
vulgar
tongues
.
but
they
permit
most
fabulous
legends
to
bee
read
publickely
.
The
holy
scriptures
they
will
not
permit
to
bee
read
in
vulgar
tongues
of
the
multitude
without
licence
.
but
they
are
content
that
any
of
their
followers
should
reade
the
Popes
decretales
,
or
the
miracles
of
their
god
of
paste
,
or
the
history
of
our
Lady
of
Loreto
,
and
other
such
lying
legends
without
licence
.
To
say
that
the
Pope
is
the
head
of
the
vniuersall
church
is
meere
foolery
.
for
grant
that
,
and
it
will
follow
,
that
the
Church
is
sometime
without
head
,
as
in
the
time
of
vacation
of
the
papacy
;
and
sometime
a
monster
with
two
or
three
heads
,
as
when
two
or
three
Popes
reigne
at
once
;
and
sometime
a
mad
Church
,
as
hauing
a
mad
and
franticke
head
.
The
church
they
say
albeit
catholicke
,
yet
is
alwaies
visible
.
but
this
being
granted
,
it
followeth
,
that
vniuersall
things
may
be
the
obiect
of
sense
,
and
that
the
church
of
Rome
before
our
times
is
not
the
church
,
because
no
man
can
now
see
it
.
They
hold
also
,
that
the
true
church
may
alwaies
be
seene
and
discerned
.
but
this
being
so
,
how
happeneth
it
,
that
the
Pagan
Emperors
in
time
past
,
and
the
Turkes
now
doe
neither
see
it
,
nor
discerne
it
?
for
we
may
not
thinke
,
that
if
they
knew
the
church
,
they
would
hate
it
,
and
persecute
it
.
They
beare
men
in
hand
,
that
the
Pope
desining
out
of
his
chaire
cannot
erre
.
but
it
is
as
much
as
if
they
should
say
,
that
a
blinde
man
sitting
in
a
chaire
cannot
do
amisse
in
iudging
colours
,
or
that
the
Pope
should
be
more
wise
sitting
in
a
chaire
,
then
standing
in
a
pulpit
,
or
walking
in
a
hal
;
sitting
at
the
table
in
his
chaire
,
and
feeding
daintily
,
then
disputing
in
schooles
:
They
call
him
Christes
vicar
.
yet
our
Sauiour
did
neither
weare
triple
crowne
,
nor
thunder
out
his
excommunications
against
Gods
children
,
nor
persecute
&
cut
the
throates
of
Christians
.
By
the
right
of
S.
Peter
the
Pope
challengeth
power
to
depose
Princes
,
and
to
translate
kingdomes
.
yet
it
is
absurd
to
thinke
,
that
Peter
had
any
such
power
.
They
know
,
that
Peter
was
charged
to
feed
Christs
sheepe
.
are
they
not
then
absurd
fellowes
,
that
beleeue
the
Pope
to
be
S.
Peters
successor
,
that
neuer
feedeth
nor
teacheth
,
but
rather
murdroth
and
massacreth
Christians
?
Peter
was
neuer
borne
vpon
mens
shoulders
,
nor
did
he
giue
his
feete
to
be
kissed
of
his
followers
,
as
a
fauour
.
nay
when
Cornelius
fell
downe
at
his
feete
,
he
willed
him
to
rise
vp
,
and
would
not
suffer
himselfe
to
be
worshipped
.
are
they
not
then
strange
fellowes
,
that
beleeue
the
Pope
to
be
S.
Peters
heire
,
who
is
heaued
on
mens
shoulders
,
and
requireth
that
Princes
and
all
others
should
kisse
his
feete
and
worship
him
?
They
permit
publicke
stewes
,
and
forbid
honest
wedlocke
.
they
dispence
with
adulterie
and
fornication
very
easily
,
as
appeareth
by
the
chap.
&
siclerici
.
de
iudicijs
,
but
depose
and
burne
their
priests
and
friers
,
if
they
ioyne
themselues
in
honest
marriage
with
lawfull
wiues
.
are
they
not
then
absurd
fellowes
,
that
make
good
euill
,
and
euill
good
?
Euery
continued
quantitie
is
in
one
place
.
are
they
not
then
strange
teachers
,
that
say
Christes
body
is
in
many
places
at
once
,
and
that
it
is
in
heauen
,
and
in
earth
,
and
not
in
the
middle
place
,
nor
continued
to
it selfe
?
Reason
teacheth
vs
,
that
accidents
haue
their
being
in
a
subiect
.
but
these
fellowes
against
reason
say
they
subsist
in
the
Sacrament
without
a
subiect
.
The
Aegyptians
absteined
from
eating
such
creatures
,
as
they
worshipped
for
God
.
but
the
Masse-priests
,
as
men
more
senselesse
,
then
the
barbarous
heathen
nations
,
haue
no
sooner
made
their
God
,
but
they
deuoure
him
.
and
heereof
proceeded
such
a
scandale
,
that
Auerroes
for
this
onely
cause
pronounced
the
Romish
religion
to
be
the
most
foolish
and
absurd
religion
of
all
others
.
Christes
body
in
heauen
,
they
confesse
,
is
to
be
felt
and
seene
.
how
then
commeth
it
to
passe
,
that
this
bodie
being
at
the
same
time
in
the
Sacrament
,
as
Papistes
say
,
is
neither
felt
nor
seene
?
is
not
this
notorious
patcherie
?
They
confesse
also
,
that
Christes
body
is
of
a
iust
length
,
breadth
,
and
thicknesse
.
are
they
not
then
absurd
fellowes
,
that
beleeue
,
that
such
a
body
can
be
conteined
in
a
piece
of
an
host
no
bigger
then
a
counter
?
and
are
they
in
their
wits
,
that
teach
that
one
host
being
consecrated
,
Christes
whole
body
is
there
,
and
that
the
host
being
broken
,
Christs
body
is
also
whole
in
euery
peece
thereof
?
Are
they
not
also
impious
and
absurd
fellowes
,
that
say
,
that
a
dogge
,
a
hogge
,
a
mouse
,
or
a
sparrow
,
may
eate
vp
the
Sauiour
of
the
world
?
That
the
same
man
should
be
both
a
creature
and
a
creator
,
nay
a
creator
of
his
owne
Creator
,
is
an
absurditie
passing
the
boundes
both
of
religion
and
reason
.
and
yet
this
is
a
peece
of
Popish
diuinitie
.
Innocentius
lib.
4.
de
myst
.
missae
.
c.
19.
sayth
,
that
dayly
a
creature
is
made
the
creator
.
ita
ergo
quotidie
creatura
sit
creator
.
and
in
Stella
Clericorum
we
finde
these
words
,
Sacerdos
est
creator
sui
Creatoris
:
that
is
,
a
Priest
is
the
creator
of
his
creator
.
Papistes
also
make
Christians
barbarous
Canibales
,
and
eaters
of
mans
flesh
,
and
drinkers
of
mans
blood
.
Nay
when
they
eate
his
flesh
,
they
suppose
they
drinke
his
blood
by
a
necessarie
concomitance
,
making
Christians
both
to
eate
and
drinke
with
one
breath
.
and
in
a
certeine
prouinciall
constitution
,
beginning
,
ignorantia
.
de
summa
Trinit
.
the
Masse-priests
teach
their
followers
,
neither
to
eate
,
nor
to
drinke
Christes
body
,
but
to
suppe
it
vp
perfectly
,
tritum
modicè
sorbere
perfectè
.
Christes
blood
hath
redeemed
vs
,
and
saued
vs
,
as
holie
Scriptures
teach
vs
.
but
the
papistes
say
,
that
Christes
bloud
is
really
in
the
chalice
after
consecration
,
in
which
notwithstanding
we
reade
in
stories
,
that
both
Victor
the
third
,
and
William
archbishop
of
Yorke
,
that
liued
in
the
daies
of
Anastasius
the
4.
was
poisoned
.
In
the
Sacrament
they
confesse
,
that
wormes
may
be
engendred
,
and
that
the
consecrated
wine
may
be
corrupted
.
is
it
not
then
a
most
absurd
peece
of
doctrine
,
to
hold
,
that
Christs
body
and
bloud
should
be
in
the
Sacrament
,
where
vermine
is
engendred
,
and
which
is
subiect
to
corruption
?
Is
it
not
also
extreme
folly
to
abandon
Christ
,
in
whose
name
we
are
commanded
to
pray
to
the
Father
;
and
to
pray
to
God
in
the
name
of
Saints
,
which
is
no
where
commanded
,
but
rather
forbidden
as
derogatory
to
Gods
honour
?
In
the
office
of
our
Ladie
at
Matins
in
a
certeine
antiphona
,
they
say
,
gaude
Maria
virgo
,
cunctas
haereses
sola
interemisti
in
toto
mundo
.
Resoice
virgin
Mary
,
thou
onely
hast
killed
all
heresies
in
the
whole
world
.
but
what
more
foolish
,
then
without
warrant
,
to
ascribe
this
to
the
virgin
Mary
,
and
to
take
this
honour
from
almightie
God
?
They
also
say
their
Pater
noster
before
stockes
and
stones
.
but
what
is
more
absurd
,
then
to
pray
to
those
,
that
cannot
heare
,
and
to
looke
for
helpe
of
them
,
that
cannot
helpe
themselues
?
The
Masse-priests
in
their
praiers
looking
vpon
a
little
woodden
crucifixe
,
say
,
thou
hast
redeemed
vs
.
thou
hast
reconciled
vs
to
thy
Father
,
as
Bellarmine
lib.
2.
de
cultu
sanct.
c.
23.
confesseth
.
may
we
then
thinke
,
that
these
are
well
in
their
wits
,
that
make
a
peece
of
wood
,
or
mettall
,
their
Sauiour
,
and
take
this
honour
from
the
Sonne
of
God
,
to
giue
it
to
a
dumbe
image
?
In
their
breuiaries
they
pray
thus
to
the
crosse
,
auge
pijs
iustitiam
reisque
dona
veniam
.
iner●ase
iustice
in
the
godly
,
and
grant
pardon
to
sinners
.
are
they
not
very
blockish
then
,
trow
you
,
that
thus
pray
to
a
blocke
,
and
hope
to
finde
pardon
of
a
dumbe
creature
?
At
Cahors
in
France
they
pray
to
Christs
winding-sheete
,
which
they
call
sudarium
,
saying
,
holy
sudary
pray
for
vs
:
and
againe
,
sudarium
Christi
liberet
nos
à
peste
,
&
morte
tristi
.
the
winding
sheet
of
Christ
let
it
deliuer
vs
from
the
plague
and
heauy
death
.
as
if
a
sheete
could
pray
for
vs
,
or
deliuer
from
the
plague
.
doe
they
not
deserue
to
be
trussed
in
a
cloke-bagge
,
whose
trust
is
in
a
counterfet
winding-sheete
?
They
giue
the
same
honor
to
the
sacrament
,
and
to
the
crosse
,
that
is
due
to
God
,
very
absurdly
transferring
the
glorie
of
God
to
creatures
.
are
they
not
then
absurd
worshippers
,
that
cannot
distinguish
betwene
God
and
creatures
?
and
doe
they
not
very
absurdly
deny
themselues
to
be
idolaters
?
Absurdly
also
they
celebrate
the
feast
of
the
crosse
whereon
our
Sauiour
was
dishonored
,
not
celebrating
the
feast
of
the
asse
,
on
which
he
was
honored
.
Durand
rat
.
diui
.
7.
c.
11.
disputing
this
matter
is
much
pusseld
about
it
.
They
beleeue
verily
,
that
images
haue
talked
and
walked
,
and
all
this
because
it
is
said
so
in
the
legend
.
but
they
shew
themselues
very
foolish
,
that
beleeue
legends
,
and
beleeue
not
the
scriptures
,
that
say
they
haue
mouthes
and
speake
not
,
feete
and
walke
not
.
The
grounds
of
their
religion
are
very
absurd
and
foolish
:
for
they
sound
themselues
vpon
the
Pope
and
his
decretales
;
the
Pope
being
oftentimes
soolish
and
ignorant
,
and
his
decretales
being
rude
,
false
,
and
oftentimes
ridiculous
.
Baldus
in
c.
1.
de
natur
.
seud
.
saith
,
that
Pope
Celestine
the
sift
was
a
simple
fellow
.
vnum
pecus
.
Innocent
the
3.
in
the
Chap.
solitae
.
demaior
.
&
obed.
argueth
,
that
the
Pope
is
aboue
the
Emperor
,
because
the
sunne
is
bigger
then
the
moone
.
an
argument
meerely
lunaticall
.
in
another
place
he
gathereth
,
that
we
are
now
to
obserue
the
laws
of
Deuteronomy
,
because
Deuteronomium
signifieth
a
second
law
.
Bonisace
the
eight
in
the
chap.
vnam
sanctam
.
extr.
de
maior
.
&
obed.
proueth
the
Pope
to
be
aboue
al
Princes
,
because
we
reade
Genes.
1.
that
God
in
the
beginning
made
the
world
.
Clement
the
6.
in
the
chap.
Vnigenitus
extr.
de
poenit
.
&
remiss
.
saith
,
that
vnlesse
the
ouerplus
of
the
merits
of
Christ
had
beene
bestowed
in
dispensing
the
treasure
of
indulgences
,
that
the
same
had
beene
void
and
superfluous
,
and
like
treasure
laid
vp
in
a
napkin
.
that
the
decretales
are
full
of
lyes
we
shall
declare
,
when
we
come
to
speake
of
Popish-lies
.
They
say
it
is
a
point
of
faith
,
to
beleeue
,
that
the
Pope
is
Saint
Peters
successor
,
and
head
of
the
church
.
yet
if
the
Priest
,
that
baptised
the
Pope
had
no
intention
to
baptize
him
,
then
he
is
no
member
of
the
church
:
if
he
that
ordred
the
Pope
had
no
intention
to
order
him
,
then
is
he
no
priest
.
If
he
haue
no
intention
to
consecrate
,
then
doth
he
not
consecrat.
so
all
dependeth
vpon
mens
secret
and
vnknowen
intentions
.
They
confesse
also
,
that
Christs
body
is
not
in
the
sacrament
,
if
the
priests
haue
no
intention
to
consecrat
;
of
which
it
followeth
,
that
all
Papists
,
for
ought
they
know
,
are
absurd
idolaters
.
Their
ceremonies
are
full
of
foolerie
.
first
in
the
masse
the
Priest
absolueth
the
clerke
,
and
then
the
clerke
absolueth
the
Priest
,
which
is
all
like
,
as
if
one
mule
should
scratch
another
.
it
is
absurd
also
to
put
the
keyes
into
a
boies
hand
,
that
is
no
Priest
.
The
Priest
kisseth
the
altar
,
and
praieth
for
remission
of
sinnes
by
the
merites
of
Saints
whose
reliques
are
there
contained
.
so
a
stocke
kisseth
a
stone
,
and
forgetting
Christ
praieth
for
remission
of
sins
by
the
merites
of
Saints
,
whose
reliques
are
said
to
be
there
,
where
there
is
no
reliques
at
all
,
and
percase
the
bones
of
dogs
,
or
apes
,
or
other
beasts
,
for
ought
the
wise
masse-priest
knoweth
.
In
the
Missale
of
Sarum
after
the
priest
hath
consecrated
,
he
maketh
a
low
legge
worshipping
the
worke
of
his
owne
hand
,
and
saith
aue
,
which
is
as
much
,
as
God
saue
you
sir
,
or
you
are
welcome
to
towne
.
The
priest
is
apparrelled
like
a
moriske-dancer
,
and
skippeth
and
danceth
about
the
altar
like
an
ape
in
a
chaine
.
his
head
is
shauen
and
well
greased
,
his
hands
washed
,
but
his
hart
vncleane
.
and
this
gallant
taketh
vpon
him
,
not
only
to
offer
Christ
in
sacrfice
,
but
also
to
swallow
him
downe
like
a
pill
without
chawing
.
The
Friers
for
the
most
part
are
apparrelled
like
chimney-sweepers
,
or
burners
of
houses
,
with
a
hood
vpon
their
head
like
a
bagge
of
hippocrace
.
The
Popes
when
they
are
first
chosen
doe
cast
mony
abroad
saying
,
argentum
&
aurum
non
est
mihi
,
as
is
prescribed
lib.
1.
caerem.
but
most
vnlike
they
are
to
him
,
whose
words
they
abuse
.
further
,
absurdly
they
deny
themselues
to
haue
mony
,
when
they
cast
mony
a
broad
,
and
inioy
so
great
riches
.
When
they
take
the
Pope
from
the
perced
stoole
,
where
his
humanitie
is
tried
,
they
say
he
hath
raysed
the
poore
out
of
the
dust
.
ex
stercor
ariae
eleuantes
dicunt
,
suscitat
de
puluere
egenum
.
and
yet
absurdly
this
beggar
,
as
they
say
,
is
lord
of
lords
and
King
of
Kings
.
Their
demands
and
answers
in
matters
of
religion
are
not
very
wise
.
Austen
asketh
of
Gregory
,
as
Bede
reporteth
lib.
1.
hist.
Angl.
c.
28.
whether
a
woman
with
child
were
to
be
baptised
,
as
if
not
shee
,
as
well
as
others
.
Boniface
of
Mentz
asked
the
Pope
;
if
it
were
lawfull
to
eat
Bacon
.
and
he
answereth
,
yea
:
but
prouided
alwaie
,
said
he
,
that
it
be
dried
with
smoke
,
or
boyled
.
Their
legends
are
feriall
.
Ruffine
one
of
S.
Francis
his
schollers
disputing
with
the
diuell
,
told
him
he
would
doe
Sir
reuerence
in
his
mouth
.
Ruffinus
dixit
diabolo
,
aperi
os
tuum
,
&
ego
stercorisabo
in
illud
.
S.
Francis
in
an
award
betwixt
a
wolfe
,
S.
Aidus
,
as
Capgraue
telleth
,
hauing
compassion
on
8.
hungry
wolues
gaue
them
8.
of
his
lambes
,
and
after
they
were
eaten
got
them
out
of
the
wolues
belly
by
praier
.
Austen
the
monke
by
praier
obteined
,
that
the
men
of
Dorset
,
that
had
scorned
him
,
and
all
their
posterity
,
had
tailes
.
belike
the
race
is
now
failed
.
the
whole
legend
is
full
of
foolish
fables
.
but
I
shall
haue
occasion
to
speake
thereof
elsewhere
.
The
reasons
of
their
religion
are
absurd
.
Coemiterium
,
saith
Durand
.
l.
1.
c.
5.
dicitur
a
cimen
,
quod
est
dulce
,
&
sterion
quod
est
statio
&c.
vel
quia
ibi
sunt
cimices
,
vel
vermes
vltra
modum
foetentes
.
and
againe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dicitur
quasi
pollutum
antrum
.
in
the
same
booke
c.
4.
he
saith
,
the
bell-rope
betokeneth
the
humility
&
life
of
preachers
,
and
the
measure
of
mans
life
.
it
is
great
pity
that
the
Iebusites
and
masse-priests
are
not
haltred
with
this
signe
of
humility
,
and
compassed
with
this
measure
.
Lib.
3.
cap.
10.
he
saith
the
priests
stole
betokeneth
the
light
yoke
of
the
Lord
.
Stolalene
domini
iugum
significat
.
lib.
3.
c.
11.
speaking
of
the
vestiment
called
dalmatica
,
he
saith
it
hath
wide
sleenes
,
because
charity
ought
to
be
stretched
out
to
our
enemies
.
Charitas
enim
extendi
debet
etiam
vsque
ad
inimicos
.
The
schoole
distinctions
are
as
absurd
,
as
the
doctrine
of
Papists
.
they
distinguish
betweene
the
worship
of
latria
,
and
doulia
,
as
if
that
were
proper
to
God
,
this
to
creatures
.
but
the
vse
of
these
Greeke
words
admit
no
such
distinction
.
beside
that
distinguishing
termes
they
giue
in
effect
the
honour
of
God
to
creatures
.
They
say
the
first
iustice
is
without
workes
,
the
second
is
of
workes
.
but
the
holy
scriptures
speake
but
of
one
sort
of
iustice
,
whereby
Christians
are
to
be
iustified
before
God
.
They
speake
strangely
of
opus
operatum
,
&
opus
operans
.
but
scriptures
acknowledge
no
such
inkepot
termes
,
nor
doctrine
.
The
distinction
of
merits
of
congruity
and
condignity
is
as
absurd
as
the
rest
.
for
how
can
a
man
that
is
vnworthy
of
fauour
,
be
said
to
merit
?
With
the
sprinkling
of
holy
water
they
thinke
to
driue
away
Diuels
.
but
it
is
most
absurd
to
thinke
,
that
they
are
scarred
with
water
.
In
the
church
seruice
they
vse
a
tongue
not
vnderstood
.
but
in
the
primitiue
church
,
as
Aquin.
in
1.
Cor.
14.
confesseth
,
that
was
counted
madnesse
.
they
pray
also
like
parrats
,
and
know
not
what
they
say
:
which
is
foolish
and
fruitlesse
.
In
consecrating
of
churches
they
write
the
Greek
Alphabet
vpon
the
pauement
.
but
what
is
more
foolish
than
to
teach
stones
the
Alphabet
?
They
doe
also
grease
the
altar
and
set
vp
lights
before
crosses
,
that
euerie
simple
soule
may
see
their
soolery
.
And
when
their
Disciples
lie
a
dying
,
then
they
put
light
in
their
hands
,
and
grease
their
eies
.
but
it
is
ridiculous
to
shew
light
to
dead
men
,
or
to
thinke
that
men
can
see
better
hauing
oile
in
their
eies
.
What
then
remaineth
,
but
that
we
beseech
God
to
open
the
eies
of
Papists
,
that
they
may
in
the
end
see
the
fooleries
and
absurdities
of
that
superstitious
religion
,
whereto
now
they
are
so
much
addicted
?
CHAP.
XXVIII
.
That
popish
religion
doth
keepe
Christians
in
blindnesse
and
ignorance
of
God
and
godlinesse
.
IF
none
but
fooles
despise
wisedome
and
instruction
,
as
the
wiseman
Prouerb
.
1.
teacheth
vs
;
then
cannot
we
thinke
the
Papists
wise
,
that
not
onely
delight
in
ignorance
,
but
also
debarre
lay-men
from
all
ordinary
meanes
of
instruction
in
the
doctrine
of
true
piety
.
That
they
delight
in
ignorance
,
it
appeareth
,
in
that
they
commend
the
colliars
faith
,
that
could
answeare
the
Diuell
nothing
,
but
that
he
beleeued
as
the
Church
beleeueth
,
albeit
he
knew
not
what
it
was
.
they
doe
also
teach
their
followers
,
that
for
simple
people
it
is
sufficient
to
beleeue
the
articles
of
the
faith
implicite
.
for
so
saith
Linwood
in
Gloss.
in
c.
ignorantia
.
de
sum
.
Trinit.
Thomas
Aquinas
2.2
.
q.
2.
art.
6.
compareth
Gods
people
to
asses
,
and
their
teachers
to
oxen
,
&
saith
it
is
sufficient
for
them
in
matters
of
faith
to
adhere
to
their
superiours
.
and
although
he
say
,
that
they
are
to
beleeue
the
articles
of
the
Creed
explicite
,
yet
Syluester
in
summa
in
verb.
fides
;
expoundeth
it
,
that
they
are
to
beleeue
these
articles
explicitè
,
as
farre
as
they
direct
vs
to
the
last
end
.
in
2.2
.
q.
82.
art.
3.
Thomas
saith
,
that
the
women
and
simple
people
are
most
deuout
.
and
M.
Cole
a
man
not
lightly
accounted
of
among
the
Papists
,
said
openly
,
that
ignorance
was
the
mother
of
deuotion
.
That
they
deprine
lay-men
of
all
ordinary
meanes
of
instruction
in
matters
of
faith
,
it
appeareth
first
,
for
that
they
seldome
permit
scriptures
translated
into
vulgar
tongues
to
be
read
by
them
.
but
Scriptures
as
the
Apostle
teacheth
vs
2.
Tim.
3.
are
profitable
to
instruct
.
Secondly
,
they
expressely
forbid
them
to
bee
read
publickly
in
the
Church
.
their
seruice
also
and
administration
of
sacraments
,
is
for
the
most
part
in
tongues
not
vnderstood
of
the
vulgar
sort
.
Thirdly
they
wil
not
suffer
lay-men
to
dispute
of
matters
of
faith
.
for
they
are
excommunicate
,
if
they
do
it
,
as
Nauarrus
in
enchirid
.
in
1.
praecept
.
c.
11.
declareth
.
Fourthly
,
their
preachers
seldome
teach
the
people
.
and
when
they
doe
it
,
yet
as
Dante
canto
.
29.
saith
,
they
preach
their
owne
inuentions
,
and
tell
idle
tales
without
edification
.
Cornelius
Agrippa
de
vanit
.
scient.
c.
de
theolog
.
saith
,
that
for
the
Gospell
,
and
Gods
word
they
preach
meere
toies
,
and
humane
inuentions
.
pro
euangelijs
&
pro
verbo
Dei
meras
nugas
&
humana
verba
crepant
praedicantes
euangelium
,
adulterantes
verbum
Dei
.
Fifthly
,
if
either
any
preach
the
truth
syncerely
,
or
else
speaketh
against
the
impieties
and
heresies
of
poperie
;
then
is
hee
either
forced
to
abiure
,
or
else
adiudged
to
the
fire
.
Finally
all
bookes
of
religion
in
vulgar
tongues
,
whereby
Christians
may
come
to
the
knowledge
of
the
truth
are
suppressed
,
and
by
great
penalties
forbidden
.
This
we
find
by
experience
,
that
both
Priests
and
people
are
most
ignorant
of
matters
of
faith
,
where
poperie
is
professed
.
and
first
to
begin
with
the
Popes
,
Alphonsus
à
Castro
lib.
1.
de
haeres
.
saith
,
that
diuers
Popes
haue
beene
vtterlie
vnlearned
.
constat
plures
Papas
adeo
illiteratos
esse
,
vt
Grammaticam
penitus
ignorent
.
this
sentence
now
in
later
editions
they
haue
caused
to
be
razed
out
of
the
booke
.
but
yet
it
is
not
to
be
forgotten
,
that
one
Pope
for
fiat
,
said
siatur
.
Laziardus
epit
.
c.
183.
speaking
of
Gregory
the
sixth
,
saith
he
caused
another
to
be
consecrated
with
him
for
saying
of
masse
,
seeing
he
was
rude
and
ignorant
of
letters
.
vt
dictum
est
,
alium
secum
consecrari
fecit
,
cum
esset
rudis
literarum
.
Felin
c.
si
quando
.
de
rescriptis
,
saith
,
the
Pope
cannot
bee
deposed
for
want
of
learning
.
Papa
propter
defectum
literaturae
non
potest
deponi
.
How
simple
clerkes
they
were
,
it
appeareth
,
for
that
,
as
Auentinus
testifieth
annal.
lib.
3.
Pope
Zachary
condemned
Virgilius
a
bishop
of
Germany
as
an
hereticke
,
for
saying
there
were
antipodes
.
Paul
the
second
,
as
Platina
testifieth
,
determined
them
to
be
heretickes
,
that
named
the
word
academy
,
and
was
an
enemie
of
learning
.
Iohn
Peccham
in
the
prouinciall
constitution
,
beginning
ignorantia
sacerdotum
,
thinketh
it
sufficient
for
Priests
,
either
by
themselues
,
or
by
others
once
euery
quarter
to
expound
the
articles
of
the
Creed
,
the
ten
commandements
,
the
two
commandements
of
the
Gospell
,
the
seuen
workes
of
mercy
,
the
seuen
deadly
sinnes
,
the
seuen
principall
vertues
,
and
seuen
sacraments
,
and
that
without
any
curiosity
.
Platina
complaining
of
the
ignorance
of
Priests
of
his
time
crieth
out
,
quanta
ignoratio
,
cum
suispsius
,
tum
doctrinae
Christiana
?
what
ignorance
,
saith
he
,
is
in
them
,
as
well
of
themselues
,
as
of
Christian
doctrine
?
The
two
points
of
a
bishops
mitre
,
as
Durand
in
his
rational
.
teacheth
,
signifie
the
old
and
new
Testament
.
but
Lois
Mersilius
an
Augustinian
frier
,
being
asked
,
what
the
two
stroppes
of
the
mitre
that
hang
on
the
bishops
backe
doe
meane
,
said
,
they
signified
,
that
he
neither
vnderstood
the
old
,
nor
new
testament
.
And
this
is
the
case
of
most
popish
prelates
.
Matthew
Paris
in
Willielmo
Conquaest
.
saith
,
that
clerkes
were
then
so
vnlearned
,
that
such
as
vnderstood
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-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
commit
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
,
nor
other
vertue
,
but
only
,
that
he
professe
outwardly
the
Romish
religion
and
be
subiect
to
the
Pope
;
a
matter
of
no
great
difficulty
.
If
a
man
take
vpon
him
the
habit
of
a
Monke
or
a
Frier
,
they
make
it
a
second
baptisate
,
and
that
state
,
they
say
,
is
a
state
of
perfection
.
so
you
see
how
easie
a
matter
it
is
with
Papists
,
not
only
to
be
a
true
member
of
the
church
,
but
also
a
perfect
Christian
.
for
who
cannot
take
vpon
him
a
Friars
or
Monkes
weede
?
in
the
apologie
for
Herodotus
it
is
testified
,
that
a
certaine
Frier
taught
,
that
the
only
way
for
the
Diuell
to
be
saued
,
was
to
put
on
Saint
Francis
his
coule
.
Further
they
teach
,
that
the
Pope
hath
power
,
to
grant
pardons
for
fornication
,
adultery
,
incest
,
rapes
,
murders
,
periurie
,
trechery
,
sodomitrie
,
maranismes
and
all
vices
,
as
appeareth
by
the
Popes
penitentiary
taxes
,
and
that
for
no
great
sums
of
money
.
now
what
more
easie
then
to
obteine
the
Popes
pardon
?
If
a
man
heare
Masse
euery
Sunday
&
holyday
,
and
confesse
at
shrouetide
,
and
be
houseled
at
Easter
,
and
fast
from
flesh
,
and
obserue
the
rest
of
the
Romish
precepts
and
ceremonies
,
he
is
taken
for
a
good
Catholike
.
but
these
are
matters
to
be
performed
without
any
great
difficulty
.
The
Papists
also
teach
,
that
Christians
are
iustified
by
extreme
vnction
:
which
is
a
matter
to
bee
obteined
at
euery
pild
Priestes-hands
.
They
promise
also
generall
indulgences
to
such
as
visit
certaine
churches
at
Rome
,
and
else
where
;
which
may
bee
done
with
small
labour
.
Now
for
veniall
sinnes
they
say
,
that
knocking
of
the
brest
,
and
holy
water
is
remedy
sufficient
.
for
such
matters
they
say
Christians
neede
not
to
repent
them
.
they
hold
also
,
that
holy
water
is
good
to
driue
away
diuels
.
but
in
no
place
is
there
want
of
holy
water
.
If
a
man
liue
all
his
life
most
leudly
and
loosely
,
yet
if
he
confesse
to
a
priest
when
he
lieth
a
dying
,
and
promise
satisfaction
,
he
faileth
not
to
haue
absolution
;
and
if
he
satisfie
not
in
this
life
;
yet
they
hold
,
that
either
by
Masses
,
or
indulgences
,
he
may
be
deliuered
out
of
Purgatory
.
but
indulgences
are
not
deare
,
and
Masses
are
dogge
cheape
.
a
trentall
is
not
valued
at
30.
pence
,
nor
whole
fardels
at
great
sums
.
By
euery
small
good
worke
,
nay
by
eating
red-herrings
and
saltfish
on
fridaies
,
and
such
obseruances
they
hope
to
merit
heauen
.
so
broad
they
make
the
way
to
heauen
,
and
so
easie
a
matter
to
come
thither
.
Finally
as
Eunomius
promised
them
,
that
professed
his
faith
reward
in
heauen
,
howsoeuer
they
liued
;
so
likewise
doe
the
Papists
promise
heauen
to
their
followers
,
so
they
professe
and
set
forward
the
Popes
cause
.
whether
they
be
murdrers
of
Kings
,
or
massacrers
,
or
rebels
,
or
filthie
whore-mongers
,
or
Sodomites
,
it
skilleth
not
;
the
Masse-priests
promise
not
only
pardon
,
but
also
reward
in
heauen
,
so
they
die
in
the
Popes
obedience
,
and
professe
his
religion
.
This
religion
therefore
that
giueth
such
liberty
to
sinners
,
and
leadeth
them
such
pleasant
waies
,
feeding
the
eies
of
people
with
sights
,
their
eares
with
pleasant
soundes
,
and
satisfying
all
their
senses
with
carnall
pleasures
,
cannot
bee
true
.
We
could
also
specifie
the
same
by
infinit
examples
,
and
by
particulars
shew
,
that
papists
run
the
broade
way
,
but
that
we
reserue
it
to
the
next
Chapter
.
CHAP.
XXX
.
That
Popish
religion
bringeth
foorth
such
bitter
fruits
,
that
the
professors
thereof
haue
no
reason
to
boast
of
their
workes
.
GOod
trees
are
knowen
by
their
fruits
.
let
vs
then
see
what
fruits
haue
come
of
Popery
,
that
we
may
know
,
whether
the
tree
be
good
or
no
,
from
whence
they
haue
issued
.
Bristow
in
his
39.
Motiue
imagineth
,
that
we
haue
nothing
to
say
against
his
consorts
,
and
therefore
braggeth
much
of
workes
,
and
despiseth
his
aduersaries
,
as
running
the
broade-way
to
destruction
.
but
when
his
consorts
shall
see
our
discourse
concerning
the
fruits
&
effects
of
Poperie
,
and
their
strange
&
enormous
wicked
liues
,
they
will
wish
,
that
for
this
matter
we
had
neuer
beene
called
in
question
.
First
then
wee
saie
,
that
the
Papistes
erre
in
the
doctrine
of
workes
,
and
next
that
their
liues
are
so
disorderly
,
as
if
they
did
only
study
to
excell
in
all
wickednesse
,
leudenesse
and
villanie
.
Christians
beleeue
,
that
the
law
of
God
is
a
perfect
rule
of
good
life
.
but
they
hold
,
that
not
only
Gods
lawes
,
but
all
scriptures
are
imperfect
,
and
insufficient
without
traditions
.
Christians
beleeue
,
that
the
perfection
of
Christian
life
consisteth
in
the
Gospell
.
but
these
teach
,
that
the
rules
of
Benet
,
Francis
,
Dominicke
and
other
monkes
and
friers
,
doe
direct
vs
to
a
further
perfection
,
then
is
commanded
in
the
Gospell
.
They
doe
as
well
beleeue
,
that
the
lawes
of
the
Pope
do
binde
our
consciences
,
as
Gods
lawes
,
and
thinke
,
that
the
workes
done
according
to
the
Popes
lawes
do
as
well
please
God
,
as
the
works
commanded
in
Gods
lawes
.
They
make
more
conscience
to
absteine
from
flesh
on
Friday
,
then
to
murder
Christians
,
as
their
curiositie
in
keeping
that
forme
of
fast
,
and
their
crueltie
in
murdring
and
massacring
Christians
doth
declare
.
The
Masse-priests
giue
absolution
to
most
haynous
sinners
,
and
enioyne
them
penance
afterward
.
the
Pope
granteth
indulgences
to
most
horrible
offenders
.
They
beleeue
not
that
concupiscence
is
sinne
,
or
that
it
is
better
for
Votaries
to
marry
then
to
burne
,
or
that
Veniall
sinnes
deserue
the
curse
of
the
law
,
or
eternall
death
.
They
teach
that
euery
Christian
is
to
satisfie
for
the
temporall
paines
due
to
sinnes
,
and
that
either
in
this
life
,
or
in
the
life
to
come
,
in
purgatorie
.
They
beleeue
that
a
man
may
be
iustified
by
extreme
vnction
,
and
other
popish
sacraments
,
and
by
the
works
of
the
law
,
and
not
by
faith
in
Christ
Iesus
.
They
suppose
,
that
euery
man
is
able
to
performe
the
workes
of
the
law
perfectly
.
of
which
it
followeth
,
that
,
as
the
Pelagians
taught
,
a
man
may
liue
without
sinne
.
Finally
by
their
workes
they
hope
to
merit
eternall
life
;
which
is
directly
contrary
to
the
Apostles
doctrine
Rom.
6.
who
teacheth
vs
,
that
eternall
life
is
the
gift
of
God
.
If
then
the
Papistes
erre
so
grossely
both
in
the
doctrine
of
works
,
and
also
in
the
rule
of
our
works
,
it
is
not
like
,
that
their
works
are
excellent
.
Nay
we
finde
by
practise
,
that
their
workes
are
for
the
most
part
impious
,
and
displeasing
vnto
God
,
as
for
example
the
adoration
of
the
crosse
and
sacrament
,
their
blasphemous
praiers
to
the
virgin
Mary
,
to
Angels
and
Saints
,
their
sacrilegious
taking
of
the
cup
of
the
new
testament
from
Gods
people
,
their
worship
done
to
Antichrist
,
their
periuries
and
rebellions
against
Princes
;
their
murdring
Gods
saints
,
their
mainteining
of
publicke
stewes
and
bankes
of
vsury
,
and
such
like
.
the
rest
cannot
much
please
God
or
man
:
as
for
example
,
the
begging
of
vagabond
friers
,
the
forswearing
of
mariage
,
the
eating
of
muscles
,
cockles
and
red
herrings
in
Lent
,
the
taking
of
ashes
on
Ashwednesday
,
the
ringing
and
singing
for
dead
men
,
the
shauing
of
priests
crownes
,
the
greasing
of
sicke
men
,
of
altars
,
bels
,
and
such
like
toies
and
ceremonies
.
But
to
let
these
workes
passe
,
wherin
the
papistes
please
themselues
more
then
God
or
good
men
,
we
wil
declare
,
that
no
sect
of
heretikes
euer
did
commit
more
heinous
offences
,
or
offended
more
commonly
in
matters
by
themselues
not
denied
to
be
sinnes
,
then
the
principall
of
the
Popish
sect
.
the
forme
of
confession
commonly
prescribed
to
Romish
penitents
by
the
ordinall
is
this
.
Confiteor
quia
peccaui
nimis
in
superbia
,
inani
gloria
,
in
extollentia
tam
oculorum
quam
vestium
&
omnium
actuum
mcorum
,
in
inuidia
,
in
odio
,
in
auaritia
tam
honoris
,
quam
pecuniae
,
in
ira
in
tristitia
,
in
acedia
,
in
ventris
ingluuie
,
in
luxuria
Sodomitica
&c.
so
they
confesse
themselues
guiltie
of
all
their
7.
deadly
sinnes
,
and
adde
Sodomie
and
many
other
villanies
.
Of
their
publike
stewes
in
Spaine
,
Italy
,
and
Rome
it selfe
,
and
of
the
concubinage
of
Masse-priests
,
we
haue
spoken
before
.
Boccace
in
his
second
nouell
sheweth
,
that
the
Pope
,
Cardinales
,
Prelates
,
and
other
citizens
of
Rome
did
liue
dishonestly
,
and
offend
not
only
in
naturall
,
but
also
in
Sodomiticall
luxury
.
non
solo
nella
naturale
,
maanchora
nella
Sodomitica
.
Hulderichus
of
Augusta
in
his
epistle
to
Pope
Nicolas
,
declareth
,
how
the
Popish
clergy
refusing
mariage
committed
incest
and
abominable
Sodomiticall
villanies
,
both
with
men
and
beasts
.
Sub
falsa
continentiae
specie
placere
volentes
grauiora
vides
committere
,
masculorum
ac
pecudum
amplexus
non
reformidane
.
Petrarch
in
his
106.
sonnet
doth
call
Rome
,
a
slaue
of
lecherie
and
gluttony
and
drunkennesse
,
and
saith
,
that
luxuriousnesse
is
come
to
extremitie
in
her
De
vin
serua
,
di
letti
,
e
di
vuiande
In
cui
lussuria
fa
l'vltima
proua
.
In
his
nineteenth
epistle
he
chargeth
the
court
of
Rome
not
onely
with
incontinency
,
and
vnbrideled
lustes
,
but
also
with
all
perfidiousnesse
,
impieties
and
villanies
.
Quicquid
vsquam
persidiae
&
doli
,
quicquid
inclementiae
superbiaeque
quicquid
impudicitiae
&
effrenatae
libidinis
audisti
aut
legisti
,
quicquid
denique
impietatis
&
morum
pessimorum
sparsim
habet
aut
habuit
orbis
terrae
,
totum
istic
cumulatim
videas
,
aceruatimque
reperias
.
Vguetinus
in
his
visions
doth
diuers
times
exclaime
against
the
sodomiticall
abominations
of
the
friers
.
Iterum
atque
iterum
,
saith
the
collector
,
de
scelere
sodomitico
verbum
intulit
.
speaking
against
Priests
he
said
,
they
gaue
themselues
to
follow
harlots
and
luxuriousnesse
,
and
supposed
gaine
to
be
godlinesse
.
neither
may
we
thinke
the
Masse-priests
haue
now
changed
manners
,
as
may
appeare
by
Iohn
Casaes
sonnets
,
and
a
leud
booke
entitled
Cicalamento
del
Grappa
;
both
of
them
approuing
the
sinnes
of
Sodome
,
and
iustifying
the
citie
of
Gomorrha
in
respect
of
Rome
.
in
the
visitation
of
the
abbeies
of
England
in
king
Henry
the
8.
his
daies
such
abominations
were
discouered
,
as
of
modest
men
cannot
handsomely
be
reported
.
Huntington
lib.
5.
and
Cestrensis
report
,
how
Anselme
in
one
synod
forbad
priests
marriage
,
but
in
the
next
made
lawes
against
Sodomites
,
and
there
condemned
eight
abbots
beside
inferior
monkes
,
priests
,
and
friers
.
At
Gant
,
as
appeareth
by
recordes
,
foure
Franciseans
and
one
Augustinian
frier
were
burnt
for
Sodomy
since
these
late
troubles
.
the
manners
of
the
Italians
are
knowne
to
those
,
that
haue
trauailed
that
countrey
,
and
therefore
I
need
not
to
speake
much
of
them
.
Luitprandue
lib.
6.
c.
6.
saith
,
that
the
Popes
palace
in
his
time
was
become
a
brothell
house
.
Lateranense
palatium
,
olim
sanctorum
hospitium
,
nunc
est
prostibulum
meretricum
.
Gregory
the
12.
as
Theod.
à
Niem
tract.
6.
vnion
.
c.
34.
reporteth
,
chargeth
two
and
twenty
monasteries
with
impietie
and
fi
lt
by
life
.
pene
omnis
religio
,
&
obseruantia
dicti
ordinis
,
ac
dei
timor
abscessit
,
libido
ac
corruptio
carnis
inter
ipsos
mares
&
moniales
,
necnon
alia
multa
mala
,
excessus
,
&
vitia
,
quae
pudor
est
effari
,
per
singula
sucereuerunt
.
Cardinals
,
saith
[
1
](A13155-e60810-b)
1
4.
Brig.
49.
Brigit
in
her
reuelations
,
giue
themselues
without
restreint
to
all
pride
,
coueteousnesse
and
delights
of
the
flesh
.
and
againe
,
now
the
stewes
are
in
more
esteeme
,
then
the
true
church
of
God
.
Catherine
of
Siend
c.
125.
saith
,
religious
men
should
resemble
Angels
,
but
are
woorse
then
diuels
.
Breidenbach
in
the
historie
of
his
peregrinations
,
speaketh
generally
of
the
men
of
his
time
and
saith
,
recessit
lex
à
sacerdotibus
&c.
that
is
,
the
law
is
departed
from
priests
,
iustice
from
princes
,
counsell
from
elders
,
good
dealing
from
the
people
,
loue
from
parents
,
reuerence
from
subiects
,
charitie
from
prelats
,
religion
from
monkes
:
and
so
he
goeth
on
not
sparing
any
.
Walter
Mapes
,
that
liued
in
the
daies
of
Henry
the
second
,
testifieth
,
that
the
clergy
did
study
wickednesse
and
impiety
.
and
calleth
them
heires
of
Lucifer
,
and
blinde
guides
.
Robert
bishop
of
Aquila
in
his
sermons
mentioned
by
Sixtus
Senensis
Biblioth.
lib.
3.
turning
himselfe
to
his
countrey
of
Italy
vttreth
these
words
with
great
vehemency
,
ô
Italia
plange
,
ô
Italia
time
,
ô
Italia
caue
&c.
that
is
,
O
Italy
lament
,
ô
Italy
feare
,
ô
Italy
beware
,
lest
for
thy
obstinacie
the
wrath
of
God
doe
not
waxe
cruell
against
thee
.
thou
art
euery
day
more
and
more
hardened
,
perseuering
in
thy
sinnes
and
maliciousnesse
.
euery
where
men
set
vp
bankes
of
vsury
.
all
places
are
defiled
with
most
foule
vices
of
the
flesh
and
most
shamefull
sodomy
.
pride
in
pompous
shewes
hath
now
possessed
cities
and
the
country
.
blasphemies
against
God
,
periuries
,
lies
,
iniustice
,
violence
,
oppression
of
the
poore
and
such
like
vices
doe
superabound
.
and
all
this
is
spoken
of
the
Popes
countrey
.
I
need
not
tell
,
saith
Platina
in
Marcellino
,
how
excessiue
the
couetousnesse
of
priests
is
,
and
of
those
especially
,
that
are
in
principall
places
,
nor
how
great
their
lust
,
ambition
,
pompe
,
pride
,
sloth
,
ignorance
of
themselues
,
and
of
Christian
doctrine
is
growne
,
how
corrupt
their
religion
is
,
and
rather
dissembled
,
then
true
;
and
how
corrupt
their
manners
are
,
in
prophane
men
,
whom
they
call
secular
to
be
detested
,
seeing
they
offend
so
openly
and
publikely
,
as
if
they
sought
praise
thereby
.
in
Gregory
the
4.
he
hath
these
words
,
in
omnem
luxum
&
libidinem
se
effundit
ecclesiasticus
ordo
:
writing
of
Iohn
the
13.
he
saith
,
he
was
a
man
contaminated
from
his
youth
with
all
filthinesse
and
dishonesty
.
in
the
life
of
Gregory
the
6.
speaking
of
three
Popes
,
he
calleth
them
three
most
foule
monsters
.
Wernerus
infasciculo
temporum
,
bewaileth
the
state
of
the
church
,
as
if
holy
men
were
failed
,
&
truth
perished
from
the
sons
of
men
.
speaking
of
the
times
about
a
thousand
yeares
after
Christ
,
he
saith
,
Christian
faith
began
to
faile
,
and
that
then
men
began
to
giue
themselues
to
soothsaying
,
and
witch-craft
.
Apud
plerosque
religionis
nostrae
primores
,
saith
Picus
Mirandula
in
orat
.
ad
Leonem
10.
ad
quorum
exemplum
componi
,
atque
formari
pl●bs
ignara
debuisset
,
aut
nullus
aut
certe
exiguus
dei
cultus
,
nulla
bene
viuendi
ratio
atque
institutio
,
nullus
pudor
,
nulla
modestia
.
he
saith
,
that
in
the
principall
of
the
clergie
there
was
neither
religion
,
nor
good
life
,
nor
shame
.
afterward
he
taxeth
the
luxuriousnesse
of
all
estates
,
but
especially
the
furiousnesse
of
lusts
,
the
ambition
,
couetousnesse
and
superstition
of
the
Romish
Clergie
.
Marcellus
Palingenius
in
virgine
,
complaineth
of
a
generall
corruption
of
manners
throughout
the
world
.
imo
libenter
saith
he
Destituam
hunc
mundum
,
innumerisque
refertum
Fraudibus
atque
dolis
,
incestibus
,
atque
rapinis
,
Est
vbi
nulla
fides
,
piet
as
est
nulla
,
nec
vlla
Iustitia
,
&
pax
&
requies
,
vbi
crimina
regnant
Omnia
.
He
saith
,
that
all
vices
reigned
,
and
that
there
was
neither
faith
,
nor
piety
,
nor
iustice
in
the
world
:
viz.
among
the
Papists
.
Matthew
Paris
in
Henrico
tertio
complaineth
,
that
religion
was
trodden
vnder
foote
,
and
that
vsury
and
simony
reigned
.
Erasmus
de
amicab
.
concord
.
saith
,
that
if
a
man
looke
neerely
,
he
shall
find
all
filled
with
fraudes
,
iniuries
,
rapines
.
si
quis
propiùs
inspiciat
,
inueniet
fraudibus
,
iniurijs
,
rapini●referta
omnia
.
Hereupon
Petrus
de
Aliaco
lib.
de
reformat
.
ecclesiae
complaineth
,
that
certaine
barators
had
destroied
the
church
,
which
the
fathers
had
formerly
built
.
primitius
theologi
ecclesiam
aedificauerunt
,
quam
nunc
baritatores
destruxerunt
.
Simony
and
Vsury
among
the
Romanists
is
so
common
,
that
as
Matth.
Paris
saith
,
they
accompt
the
first
no
sinne
,
the
second
a
small
sinne
.
Felin
in
c.
ex
parte
.
de
offic.
&
potest
.
iudic
.
delegat
.
saith
,
that
without
the
rent
of
Simony
the
popes
sea
would
grow
contemptible
.
heu
Simon
regnat
,
per
munera
quaeque
reguntur
,
saith
one
in
hist.
Citizensi
.
Theodoric
à
Niem
lib.
2.
de
schism
.
c.
7.
saith
,
that
vsury
did
then
so
much
preuaile
that
it
was
accompted
no
fault
.
Paul
the
4.
and
Pius
the
4.
in
their
times
were
great
banquiers
and
vsurers
,
as
we
may
see
in
their
liues
written
by
a
Parasite
of
the
Popes
called
Onuphrius
.
If
we
should
speake
of
particular
men
,
we
should
find
no
end
of
their
villanies
.
Wernerus
speaking
of
Iohn
the
12.
saith
he
was
wholy
giuen
to
lust
.
totus
lubricus
.
Beno
,
Platina
and
others
testifie
,
that
Siluester
the
2.
and
Benedict
the
ninth
were
Magicians
,
and
the
Diuels
sworne
sernantes
.
Gregory
the
7.
was
deposed
by
the
councell
of
Brixia
,
as
a
notorious
necromancer
possessed
with
a
diabolicall
spirit
.
Iohn
the
23.
was
conuicted
in
the
councell
of
Constance
to
be
an
incestuous
person
,
a
Sodomit
,
and
an
atheist
denying
the
immortality
of
the
soule
,
as
we
reade
in
the
actes
thereof
.
Clement
the
5.
as
Hermannus
testifieth
,
was
a
publike
fornicator
.
the
same
is
also
testified
by
Mattheo
Villani
hist.
l.
3.
c.
39.
against
Clement
the
sixt
.
Sixtus
the
4.
passed
Nero
in
cruelty
and
all
villany
.
Gaude
prisce
Nero
,
saith
one
,
vincit
te
crimine
Sixtus
;
Hic
scelus
omne
clauditur
,
&
vitium
.
Marullus
and
others
testifie
against
Innocent
the
8.
that
he
had
sixteene
bastards
,
and
was
a
dull
fellow
giuen
to
carnall
pleasures
.
Of
Alexander
the
6.
we
reade
,
that
he
wasted
the
world
,
ouerthrew
law
and
religion
.
neither
could
Onuphrius
dissemble
his
vices
.
He
that
listeth
to
see
the
like
testimonies
against
Masse-priests
,
Monkes
,
Friers
,
and
their
complices
,
let
him
reade
the
second
booke
of
my
answere
to
Rob.
Parsons
his
warne-word
.
But
what
should
proofes
neede
in
so
plaine
matters
?
if
the
Popes
,
whom
they
call
most
holy
,
be
such
,
we
must
not
imagine
,
that
their
base
slaues
,
and
dependants
are
better
.
The
practise
of
this
sect
doth
iustifie
this
charge
most
fullie
.
of
late
time
they
haue
murdred
millions
of
Gods
Saints
.
In
England
of
late
they
attempted
to
destroy
the
King
and
his
house
,
to
blow
vp
the
Lords
&
Commons
in
Parliament
assembled
,
and
to
cut
the
throtes
of
all
good
men
.
they
neither
respect
King
nor
friend
,
old
nor
yoong
,
oath
nor
promise
.
Among
themselues
there
is
neither
iustice
nor
honesty
.
poore
people
are
abused
with
superstitious
shewes
,
and
dissembled
grauity
.
through
the
practises
of
Popes
,
Christendome
is
diuided
,
and
the
kingdome
of
Turkes
enlarged
.
Can
those
therefore
bee
good
men
,
that
doe
such
leud
acts
?
and
haue
they
reason
to
boast
of
works
,
whose
liues
are
so
defiled
with
all
vices
?
CHAP.
XXXI
.
That
in
Popery
a
base
accompt
is
made
of
Princes
,
and
all
lay-men
.
HOly
scriptures
doe
giue
honorable
titles
not
only
to
Kings
and
Princes
,
but
also
to
all
the
people
of
God
.
Princes
Rom.
13.
are
called
superior
powers
,
and
Gods
ministers
for
our
good
.
and
in
diuers
places
they
are
dignified
,
as
Gods
anoynted
.
Christians
are
also
called
Saints
,
and
Gods
heritage
,
and
his
sonnes
and
children
,
and
heires
of
Gods
kingdome
annexed
together
with
Christ
.
but
the
Masse-priests
and
polshorne
crew
make
but
a
base
reckoning
of
them
.
for
first
they
appropriat
to
themselues
the
title
of
Gods
inheritance
,
calling
themselues
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
clericos
,
as
if
the
Popes
greasie
shauelings
were
only
Gods
inheritance
,
and
the
rest
were
profane
and
common
persons
.
Secondly
in
the
church
they
diuide
themselues
from
lay-men
,
as
if
lay-men
were
not
holy
inough
to
communicate
with
them
in
Gods
seruice
,
or
else
as
if
they
were
vnworthy
to
come
neere
the
Popes
poleshorne
and
greasie
complices
.
Thirdly
they
call
themselues
only
spirituall
men
,
as
if
the
lay-people
were
grosse
and
carnall
,
and
without
sense
and
feeling
of
piety
.
they
doe
call
themselues
also
Gods
annointed
,
interpreting
these
words
touch
not
mine
anointed
,
of
their
owne
greasie
company
.
Fourthly
the
state
of
matried
folkes
is
termed
a
damned
state
of
life
,
as
appeareth
by
their
decretales
de
conuersione
coniugatorum
,
where
they
talke
of
married
folks
entring
into
monasteries
no
otherwise
,
then
as
if
they
should
talke
of
the
conuersion
of
sinners
.
Syricius
c.
plurimos
.
dist
82.
doth
talke
of
maried
folkes
,
as
of
men
profane
and
vnholy
;
and
Innocentius
in
the
same
distinction
c.
proposuisti
.
doth
interpret
these
words
of
the
Apostle
,
those
that
are
in
the
flesh
cannot
please
God
,
of
married
folkes
,
as
if
they
were
in
the
flesh
and
could
not
please
God
.
for
otherwise
his
conclusion
is
of
no
valew
.
Fiftlie
they
call
lay-people
imperfect
.
for
that
is
a
worde
vsed
by
Faber
contra
anatomen
missae
.
the
state
of
perfection
they
ascribe
commonly
to
Monkes
and
Friers
.
some
call
them
doggs
and
hoggs
,
and
proue
,
that
scriptures
are
not
to
be
permitted
to
be
read
in
vulgar
tongues
,
because
holie
things
are
not
to
bee
giuen
to
dogs
,
nor
pearles
cast
before
swine
.
Thomas
Aquinas
2.2
.
q.
2.
art.
6.
compareth
Gods
people
to
asses
,
holding
,
that
it
is
sufficient
for
them
to
adhere
to
their
superiors
in
matters
of
saith
,
because
we
read
Ioh
1.
that
the
oxen
were
at
plow
,
and
the
Asses
fedde
by
them
.
Summa
Rosella
,
and
Siluester
in
his
summe
in
verb.
fides
,
doth
take
lay-men
and
simple
people
to
be
all
one
.
and
commonly
they
call
them
idiots
and
rude
fellowes
.
6
Pops
Alexander
trod
vpon
the
Emperors
necke
,
calling
him
a
lion
&
basiliske
.
and
Boniface
the
8.
indeuoreth
to
make
Kings
his
subiects
.
7
They
make
Kings
and
Princes
their
hang-men
&
exequutioners
,
forcing
them
to
put
Gods
Saints
to
death
,
whom
the
woluish
inquisitors
before
haue
condemned
.
Finally
they
take
from
Princes
all
command
and
authority
in
the
church
,
not
suffering
them
either
to
make
ecclesiasticall
lawes
,
or
to
meddle
with
ecclesiasticall
persons
.
as
for
other
Christians
they
doe
excommunicate
them
,
curse
them
,
burne
them
,
massacre
them
,
and
set
them
together
by
the
eares
,
that
one
may
teare
another
,
if
they
repugne
against
their
commandements
.
Can
we
then
esteeme
Popery
to
be
Christian
religion
,
that
holdeth
Christians
in
so
base
accompt
?
and
will
Christians
indure
this
yoke
of
bondage
put
vpon
their
neckes
by
the
Popes
faction
,
that
endeuoreth
to
take
all
liberty
from
Christians
?
CHAP.
XXXII
.
That
Popery
is
a
doctrine
of
diuels
.
THe
diuel
being
the
author
of
all
vntrueth
and
falshood
,
it
may
well
be
said
,
that
all
the
lying
and
false
doctrine
of
papists
is
of
the
diuel
.
but
beside
this
,
there
are
particular
reasons
,
why
we
call
Popery
the
doctrine
of
diuels
.
for
first
diuers
points
of
popish
doctrine
are
specially
said
to
proceed
from
the
diuell
,
and
next
the
best
proofes
and
meanes
which
our
aduersaries
haue
to
maintaine
their
doctrine
,
are
from
the
diuell
.
The
Apostle
1.
Tim.
4.
calleth
the
prohibition
of
marriage
,
and
lawes
of
abstinence
from
certaine
meates
,
doctrines
of
diuels
.
for
speaking
of
doctrines
of
diuels
afterward
he
specifieth
the
same
,
saying
,
forbidding
to
marry
,
and
commanding
to
absteine
from
meats
,
which
God
hath
created
.
but
Papists
by
law
expressely
forbid
marriage
to
priests
,
and
others
that
haue
vowed
single
life
,
and
the
eating
of
flesh
on
fasting
daies
,
and
white
soule
in
lent
.
neither
can
they
excuse
themselues
,
for
that
they
doe
not
condemne
marriage
as
simply
euill
,
or
flesh
as
vncleane
.
for
Thcodoret
sheweth
,
that
such
came
within
the
compasse
of
the
Apostles
censure
,
as
by
law
prohibited
these
things
,
further
neither
did
the
Encratites
or
Manichees
absolutely
forbid
marriage
as
vncleane
,
but
as
not
fitting
such
as
tende
to
perfection
.
Epiphanius
in
haeres.
79.
esteemeth
the
superstition
of
those
women
,
that
offred
the
sacrifice
of
a
cake
in
the
honour
of
the
virgin
Mary
,
to
be
diabolicall
.
totum
hoc
opus
est
diabolicum
,
&
spiritus
immundi
doctrina
.
but
Papists
doe
offer
their
masse
cakes
in
the
honour
of
our
Lady
,
and
of
Saints
.
Likewise
he
calleth
it
a
doctrine
of
diuels
,
to
giue
diuine
worship
to
dead
men
.
but
this
is
a
common
practise
among
Papistes
.
for
by
Saints
they
sweare
,
and
to
them
they
confesse
their
sinnes
,
and
in
honour
of
them
they
build
churches
and
altars
,
and
say
masses
:
all
which
are
speciall
points
of
diuine
honour
.
Further
he
sheweth
,
that
the
desire
that
men
haue
in
making
grauen
images
is
a
diuelish
indeuor
.
simulachrificum
studium
diabolicus
conatus
.
but
where
is
there
more
labour
bestowed
in
making
images
,
then
in
the
synagogue
of
Rome
?
S.
Chrysostome
homil.
9.
in
epist.
ad
Coloss
.
saith
,
that
the
diuel
first
brought
in
the
superstitious
worship
of
Angels
.
diabolus
superstitionem
angelorum
introduxit
.
heere
then
we
vnderstand
,
whence
the
Papists
haue
their
worship
of
Angels
.
From
the
diuell
also
hath
the
Pope
learned
to
aduance
himselfe
aboue
al
that
is
worshipped
,
and
to
take
vpon
him
,
as
if
he
were
God
.
Apocalyps
.
9.
we
read
,
that
the
smoke
that
darkned
the
sunne
and
the
aire
came
out
of
the
bottomlesse
pit
,
and
that
locustes
came
out
of
this
smoke
.
but
this
smoke
is
nothing
else
but
the
fumes
of
the
errors
of
Popery
,
which
haue
long
darkned
the
brightnesse
of
the
truth
,
and
the
locustes
are
the
monks
and
friers
,
which
with
their
poysoned
doctrine
drawne
from
hell
haue
infected
the
mindes
of
simple
people
.
About
the
yeere
of
our
Lord
1256.
as
Matthew
Paris
testifieth
,
the
friers
published
a
booke
entituled
Euangelium
aeternum
,
composed
of
certaine
dreames
of
abbot
Ioachim
.
and
this
,
say
they
,
exceeded
the
gospel
written
by
the
foure
Euangelists
,
as
farre
as
the
Sunne
the
Moone
,
or
the
kernell
the
nut
.
but
the
author
of
the
Romant
of
the
Rose
,
where
he
speaketh
of
the
hypocrisie
of
friers
,
testifieth
,
that
this
booke
came
from
the
great
diuell
.
Fut
or
baille
(
c'est
chose
voire
)
saith
he
,
Pour
bailler
commun
exemplaire
,
Vn
liure
de
par
le
grand
diable
Dit
l'euangile
perdurable
.
That
the
Popes
haue
serued
the
diuell
,
it
appeareth
by
Iohn
the
12.
that
called
vpon
the
diuell
,
as
he
plaid
at
dice
,
by
Syluester
the
2.
and
Benet
the
9.
that
were
necromancers
,
by
Gregory
the
7.
that
[
2
](A13155-e62880-b)
2
Matt.
Paris
in
With.
Conq.
confessed
at
his
death
,
that
by
the
counsell
of
the
diuel
he
had
stirred
vp
Gods
anger
against
the
world
,
and
diuers
others
:
but
seruing
the
diuell
,
it
is
not
likely
,
but
they
learned
somewhat
of
him
.
Delrius
lib.
4.
de
Magia
.
c.
1.
q.
3.
§.
5.
testifieth
,
that
the
diuell
appeared
to
a
certaine
abbot
in
forme
of
an
Angell
,
and
commanded
him
to
say
Masse
.
but
he
would
not
haue
perswaded
it
,
vnlesse
he
had
well
liked
it
.
Dibdale
a
Masse-priest
in
England
coniured
the
diuell
to
tell
him
,
whether
Christes
body
was
present
in
the
Sacrament
or
no.
he
said
it
was
.
and
this
was
a
great
satisfaction
to
the
Papists
present
,
as
is
said
in
a
booke
of
miracles
,
that
passeth
from
hand
to
hand
.
In
the
2.
Nicene
councell
act.
4.
a
certaine
monke
prooneth
the
worship
of
Images
by
the
testimony
of
the
diuel
.
I
sengrenius
in
libro
de
Maria
in
veteri
ottinga
,
prooueth
that
the
virgin
Mary
,
was
to
be
worshipped
by
the
witnesse
of
the
diuel
,
that
said
his
aue
Maria.
In
the
2.
booke
of
conformities
fruct.
2.
they
make
proofe
by
the
diuels
testimonie
,
of
the
vertue
of
indulgences
granted
to
the
church
of
Assisium
by
the
meanes
of
S.
Francis
.
Likewise
lib.
3.
conformitatum
fruct.
8.
a
certaine
●i●el
tolde
one
,
as
is
said
,
how
Angels
were
present
at
the
death
of
S.
Francis
.
daemon
dixit
cuidam
angelos
interfuisse
in
transitu
B.
Francisci
.
another
told
,
how
S.
Francis
his
soule
passed
through
Purgatory
.
by
the
testimony
of
another
diuel
,
they
prooue
that
S.
Francis
had
Christs
wounds
imprinted
in
his
body
,
and
that
he
and
Christ
onely
of
all
that
were
in
heauen
had
these
markes
.
the
wordes
of
the
booke
of
conformities
are
these
.
diabolus
dixit
,
quod
Christus
videns
,
quod
Franciseus
sibi
datus
esset
pro
signisero
tanti
ordmis
,
ipsi
suorum
vnlncrum
stigmata
impressit
.
and
againe
,
diabolus
adiuratus
à
quodam
sacerdote
de
veritate
dicenda
,
post
plura
per
os
mulieris
apud
Ranennam
morantis
nomime
Zantese
sic
inquit
,
in
coelo
sunt
tantum
duo
signati
,
scilicet
Christus
&
slomachosus
Franciscus
.
Baronius
in
his
4.
tome
,
prooueth
Iohn
and
Paul
to
be
martyrs
by
the
diuels
testimony
.
daemones
clamantes
ex
corporibus
obsessorum
Ioannem
&
Paulum
martyres
esse
testabantur
.
so
heere
we
see
whence
the
Papists
haue
the
worship
of
Saints
.
In
the
77.
lombard
legend
it
is
said
,
that
Dioclesians
sonne
being
possessed
with
a
diuel
,
the
same
diuel
cried
out
,
that
he
wold
not
dislodge
before
Vitus
came
.
lo
heere
a
braue
testimonie
of
the
holinesse
of
S.
Vitus
.
Finally
the
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
hard
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
chiefe
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
consirmat
.
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
not
to
be
held
with
heretikes
.
they
endeuored
lately
to
persuade
the
emperor
Charles
the
fift
likewise
to
breake
with
Luther
.
Paul
the
3.
in
his
bull
against
King
Henry
the
8.
did
pronounce
them
accursed
,
that
would
not
breake
oathes
,
and
couenauts
made
with
him
,
or
with
his
subiects
.
Eugenius
the
4.
was
the
cause
that
Ladislaus
King
of
Poland
did
breake
with
the
Turke
.
the
like
practises
haue
diuers
Popes
vsed
to
cause
subiects
to
rebell
against
Princes
.
Innocentius
the
3.
moued
the
English
contrary
to
their
oaths
to
rebell
against
King
Iohn
.
and
the
like
course
did
Paul
the
third
take
against
King
Henry
the
eight
,
and
Pius
the
sist
against
Queene
Elizabeth
of
blessed
memory
.
the
late
traytors
were
diuers
of
them
tied
by
speciall
oathes
to
King
Iames
.
but
with
gun-ponder
they
meant
to
blow
away
oaths
,
and
honestie
.
Finally
it
may
truly
be
said
of
the
Pope
,
and
his
complices
,
that
they
take
themselues
no
further
bound
by
their
oathes
,
then
their
profit
requireth
.
so
one
said
also
in
expresse
termes
of
them
.
multis
annis
iam
peractis
,
nulla
sides
est
in
pactis
.
for
many
yeares
they
haue
regarded
no
compactes
.
and
by
this
stratagem
they
haue
preuailed
against
the
Emperors
,
and
other
Princes
,
and
setting
the
Christian
world
vpon
a
flame
,
haue
warmed
themselues
by
the
fire
.
We
read
also
that
diuers
leagues
and
treaties
of
peace
by
the
wicked
perswasions
of
Popes
and
their
adherents
and
agents
haue
beene
violated
.
The
Spaniarde
and
English
in
time
past
enterteined
peace
one
with
another
,
but
Pius
the
fifth
by
his
agents
set
the
one
nation
against
the
other
.
by
the
practises
of
Popes
and
their
agents
we
find
,
that
the
freuch
King
Charles
the
9.
broke
the
articles
of
peace
both
with
his
subiects
and
other
Princes
,
and
caused
many
thousand
innocents
to
be
murdred
and
massacred
throughout
his
kingdome
anno
1572.
Philip
the
2.
King
of
Spaine
had
not
broken
the
priuiledges
of
the
low
countries
,
nor
the
articles
of
the
pacification
at
Gant
anno
1576.
but
that
he
was
moned
thereunto
by
the
continuall
perswasions
of
the
Pope
.
nay
Paul
the
third
doubted
not
to
curse
all
those
,
that
would
not
breake
with
king
Henry
the
8.
vpon
his
excommunication
.
Furthermore
,
by
the
lawes
of
nations
,
warres
are
either
publickely
proclaimed
,
or
after
refusall
of
restitution
of
goods
wrongfully
taken
,
by
some
heraulds
or
others
denounced
.
but
the
Pope
contrary
to
all
lawes
,
caused
the
Spaniardes
anno
1588.
to
come
against
England
,
before
any
warre
was
denounced
.
the
same
course
also
did
Paul
the
3.
hold
in
his
warres
against
the
Germans
.
neither
doe
the
papists
end
euour
any
thing
more
,
then
to
take
Christians
on
sleepe
,
and
so
to
steale
vpon
them
and
to
cut
their
throates
.
and
this
appeared
lately
most
clearely
in
the
cruell
conspiraracy
of
the
ponder
men
,
and
vndermining
papists
.
Great
respect
is
alwaies
had
to
ambassadors
and
agents
sent
to
treat
of
war
or
peace
.
And
this
is
[
*
](A13155-e64860-b)
*
C.
in●gentium
,
dist.
1.
confirmed
by
the
lawes
of
al
nations
.
but
Popes
haue
oftentimes
euill
entreated
the
Emperors
ambassadors
.
Gregorius
7.
nuntios
Henrici
Imperatoris
carceri
mandauit
,
as
we
reade
in
Orthuinus
Gratius
in
certaine
epistles
set
downe
together
with
the
Emperors
life
.
another
Pope
killed
Frederic
the
2.
his
ambasladors
,
that
brought
newes
of
his
good
successe
in
Palestine
.
the
Marques
of
Montigni
and
earle
of
Bergues
in
the
beginning
of
the
troubles
of
the
Low
countrey
,
being
sent
into
Spaine
to
mediate
some
good
conditions
with
the
king
,
were
imprisoned
and
done
to
death
.
and
now
they
are
esteemed
simple
,
that
wil
trust
the
Popes
vassals
,
or
treat
with
them
without
hostages
.
Finally
by
the
lawes
of
nations
,
kings
haue
soueraigne
power
ouer
their
subiects
.
and
neither
can
subiects
abandon
their
Princes
,
nor
oppugne
them
,
nor
may
kings
oppresse
their
subiects
,
or
suffer
them
to
be
massacred
by
the
adherents
of
antichrist
or
others
.
but
by
the
doctrine
of
papistes
all
Kings
are
subiect
to
the
Pope
,
as
they
teach
in
the
chap.
vnam
sanctam
.
extr.
de
maiorit
.
&
obed.
and
diuers
other
places
.
the
same
also
is
prooued
,
for
that
diuers
Popes
take
vpon
them
to
take
away
Princes
crownes
.
the
Popes
do
dispense
with
the
oathes
of
Princes
made
to
their
subiects
,
and
with
the
oathes
of
subiects
made
to
their
Princes
.
of
which
,
many
calamities
doe
proceede
.
Papa
cum
Achaiae
principem
saith
Pachymeres
lib.
hist.
1.
c.
vlt.
iureiurando
,
quod
Paleologo
dederat
soluisset
,
contmentium
bellorum
causam
praebuit
.
the
Pope
absoluing
the
Prince
of
Achaia
from
his
oath
giuen
to
Paleologus
,
was
cause
of
diuers
troubles
one
following
vpon
the
necke
of
another
.
and
the
like
inconueniences
haue
followed
vpon
the
like
presumption
of
Popes
in
taking
vpon
them
to
controll
kings
,
and
to
stirre
their
subiects
against
them
.
but
what
need
we
to
seeke
for
examples
in
ancient
histories
,
when
the
calamities
hapning
in
France
by
occasion
of
the
league
against
the
King
,
and
in
England
and
Ireland
by
the
Popes
insolent
excommunications
and
dispensations
in
this
case
,
are
so
fresh
in
memorie
?
is
it
not
then
maruell
,
that
so
many
nations
should
embrace
the
doctrine
of
Popery
,
that
is
so
repugnant
to
the
lawes
of
nations
,
and
rights
both
of
Princes
and
subiects
founded
on
the
lawes
of
nations
?
CHAP.
XXXV
.
That
Popery
dissolueth
the
bondes
of
kinred
,
and
alliance
,
and
ciuilitie
.
THere
is
no
bond
straiter
then
that
,
which
is
betwixt
parents
and
their
children
.
and
naturally
men
are
enclined
to
loue
their
kinsmen
and
allies
.
but
this
false
religion
,
which
is
professed
by
Papists
,
and
founded
vpon
the
Pope
,
dissolueth
all
bandes
of
alliance
and
kindred
,
and
setteth
the
children
against
the
parents
,
and
the
parents
against
the
children
.
Paschale
the
2.
and
his
adherents
,
as
Helmoldus
testifieth
,
armed
the
sonne
against
the
father
.
Paschalis
&
Pontifices
Germani
,
saith
he
,
silium
Henricum
contra
patrem
armarunt
,
&
vicerunt
.
likewise
Gregory
the
9.
made
Henry
the
sonne
,
head
of
a
strong
league
against
Frederic
the
2.
his
father
,
as
is
testified
by
Auentinus
in
annal.
Boiorum
.
Henricum
Caesarem
,
saith
he
,
missis
legatis
aduersus
patrem
conspirationis
valentissimae
principem
facit
.
the
same
man
speaking
of
Innocentius
the
3.
affirmeth
,
that
he
set
coosen
against
coosen
,
brother
against
brother
,
and
sonne
against
the
father
.
Spectante
atque
concitante
Romano
sacerdote
,
saith
he
,
Philippus
&
Otho
cognatas
acies
inter
so
committunt
.
frater
aduersus
fratrem
,
silius
aduersus
parentem
consligere
cogitur
.
Marius
Belga
lib.
de
schism
.
c.
4.
sheweth
,
how
certaine
Popish
prelates
set
the
sonnes
of
Ludouicus
Pius
against
the
father
,
&
that
Gregory
the
4.
consented
vnto
it
.
contrariwise
Pius
the
5.
as
we
reade
in
his
life
written
by
Hierome
Catena
testifieth
,
how
Philip
the
2.
of
Spayne
consented
to
the
death
of
his
sonne
Charles
suspected
not
to
fauor
popish
religion
.
non
pepereit
,
filio
suo
proprio
,
saith
he
,
abusing
the
words
of
holy
Scripture
sed
dedit
eum
pro
nobis
.
he
spared
not
his
owne
sonne
.
but
gaue
him
for
vs
.
In
the
histories
written
concerning
the
persecutions
of
the
church
of
late
time
by
the
Popish
faction
in
England
,
France
,
Flanders
,
Italy
,
and
else-where
,
we
reade
,
that
diuers
haue
beene
betraied
by
their
owne
kinsfolks
,
brethren
,
and
friends
,
and
finde
that
fulfilled
,
which
our
Sauior
Christ
foretold
vs
,
Luc.
21.
how
Christians
should
be
betraied
of
their
parents
,
brethren
,
kinsmen
and
friends
.
In
Spayne
they
force
parents
,
to
bring
woode
to
burne
their
children
,
and
children
to
set
fire
to
their
parents
.
Alphonsus
Dias
came
poste
from
Rome
,
and
caused
his
owne
brother
to
be
murdred
for
that
he
had
embraced
true
religion
.
it
is
reported
,
that
in
England
Queene
Marie
,
if
she
had
liued
any
longer
,
would
haue
caused
the
bones
of
her
owne
father
to
haue
beene
digged
vp
and
burned
.
It
is
also
a
common
practise
of
children
in
places
where
Popery
reigneth
,
to
abandon
their
parents
,
and
to
professe
monkerie
.
Airault
of
Angiers
in
France
,
a
man
of
good
note
,
lost
his
onely
sonne
,
by
the
entisement
of
the
Iebusites
,
perswaded
to
enter
into
their
superstitious
order
;
neither
could
the
father
euer
after
heare
what
was
become
of
him
.
and
so
haue
many
parents
beene
depriued
of
their
sonnes
and
daughters
vnder
colour
of
religion
,
oftentimes
drawen
away
to
serue
the
Masse-priests
abominable
lustes
.
this
among
Papists
is
counted
religion
.
but
the
example
sauoureth
rather
of
Turkish
,
then
Christian
religion
.
for
as
the
children
of
Christians
are
taken
from
their
parents
and
friends
and
made
Ianizars
,
and
so
emploied
in
the
warres
against
Christians
;
so
these
nouices
are
by
fraud
and
wilie
deuises
stollen
from
their
Christian
parents
and
friends
,
and
afterward
emploied
in
the
defence
of
antichristian
doctrine
against
truth
,
and
the
professors
thereof
.
Finally
they
that
professe
Popery
zealously
doe
forget
oftentimes
all
lawes
of
common
ciuility
.
lately
the
pouder-men
Papists
had
thought
to
cut
all
their
countrimens
throtes
.
the
Masle-priests
esteeme
lay-men
no
otherwise
then
dogges
and
hogges
commonly
when
they
appeare
before
magistrates
,
that
are
not
of
their
owne
religion
,
they
giue
them
no
reuerence
.
Alexander
the
third
trode
vpon
the
Emperor
Fredericke
Barbarossaes
necke
.
Adrian
the
4.
suffered
him
to
hold
his
stirrop
.
other
Popes
haue
vsed
Kings
and
Princes
as
their
stassiers
.
and
for
their
hands
they
giue
Christians
their
feete
to
kisse
.
Neither
is
this
a
fault
of
the
practise
,
but
also
of
the
doctrine
of
Popery
.
for
these
facts
they
commonly
defend
,
and
forbid
al
speech
,
communication
,
dealing
with
excommunicate
persons
.
os
,
orare
,
vale
,
communio
,
mensa
negatur
,
saith
Nauarrus
in
enchirid
.
c.
27.
these
words
spoken
of
Leui
,
Deuter.
33.
which
said
to
his
father
and
mother
,
I
know
you
not
:
are
applied
to
all
,
that
enter
into
any
order
of
monkish
religion
,
as
we
may
perceiue
by
the
doctrine
of
Bellarmine
lib.
de
monach.
c.
36.
Whosoeuer
therefore
looketh
for
filiall
obedience
at
the
hands
of
his
children
,
had
neede
●o
looke
,
that
they
be
not
nouzled
in
Popery
.
whoso
expecteth
for
kind
and
frindly
vsage
must
not
consort
himselfe
with
Papists
,
who
towards
Christians
vse
neither
respect
of
kinred
,
nor
of
friendship
,
&
vpon
euery
warrant
of
the
Pope
take
themselues
absolued
from
their
obedience
to
their
superiors
,
whether
they
rule
in
church
or
common
welth
,
and
by
all
meanes
suppose
themselues
bound
to
cut
Christian
mens
throts
.
CHAP.
XXXVI
.
That
Popish
religion
either
disannulleth
,
or
greatly
preiudiceth
the
authoritie
of
Kings
and
Princes
.
CHristian
religion
doth
giue
an
eminent
authority
and
prerogatiue
to
Kings
.
S.
Peter
1.
epist.
2.
exosteth
all
Christians
to
subinit
themselues
vnto
them
.
and
S.
Paul
Rom.
13.
teacheth
euery
soule
to
be
subiect
to
the
higher
powers
.
Tertullian
in
his
treatise
ad
Scapulam
sheweth
,
that
the
Emperor
was
next
vnder
God
,
supreme
gouernor
.
colimus
imperatorem
,
saith
he
,
sic
quomodo
&
nobis
licet
,
&
ipsi
expedit
,
vt
hominem
a
deo
secundum
.
we
honour
the
Emperour
&c.
as
a
man
,
that
hath
the
next
place
to
God
.
can
we
then
with
any
reason
suppose
Popery
to
sauour
of
Christian
religion
,
that
either
maketh
the
Emperour
and
other
Kings
subiect
to
the
Pope
,
or
else
taketh
awaie
a
great
part
of
his
authoritie
?
That
the
Papists
hold
all
temporall
Princes
to
bee
inferiour
and
subiect
to
the
Pope
it
cannot
be
denied
.
Innocentius
the
third
in
c.
solitae
.
de
maior
.
&
obed.
disputing
this
matter
,
compareth
the
Pope
to
the
Sunne
,
and
the
Emperour
to
the
Moone
,
as
if
the
Emperour
were
as
many
degrees
inferior
to
the
Pope
,
as
the
Moone
is
to
the
Sunne
.
quanta
est
inter
solem
&
lunam
,
tanta
inter
pontifices
&
reges
differentia
cognoscitur
.
Clement
the
sift
in
the
chapter
Romani
principes
.
de
iureiurando
,
declareth
,
that
the
Emperors
of
Rome
haue
submitted
their
heads
to
the
bishop
of
Rome
.
sua
submittere
capita
non
reputarunt
indignum
.
againe
he
sheweth
,
how
they
ought
to
take
an
oath
of
fealtie
and
obedience
to
the
Pope
.
The
author
of
the
Glosse
in
c.
Romani
.
clem
.
de
iureiurando
,
assigneth
all
this
subiection
of
Princes
to
Christ
his
institution
.
Iesus
voluit
,
saith
he
.
In
the
chapter
Pastoralis
.
clem
.
de
sent.
&
reiudicat
.
the
Pope
determineth
that
by
right
of
the
Papacie
he
hath
superioritie
ouer
the
Empire
,
and
that
in
the
vacancie
of
the
empire
himselfe
hath
the
right
of
the
Emperour
.
Bonisace
the
8.
writing
to
the
French
king
,
gaue
him
to
vnderstand
,
that
he
was
the
Popes
subiect
both
in
spirituall
and
temporall
matters
.
scire
to
volumus
,
saith
he
,
quod
in
spiritualibus
&
temporalibus
nobis
subes
.
in
the
chapter
vnam
sanctam
.
extr.
de
maior
.
&
obed.
hee
determineth
,
that
the
Pope
hath
both
the
swords
,
and
that
he
hath
power
both
to
make
kings
,
and
to
depose
them
.
spiritualis
potestas
potestatem
terrenam
instituere
habet
&
iudicare
,
si
bona
non
fuerit
.
that
is
,
the
spirituall
power
hath
right
to
ordeine
the
earthly
power
,
and
to
iudge
the
same
,
if
it
be
not
good
.
Iosephus
Vestanus
lib.
de
osculat
.
pedum
Pontisicis
.
p.
137.
among
the
dictates
of
Gregory
the
7.
setteth
downe
this
for
one
,
that
it
is
lawfull
for
the
Pope
to
depose
the
Emperour
.
Pius
the
fist
in
his
blundring
bull
against
Queene
Elizabeth
our
late
dread
soueraigne
,
blusheth
not
to
affirme
,
that
the
Pope
alone
is
made
a
Prince
,
and
set
ouer
all
nations
and
kingdomes
to
pull
vp
,
to
destroy
,
to
dissipate
and
spaile
,
to
plant
and
to
build
.
hunc
vnum
,
saith
he
,
super
omnes
gentes
,
&
ommae
regna
principem
constituit
,
qui
cuellat
,
destruat
,
dissipet
,
disperdat
,
plantet
&
aedisicet
.
This
also
is
the
doctrine
of
modern
Iebusites
and
their
complices
.
Bellarm.
lib.
5.
de
Pontis
.
Rom.
c.
6.
speaking
of
the
Pope
,
teacheth
,
that
he
hath
power
to
change
kingdomes
,
and
to
take
from
one
,
and
to
giue
to
another
,
if
it
be
necessary
for
saning
soules
.
and
this
he
offreth
to
prooue
.
Potest
mutare
regna
,
saith
he
,
&
vni
auferre
,
atque
altericonserre
,
si
id
necessarium
sit
ad
animarum
salutem
,
vt
probabimus
.
The
Iebusites
of
France
in
a
discourse
intitled
la
veritè
defendue
,
blush
not
to
defend
the
Popes
vsurped
power
in
deposing
Princes
:
nay
to
assirme
,
that
this
great
authority
is
prositable
for
Princes
.
Ghineard
a
Iebusite
was
hanged
in
Paris
anno
1594.
for
writing
and
mainteining
diuers
seditious
positions
concerning
the
Popes
authority
in
disposing
the
crowne
of
France
,
and
translating
the
same
from
the
family
of
Bourbon
.
Parsons
in
his
warne-word
p.
2.
f.
127.
alloweth
the
deposing
of
Henry
the
3.
of
France
.
neither
would
he
haue
desired
,
that
the
Bull
of
Pius
the
sift
against
Queene
Elizabeth
might
be
suspended
against
the
Papists
,
but
that
he
imagined
,
that
she
was
iustly
deposed
.
the
same
man
in
his
seditious
booke
of
titles
lib.
1.
c.
1.
endeuoreth
to
proue
,
that
the
succession
in
kingdomes
by
necrenesse
of
blood
is
by
positiue
lawes
of
the
common-welth
,
and
may
vpon
iust
causes
be
altered
by
the
same
.
in
his
third
chapter
he
pretendeth
,
that
not
only
vnworthy
claimers
may
be
put
backe
,
but
also
that
kings
in
possession
may
be
chastised
and
deposed
.
his
drift
in
the
fourth
chapter
is
to
shew
,
that
the
people
sometimes
may
lawfully
proceed
against
princes
.
is
it
not
then
strange
,
that
the
factious
schollers
of
this
seditious
teacher
are
still
harbored
in
the
bowels
of
this
state
?
William
Rainolde
,
a
rinegat
English-man
,
in
a
certeine
treatise
set
out
vnder
the
name
of
William
Rosse
,
and
titled
,
de
iusta
reip.
Christianae
supra
reges
impios
&
haereticos
authoritate
&c.
doth
in
expresse
termes
defend
the
wicked
league
of
the
French
rebels
against
the
King
,
and
giue
the
people
power
to
depose
their
kings
.
the
same
man
in
the
2.
chapter
of
that
booke
affirmeth
impudently
,
that
the
right
of
all
the
Kings
and
kingdomes
of
Europe
is
laid
vpon
this
foundation
,
that
common-welthes
,
or
the
people
may
depose
their
kings
.
I
us
omnium
Europae
regum
&
regnorum
,
saith
he
,
hoc
fundamento
nititur
,
quod
resp.
possint
suos
reges
deponere
.
In
all
Europe
therefore
it
will
be
hard
to
find
more
arrant
traitors
,
then
himselfe
and
his
complices
.
Bellarmine
lib.
5.
de
pontif
.
Rom.
c.
6.
saith
,
it
is
not
lawfull
for
Christians
to
tolerat
a
king
,
that
is
an
insidell
,
or
an
heretike
,
if
he
goe
about
to
draw
his
subiects
to
his
heresie
or
infidelity
.
non
licet
Christianis
tolerare
regem
infidelem
aut
haereticum
,
si
ille
pertrahere
conetur
subdit
os
ad
suam
haeresim
aut
infidelitatem
.
a
hard
sentence
against
his
Maiesty
,
if
Papists
had
power
to
iudge
him
.
Emanuel
Sain
his
booke
called
aphorismi
confessariorum
,
holdeth
these
aphorismes
in
verbo
princeps
.
viz.
that
a
prince
may
be
deposed
by
the
common-welth
for
tyranny
,
and
also
if
he
doe
not
his
duty
,
or
where
there
is
iust
cause
,
and
that
another
may
be
chosen
by
the
greatest
part
of
the
people
.
in
the
word
tyrannus
he
affirmeth
,
that
a
tyrant
may
be
deposed
by
the
people
,
although
they
be
sworne
to
bee
obedient
vnto
him
,
if
being
admonished
he
will
not
amend
.
now
to
the
Popish
faction
all
are
tyrants
,
that
will
not
admit
their
Popish
superstition
,
though
otherwise
they
bee
neuer
so
mild
and
gentle
.
and
so
it
appeareth
they
accompt
of
our
gratious
king
,
whom
of
late
they
haue
sought
trecherously
to
murder
.
If
then
we
admitte
this
common
doctrine
of
Papists
of
the
Popes
authoritie
in
deposing
Kings
,
and
giuing
them
Law
;
we
diminish
the
authority
of
Kings
,
and
make
them
subiects
to
the
Pope
.
which
is
a
matter
abominable
to
be
either
taught
or
beleeued
.
we
doe
also
indanger
,
not
only
the
state
of
all
Kings
,
but
also
of
their
kingdomes
.
for
how
can
any
King
stand
against
the
violence
of
the
Pope
,
if
he
haue
authority
to
depose
Kings
?
by
this
vsurped
authority
Gregory
the
7.
wrought
Henry
the
Emperor
and
his
subiects
many
troubles
.
Paschall
the
2.
made
the
sonne
to
rise
against
the
father
;
and
the
subiects
against
their
Princes
,
and
in
the
end
caused
the
en
peror
to
be
taken
prisoner
,
and
to
resigne
his
Empire
.
the
same
man
also
,
as
he
subdued
the
father
,
so
quarreled
he
with
the
sonne
,
and
caused
his
subiects
to
take
armes
against
him
.
Innocent
the
2.
by
force
of
armes
thought
to
vanquish
Roger
King
of
Sicilia
,
and
in
a
pitched
field
had
preuailed
against
him
,
if
the
sonne
had
not
succoured
his
father
Roger.
Adrian
the
4.
and
Alexander
the
3.
did
so
farre
preuaile
against
Fridericke
the
first
,
that
he
held
the
stirrop
to
the
first
,
and
was
troden
vpon
by
the
second
.
Celestin
the
3.
proudly
demeaned
himselfe
against
Henry
the
6.
casting
the
crowne
from
his
head
,
with
his
foote
,
as
he
kneeled
before
him
,
as
we
reade
in
Rogor
Houeden
.
Innocent
the
3.
brought
the
Emperors
Philip
and
Otho
to
destruction
by
his
furious
persequution
.
the
same
man
caused
King
Iohn
of
England
to
surrender
his
crowne
,
and
was
the
cause
of
the
losse
of
Normandy
to
the
English
.
Neither
did
he
alone
offer
wrong
to
Iohn
King
of
England
.
for
before
his
time
king
Henry
the
second
had
receiued
a
great
scorne
of
the
Pope
in
the
cause
of
Thomas
Becket
.
Gregory
the
9.
and
Innocent
the
4.
with
great
fury
set
vpon
Friderike
the
2.
and
emploied
Christians
,
that
had
made
vowes
to
fight
against
the
Saracens
,
to
the
ruine
of
the
Emperor
.
Iohn
the
22.
Benet
the
12.
and
Clement
the
6.
with
implacable
hatred
prosequuted
Lewes
of
Bauier
,
and
that
for
no
other
cause
,
then
for
that
he
tooke
on
him
as
Emperor
,
without
the
Popes
allowance
.
and
for
the
same
cause
Harold
encurred
the
Popes
displeasure
,
not
submitting
himselfe
to
receiue
his
crowne
of
the
Popes
faction
.
Boniface
the
eight
while
he
sought
to
subdue
Philip
of
France
,
and
the
houle
of
Colonna
in
Italy
,
troubled
both
Spaine
and
Italy
.
the
Popes
of
late
time
haue
caused
all
the
stirres
in
Germany
,
Italy
,
France
,
Flanders
,
England
and
Scotland
.
the
leaguers
of
France
,
were
confirmed
in
their
rebellion
by
the
Pope
,
and
droue
King
Henry
the
third
out
of
his
pallace
,
and
killed
him
by
a
Dominican
Frier
,
as
he
beseeged
Paris
;
and
long
withstood
the
king
now
reigning
.
Vpon
the
excommunication
of
Paul
the
third
,
the
papists
of
England
rebelled
against
King
Henry
the
eight
.
in
his
bul
of
excommunication
recorded
by
Sanders
he
commanded
his
subiects
to
resist
him
,
and
to
throw
him
out
of
his
kingdome
.
principibus
viris
ac
ducibus
Angliae
,
saith
he
,
caeteraeque
nobilitati
praecipit
,
vt
vi
&
armis
se
Henrico
opponant
,
illumque
è
regni
sinibus
eijcere
nitantur
.
by
the
Popes
excommunications
the
rebellion
was
raised
in
the
North
of
England
by
the
Erles
of
Westmerland
and
Norththumberland
,
and
diuers
tumults
in
Ireland
against
Queene
Elizabeth
.
nay
albeit
our
King
be
not
denounced
excommunicat
,
yet
did
the
gun-pouder
Papists
seeke
to
blow
him
vp
with
the
principall
men
of
England
.
neither
had
the
Spaniards
anno
1588.
any
better
ground
to
inuade
England
,
then
the
Popes
commandement
and
warrant
.
Seeing
then
the
Pope
taketh
vpon
him
a
superiority
ouer
all
Kings
,
&
seeketh
to
depose
all
such
,
as
will
not
conforme
themselues
to
his
will
;
it
is
much
to
be
wondred
,
that
Christian
princes
,
that
doe
embrace
his
doctrine
,
doe
not
see
,
in
what
danger
they
stand
,
either
to
be
disgraced
,
or
dispossessed
of
their
crownes
.
disgrace
it
is
to
acknowledge
any
in
earth
their
superiour
,
and
an
euident
danger
to
fall
out
with
the
Pope
,
where
the
subiects
are
affected
to
Popery
.
CHAP.
XXXVII
.
That
Kings
professing
Popish
religion
are
either
no
Kings
,
or
but
halfe
Kings
.
BVt
were
not
Kings
in
danger
to
lose
their
crownes
and
Kingdomes
liuing
vnder
the
Pope
;
yet
haue
they
no
reason
to
take
vpon
themselues
as
free
Kings
and
Princes
,
or
to
beleeue
,
that
they
can
enioy
all
the
right
that
belongeth
to
lawfull
Kings
and
Princes
.
For
first
no
King
can
freely
dispose
of
matters
belonging
to
his
gouernement
,
that
acknoledgeth
any
man
to
be
his
superior
.
as
for
example
,
Herode
and
other
Kings
,
that
ruled
vnder
the
Romans
,
who
could
proceed
no
further
,
then
pleased
the
Emperors
,
and
people
of
Rome
.
if
then
the
King
of
Spaine
,
or
France
,
or
other
nations
do
acknowledge
the
Pope
to
be
his
iudge
and
superior
,
he
may
not
refuse
his
iudgement
,
or
resist
his
authority
.
Secondly
we
find
,
that
Kings
before
Christs
comming
in
the
flesh
gaue
lawes
both
to
the
chiefe
priests
,
and
to
all
their
people
;
and
not
the
chiefe
priest
either
to
the
Kings
of
Israel
and
Iudah
,
or
to
the
people
,
as
may
appeare
by
the
lawes
of
Moyses
,
Iosue
,
Dauid
,
Salomon
,
Hezekia
&
Iosiah
.
we
do
also
read
,
that
Constantine
&
other
Christian
Kings
,
vntill
the
times
of
Charles
the
great
and
long
after
,
gaue
lawes
to
the
Bishops
of
Rome
and
other
clergy-men
,
as
may
be
euidently
proued
by
the
lawes
yet
extant
Cod.
de
sum
.
trinit.
&
sid.
cath.
de
episc
.
&
Cleric
.
de
episcop.
audient
.
de
haereticis
,
and
in
diuers
other
titles
,
and
books
.
but
where
any
bishop
of
Rome
all
this
time
made
any
law
to
bind
either
kings
,
or
their
subiects
,
we
find
not
,
vnlesse
we
list
to
admit
counterfet
decretales
for
currant
lawes
,
which
no
man
of
any
vndestanding
will
doe
,
nor
any
modest
Papist
can
require
.
wherefore
taking
vpon
them
authority
to
make
lawes
to
binde
both
Kings
and
their
subiects
,
the
Popes
plainly
declare
,
that
Kings
lining
vnder
the
confusion
of
Antichrists
tyranny
,
are
no
kings
.
Thirdly
Bellarmme
lib.
1.
de
pontif
.
Rom.
c.
7.
determineth
that
temperall
Princes
are
no
gouernors
of
the
Church
.
and
generally
both
the
Pope
and
his
complices
teach
,
that
kings
haue
no
power
,
either
to
make
ecclesiasticall
lawes
,
or
to
reforme
abuses
of
doctrine
,
or
to
settle
matters
ecclesiasticall
.
finally
the
Papists
of
England
in
their
glosing
petitions
to
his
Maiesty
,
wherein
they
pray
his
fauour
,
yet
will
allow
him
no
authority
,
saue
only
in
temporall
and
ciuill
causes
.
doth
it
not
then
manifestly
appeare
,
that
Papists
take
from
kings
halfe
their
authority
,
and
giue
the
same
to
forreiners
,
and
publike
enemies
?
Fourthly
in
temporall
matters
,
which
they
are
content
to
leaue
to
the
disposition
of
Kings
,
they
restraine
them
in
such
sort
,
that
they
wil
not
haue
them
either
to
rest
in
peace
,
when
the
Pope
commandeth
them
to
make
warres
,
or
to
make
warres
further
then
the
Pope
permitteth
.
Bomface
the
eight
in
c.
vam
sanctam
.
extr.
de
maiorit
.
&
obed.
sheweth
how
princes
are
to
vse
their
swords
,
ad
nutum
&
patientiam
sacerdotis
.
that
is
,
at
the
Popes
beck
,
&
as
long
as
he
listeth
to
suffer
it
.
Fiftly
the
Pope
shareth
halfe
the
kings
reuenues
,
claiming
tenths
,
first
fruits
,
subsidies
,
and
other
rights
out
of
ecclesiasticall
liuings
.
he
doth
also
claime
the
disposition
of
diuers
ecclesiastical
liuings
in
diuers
cases
,
and
right
to
confirme
bishops
,
and
getteth
great
summes
of
money
for
pardons
,
licences
,
and
other
rescripts
,
and
faculties
.
Sixtly
,
if
a
king
need
a
dispensation
against
an
ecclesiasticall
law
,
or
an
absolution
from
an
offence
.
he
is
sent
to
Rome
to
obteine
it
if
be
can
,
and
oftentimes
such
faculties
and
absolutions
cost
full
deare
.
King
Henry
the
8.
spent
great
summes
of
money
to
be
diuorced
from
his
brothers
wife
,
and
yet
failed
of
his
purpose
.
Fredericke
the
2.
could
not
be
absolued
from
his
excommunication
by
Gregory
the
9.
but
it
cost
him
125.
M.
ounces
of
gold
,
as
Nauclere
and
Iuan
de
Pineda
a
Spaniard
doe
signifie
.
Iohn
the
king
of
England
to
obteine
absolution
was
forced
to
resigne
his
crowne
.
Seuenthly
,
Alex.
inder
the
fourth
in
the
chapter
quia
nonnulli
.
de
immunit
.
eccles.
in
6.
exempteth
the
possessions
and
goods
of
clergie
men
from
tolle
and
custome
.
Finally
Bomface
the
8.
in
the
chapter
clericis
.
de
immunitat
.
eccles.
m
6.
doth
excommunicate
both
kings
and
others
,
that
impose
taxes
and
subsidies
vpon
the
clergy
.
and
this
is
the
common
doctrine
of
the
Popes
agents
.
Bellarmine
de
exemptione
clericorum
c.
1.
setteth
downe
these
propositions
,
that
clerkes
in
ecclesiasticall
causes
are
free
from
the
command
of
secular
Princes
by
the
law
of
God
.
and
againe
,
that
clerkes
are
not
to
be
iudged
of
secular
iudges
,
albeit
they
transgresse
temporall
lawes
.
and
lastly
,
that
Princes
in
respect
of
clerkes
are
not
soueraigne
Princes
.
Emanuel
Sa
in
his
Aphorismes
for
confessaries
,
first
printed
and
alledged
by
him
,
that
wrote
the
Franke
discourse
,
hath
these
wordes
,
clerici
rebellio
in
regem
non
est
crimen
laesaemaiestatis
,
quia
non
est
subditus
regi
.
the
rebellion
of
a
clerke
against
the
king
is
no
treason
,
because
he
is
not
the
kings
subiect
.
nay
of
late
both
the
masse-priests
and
their
firie
followers
haue
thought
it
meritorious
to
rebell
against
the
king
.
And
consonant
to
this
doctrine
is
the
practise
of
papists
,
for
in
matters
of
contention
betwixt
the
Pope
and
their
kings
,
they
take
part
with
the
Pope
,
and
rebell
against
their
kings
,
as
the
rebellions
of
the
Germaines
and
French
in
time
past
,
of
the
English
and
Irish
against
king
Henry
the
8.
and
Queene
Elizabeth
;
of
the
leaguers
of
France
against
king
Henry
the
3.
and
4.
doe
manifestly
declare
.
When
the
Pope
doth
giue
law
to
Princes
,
they
take
themselues
bound
to
execute
it
,
and
vpon
euery
excommunication
rise
in
armes
against
them
,
and
seeke
to
depose
them
.
In
ecclesiasticall
causes
they
runne
for
direction
to
the
Pope
,
and
care
not
a
straw
for
the
ecclesiasticall
lawes
of
their
kings
.
When
the
Pope
commandeth
a
Prince
to
execute
his
bulles
,
they
are
ready
to
follow
the
warres
.
if
he
command
them
to
surcease
,
they
forsake
their
kings
in
the
midst
of
his
conquests
.
If
the
Pope
leuy
tenthes
or
subsidies
vpon
the
clergy
,
or
Monkes
,
or
Friers
,
they
willingly
beare
all
burthens
,
and
to
him
they
runne
for
dispensations
,
and
all
faculties
.
Kings
also
seeke
to
the
Pope
in
their
owne
cases
for
dispensations
,
and
absolutions
,
where
the
Popes
law
saith
,
they
are
necessarie
.
Finally
both
the
possessions
and
persons
of
clergy
men
are
the
Popes
to
dispose
,
as
may
appeare
,
for
that
he
layeth
what
charge
he
listeth
on
their
possessions
,
and
sometimes
alienateth
them
to
mainteine
his
warres
,
and
findeth
their
persons
prest
to
doe
him
seruice
.
If
then
kings
beare
themselues
as
inferiors
to
the
Pope
,
and
receiue
lawes
at
his
hands
,
and
are
excluded
from
all
disposition
and
rule
in
ecclesiasticall
causes
,
and
both
draw
their
swords
and
put
them
vp
at
his
command
,
and
suffer
him
to
taxe
their
subiects
,
and
run
to
him
for
faculties
and
dispensations
,
and
finally
can
neither
dispose
of
the
possessions
of
the
church
,
nor
of
the
persons
of
church-men
;
we
may
boldly
say
,
that
Poperie
either
maketh
kings
no
kings
,
or
but
halfe
kings
.
CHAP.
XXXVIII
.
That
Kings
liue
not
in
any
securitie
of
their
liues
where
Popery
is
professed
by
their
subiects
.
DAuid
the
man
of
God
would
not
suffer
any
of
his
followers
to
lay
his
hands
vpon
Saul
,
although
God
had
appointed
him
to
succeed
in
the
kingdome
,
and
reiected
Saul
.
and
great
respect
alwaies
haue
Christians
had
to
their
soueraigne
Lords
and
Princes
.
In
the
canons
attributed
to
the
Apostles
c.
83.
euery
contumelious
spech
against
the
Emperour
,
or
magistrat
is
iudged
worthy
of
punishment
.
what
are
we
then
to
thinke
of
the
Popes
of
Rome
and
their
complices
,
that
not
only
curse
and
raile
against
princes
and
magistrates
,
but
also
stirre
vp
all
the
world
against
them
,
if
they
will
not
yeeld
to
their
Lordly
will
and
pleasure
?
such
certes
are
the
children
of
Belial
,
and
not
the
seruants
of
God
.
I
hope
therefore
Christian
Princes
will
open
their
eies
,
and
euery
day
grow
more
wary
in
their
dealings
with
the
popes
of
Rome
and
their
agents
,
which
are
no
lesse
dangerous
in
respect
of
their
liues
and
persons
,
then
their
roiall
estats
and
kingdomes
.
For
first
they
hold
,
that
is
lawfull
for
the
Pope
to
change
kingdomes
,
and
to
take
from
one
,
and
to
giue
to
another
,
as
Bellarmine
in
expresse
termes
determineth
l.
5.
de
pont.
Rom.
c.
6.
And
this
is
declared
by
the
continuall
practise
of
Popes
,
who
these
many
yeares
haue
gone
about
to
take
from
one
,
and
to
giue
to
another
,
now
giuing
the
kingdome
of
Sicily
and
Naples
to
the
French
,
now
to
the
Spanish
,
now
challenging
it
themselues
.
the
kingdome
of
Nauarre
is
holden
from
the
French
king
by
no
better
warrant
,
then
the
Popes
grant
.
by
the
same
also
the
Spaniards
and
Portingals
haue
diuided
the
Indians
betwixt
them
.
Boniface
the
eight
by
his
bull
made
Philip
and
the
kingdome
of
France
subiect
to
Albert.
Philippum
ciusque
regnum
Alberto
regi
subijcit
,
saith
Platina
in
Bonifacio
8.
but
what
king
doth
not
with
his
sword
defend
his
state
,
and
chooseth
not
rather
to
loose
his
life
,
then
his
kingdome
?
Secondly
they
teach
,
that
the
Pope
is
to
iudge
of
Kings
,
as
is
defined
by
the
extranagant
vnams
.
inctam
.
de
maiorit
.
&
obed.
they
giue
the
Pope
also
power
to
depose
kings
,
and
to
take
away
their
crownes
.
but
it
were
great
simplicity
to
thinke
,
that
any
magnanimous
Prince
will
either
lose
his
crowne
,
or
submit
himselfe
to
be
iudged
by
a
pole-shorne
Pope
without
force
.
nay
sooner
will
he
hazard
his
life
,
then
either
loose
his
crowne
,
or
submit
himselfe
to
the
Popes
iudgement
.
Finally
,
both
by
their
doctrine
and
practise
it
appeareth
,
that
the
Popes
and
their
agents
haue
sought
to
murder
,
empoison
and
destroy
such
kings
and
princes
,
as
either
were
excommunicat
by
them
,
or
else
were
opposite
vnto
them
.
Gregory
the
7.
watching
the
Emperor
,
that
was
wont
to
pray
in
the
church
of
S.
Mary
.
as
Beno
testifieth
,
hired
a
fellow
to
place
great
stones
vpon
the
beames
or
vault
of
the
church
right
ouer
the
place
where
he
praied
,
which
being
throwne
downe
might
kill
him
.
his
words
are
these
.
imperator
solitus
erat
frequenter
ire
ad
oration
:
mad
ecclesiam
S.
Mariae
,
quae
est
in
mente
Auentino
.
Hildebrandus
autem
cum
per
exploratores
omma
eius
opera
solicitè
inquircret
,
locum
in
quo
frequentius
imperator
,
velstans
vel
prostratus
orabat
,
notari
secit
,
&
quendam
promissa
pecunia
ad
hoc
induxit
,
vt
supra
trabes
ecclesiae
occultè
lapides
magnos
collocaret
,
&
ita
aplaret
,
vt
de
alto
super
caput
imperatoris
demitteret
,
&
ipsum
contereret
.
againe
the
same
Beno
saith
,
that
the
Pope
went
about
by
secret
traitors
to
destroy
the
emperor
.
eisdem
diebus
parauit
imperatorem
perdere
per
occultos
proditores
.
and
when
by
secret
trechery
he
could
effect
nothing
,
by
publike
force
and
armes
he
sought
to
subdue
him
.
Innocent
the
second
hauing
raised
an
armie
fought
with
Roger
King
of
Sicilia
in
a
pitcht
field
,
thinking
to
destroie
him
.
Philip
the
Emperour
,
and
his
successor
Otho
were
both
brought
to
their
destruction
by
the
practises
of
Innocent
the
3
about
this
time
also
Iohn
king
of
England
was
poisoned
by
a
Monke
of
Swinsted-abby
,
for
that
he
was
supposed
to
be
aduerse
to
the
Popish
faction
.
his
empoisonment
is
particularly
set
downe
in
Caxtons
chronicle
.
Henry
of
Lucemburg
the
emperour
was
poisoned
in
the
Sacrament
by
a
Dominican
frier
about
the
yeare
of
our
Lord
1313.
quidam
religiosus
,
saith
Vrspergensis
,
porrexit
imperatori
intoxicatam
eucharistiam
.
the
same
is
also
testified
by
baptista
Igantius
,
supplementum
Chronicorum
,
Textor
in
officina
.
c.
veneno
extincti
,
and
diuers
others
.
Sleidanus
saith
,
the
Frier
was
moued
thereunto
by
Clement
the
fifth
.
and
the
reason
was
,
for
that
the
Emperour
grew
too
strong
in
Italy
.
this
act
committed
by
a
Dominican
Frier
,
was
the
cause
of
the
death
of
manie
Friers
of
that
order
slaine
by
the
Emperors
souldiers
.
Matthew
Paris
in
Henrico
3.
testifieth
,
that
Pope
Innocent
the
4.
was
charged
with
the
empoisonment
of
Fridericke
the
Emperor
by
the
meanes
of
Peter
de
Vinea
,
and
that
the
fame
of
the
Pope
was
not
a
little
stained
by
this
foule
fact
.
obsorduit
domini
Papae
fama
,
saith
he
,
per
hoc
non
mediocriter
.
in
the
end
he
was
murdred
by
Mansrede
,
as
is
said
,
not
without
the
secret
practise
of
the
Pope
.
Ioan
the
Queene
of
Naples
being
taken
by
her
enemies
was
murdered
with
the
priuitie
and
consent
of
Vrbane
the
sixth
.
Charles
the
king
of
Naples
by
the
bloody
councell
of
Clement
the
4.
caused
Conradmus
and
Frederike
duke
of
Austria
to
be
put
to
death
.
vita
Conradim
mors
Caroli
,
said
Clement
,
which
cost
that
yoong
Prince
his
life
.
Sixtus
the
fourth
was
the
principall
contriuer
of
that
treason
,
whereby
Iulian
de
medic●s
was
slaine
,
and
his
brother
Laurence
hurt
in
the
church
of
Reparata
at
Florence
at
the
elcuation
of
the
sacrament
.
conscio
&
adinuante
pontifice
,
saith
Volateran
Geograph
.
lib.
5.
Alexander
the
6.
caused
Gemes
the
Turkes
brother
to
bee
empoisoned
,
being
hired
thereto
by
promises
and
mony
by
the
great
Turke
.
so
little
conscience
doe
Popes
make
of
murdring
princes
.
Paul
the
3.
in
his
bull
against
Henry
the
8.
King
of
England
exhorted
the
Nobles
and
principall
men
of
England
to
oppose
themselues
against
him
with
force
and
armes
,
and
sent
Cardinall
Poole
to
forraine
princes
,
to
stirre
them
vp
against
the
king
,
giuing
him
and
his
people
as
a
pray
to
his
enemies
,
and
by
all
meanes
seeking
to
destroy
him
.
Pius
the
fifth
excommunicated
all
that
would
not
take
armes
against
Queene
Elizabeth
our
late
dread
Soueraign
,
and
by
secret
practise
stirred
her
subiects
against
her
.
Sixtus
Quintus
anno
1588.
in
his
declaration
against
the
foresaide
Lady
exhorteth
her
people
to
lay
hands
on
her
,
to
arrest
her
,
and
to
concurre
to
her
punishment
.
and
to
this
ende
tendeth
the
most
seditious
and
wicked
libell
set
out
by
Allen
,
yet
not
without
the
helpe
of
Parsons
,
and
directed
to
the
nobility
and
people
of
England
and
Ireland
.
When
force
preuailed
not
,
the
Popes
of
Rome
and
their
adherents
by
trechery
sought
to
murder
her
.
William
Parry
anno
1584.
resolued
to
murder
that
innocent
Queene
,
and
his
purpose
did
so
well
please
Pope
Gregory
the
13.
that
Cardinall
Como
in
the
Popes
name
promised
him
pardon
of
all
his
sinnes
,
and
a
great
reward
besides
for
his
indeuour
.
Monsignor
,
saith
he
,
his
holinesse
hath
seene
your
letters
,
with
the
credential
note
included
,
and
cannot
but
commend
the
good
disposition
,
which
as
you
write
,
you
hold
for
the
seruice
and
benefit
of
the
publike
weale
:
wherein
he
exhorteth
you
to
continue
vntill
you
haue
brought
it
to
effect
.
and
that
you
may
be
holpen
by
that
good
spirit
,
that
hath
mooued
you
,
he
granteth
you
his
blessing
and
plenary
indulgences
,
and
plenary
remission
of
all
your
sins
.
assuring
you
beside
the
merit
which
you
shall
haue
in
heauen
,
that
his
holines
wil
make
himself
your
debtor
to
acknowledge
your
deserts
in
the
best
sort
he
can
.
thus
the
Pope
promiseth
heauen
to
a
wicked
murderer
:
and
with
him
concurred
one
Benedict
Palmio
a
Iebusite
of
Venice
,
and
other
Iebusites
and
Masse-priests
in
France
,
all
setting
this
assassin
&
cutthroate
on
to
murder
an
innocent
Queene
.
Parsons
that
ringleader
of
traitors
,
when
an
English
gentle
man
went
about
to
discouer
this
treason
,
by
all
meanes
disturned
and
distwaded
him
,
furthering
with
his
desires
this
most
wicked
resolution
of
Parry
,
as
is
cuident
by
his
letters
dated
the
18.
of
October
anno
1598.
which
are
yet
to
be
shewed
.
That
which
Parry
entended
,
diuers
other
traytors
also
promised
to
performe
,
as
Sauage
enduced
thereto
by
the
perswasion
of
D.
Gifford
,
and
other
priests
at
Paris
;
Ballard
,
who
was
set
on
by
Allen
;
Somerfield
,
who
was
encouraged
in
the
enterprise
by
Arden
,
and
a
Romish
maste-priest
;
Patricke
Collen
,
Yorke
and
Williams
,
who
were
enduced
thereto
by
sir
William
Stanley
,
Hugh
Owen
,
Holt
,
Sherwood
,
Gifford
,
Worthington
and
others
to
commit
this
villanous
fact
.
In
the
end
Lopez
the
Queenes
Physicion
vndertooke
to
empoison
the
Queene
vpon
hope
of
a
great
summe
of
money
,
and
one
Squire
promised
Walpoole
to
practise
the
same
treason
,
damning
himselfe
,
if
he
did
not
execute
that
treacherous
act
,
and
receiuing
the
Sacrament
vpon
it
.
such
zeale
haue
these
wicked
Iebusites
to
doe
mischiefe
.
neither
doe
they
now
desist
from
these
wicked
attempts
,
as
their
treacherous
plots
against
king
Iames
declare
.
Of
late
time
Henry
the
3.
of
France
was
most
shamefullie
murthered
by
a
Dominican
Frier
called
Iames
Clement
,
and
the
fact
was
highly
praised
by
the
Pope
.
The
like
fact
did
Peter
Barrier
attempt
against
Henry
the
fourth
,
animated
therein
by
diuers
Iebusites
&
masse-priests
,
as
appeareth
by
his
confession
set
downe
in
record
.
Iohn
Chastell
stroke
the
same
king
with
a
knife
,
thinking
to
murder
him
,
and
this
he
learned
,
as
he
confessed
in
his
examination
,
of
the
Iebusites
.
The
late
Prince
of
Orenge
was
first
wounded
by
Iohn
Iauregui
,
and
afterward
murdred
by
Balthasar
Gerard.
both
which
were
perswaded
by
Masse-priests
and
Friers
,
that
such
facts
were
meritorious
.
finally
diuers
haue
beene
hired
and
sent
by
the
Popes
agents
to
murder
Prince
Maurice
,
as
namely
Michael
Reinichon
,
Peter
du
Four
,
and
Peter
Panne
.
and
this
is
euidently
declared
by
their
confessions
,
by
diuers
presumptions
,
and
by
their
execution
for
this
cause
.
If
then
such
rewards
be
promised
to
such
,
as
attempt
to
empoison
,
and
murder
Princes
;
let
all
Christian
Princes
beware
,
how
they
admit
such
neere
their
persons
,
as
beleene
this
wicked
doctrine
.
and
let
them
neuer
forget
the
villanous
treason
of
the
English-miners
and
gun-pouder-men
.
If
Papists
thinke
it
meritorious
to
kill
princes
excommunicate
by
the
Pope
,
and
are
therein
animated
by
him
and
his
agents
;
then
can
Godly
Princes
haue
no
assurance
of
their
liues
before
they
roote
out
all
the
professors
of
this
King-killing
and
bloody
religion
.
and
this
appeareth
euidently
by
the
treason
contriued
the
fifth
of
Nouember
last
.
CHAP.
XXXIX
.
That
Popery
laieth
greeuous
burthens
on
mens
consciences
.
OVr
Sauiour
Christ
Matth.
23.
denounced
a
woe
to
the
Scribes
and
Pharisees
,
for
that
they
shutte
the
Kingdome
of
heauen
before
men
,
and
neither
entred
themselues
,
nor
suffered
others
to
enter
therein
.
he
taxeth
them
also
,
for
that
they
bound
heauy
and
importable
burthens
on
mens
shoulders
,
and
did
not
so
much
as
once
touch
them
with
one
of
their
singers
.
but
better
may
the
same
woe
be
denounced
against
the
Pharisaical
Friers
,
Monkes
,
and
Masse-priests
,
which
keeping
the
people
of
God
from
the
knowledge
of
Gods
word
,
and
nouzeling
them
vp
in
ignorance
,
as
much
as
in
them
lieth
,
do
fast
shut
the
kingdome
of
heauen
against
them
,
and
while
they
seeke
to
mainteine
their
pompous
state
,
and
refuse
to
heare
all
speech
of
reformation
,
neither
enter
themselues
,
nor
suffer
others
to
enter
into
the
kingdome
of
heauen
.
Furthermore
they
doe
not
onely
tie
their
followers
to
obserue
vnwritten
traditions
,
as
did
the
hypocriticall
Scribes
and
Pharisees
,
but
also
lay
vpon
them
diuers
other
most
heauy
and
greeuous
burthens
.
First
they
presse
men
with
diuers
heauy
statues
and
laws
.
for
example
,
they
binde
men
to
confesse
to
their
parochial
priest
once
euery
yeere
.
they
require
that
confession
be
simple
,
humble
,
pure
,
faithfull
,
frequent
,
naked
,
discreet
,
willing
,
bashfull
,
full
and
secret
,
&c.
according
to
these
verses
:
Sit
simplex
,
humilis
confessio
,
pura
,
fidelis
,
Atque
frequens
,
nuda
&
discreta
,
libens
,
verecunda
,
Integra
,
secreta
,
&
lachrymabilis
,
accelerata
,
Fortis
,
&
accusans
,
&
sit
parêre
parata
.
And
vnlesse
all
mortall
sinnes
be
confessed
,
they
say
it
auaileth
nothing
.
but
who
can
either
tell
all
his
sinnes
,
or
obserue
all
these
conditions
?
they
also
binde
men
to
keepe
certaine
holy-daies
and
set
feasts
and
fastes
,
and
that
with
certaine
conditions
.
Further
they
teach
,
that
all
Christians
are
to
obserue
the
statutes
of
the
church
of
Rome
and
decretales
of
Popes
,
and
actes
of
their
pretended
councels
.
Secondly
,
euery
transgression
of
the
statutes
of
the
Romish
church
,
and
of
the
Popes
decretales
they
punish
with
greeuous
penalties
.
to
eate
flesh
on
fridaies
,
to
eate
egges
in
Lent
,
to
reade
holy
Scriptures
in
vulgar
tongues
,
without
recantation
,
is
capitall
.
Thirdly
they
hold
,
that
euery
law
of
the
Romish
church
doth
binde
in
conscience
.
nay
if
subiects
rebell
not
against
their
Princes
,
and
lay
handes
vpon
them
,
they
teach
that
they
sinne
mortally
.
if
then
all
transgressions
of
the
Popes
lawes
be
sinne
;
then
are
Papistes
tied
with
infinite
chaines
of
sinnes
.
they
loose
all
these
lawes
,
I
confesse
,
lightly
,
but
alwaies
this
scruple
will
remaine
,
whether
they
haue
rightly
confessed
,
and
haue
fully
satisfied
,
and
are
iustly
absolued
.
Fourthly
the
censures
of
the
Romish
church
euen
to
Papists
haue
alwaies
seemed
intolerable
.
Peter
de
Aliaco
in
his
booke
de
reformat
.
eccles
.
complaineth
of
it
,
and
sheweth
how
the
sword
of
the
church
by
frequent
excommunications
is
growne
contemptible
.
hee
complaineth
also
of
the
multitude
of
irregularities
.
adde
hereunto
the
greeuances
proceeding
of
suspensions
and
interditements
,
and
then
the
burthen
must
needs
seeme
more
greenous
.
Fiftly
,
such
as
doe
not
in
matters
of
faith
or
Sacraments
iumpe
with
the
Romish
church
,
they
pronounce
heretikes
,
as
appeareth
by
the
chap.
ad
abolendam
.
de
haereticis
.
they
giue
them
also
ouer
to
the
secular
power
to
be
put
to
death
.
Sixtly
they
make
Kings
and
Princes
their
butchers
and
executioners
,
forcing
them
by
sentence
of
excommunication
to
cut
the
throat
of
Christes
lambes
,
whom
they
most
wrongfully
haue
pronounced
heretikes
.
Seuenthly
they
burthen
their
clergy
&
their
religious
orders
both
of
men
and
women
with
a
vow
of
single
life
,
albeit
they
finde
themselues
most
vnable
to
performe
it
.
they
force
also
the
monkes
,
friers
,
and
nunnes
to
obserue
monkish
rules
,
which
are
oftentimes
full
of
fooleries
,
and
stande
for
the
most
part
vpon
externall
ceremonies
.
Finally
like
to
Scribes
and
Pharisees
they
haue
brought
into
the
church
infinite
traditions
and
ceremonies
.
nay
the
conuenticle
of
Trent
doth
paragon
and
make
equal
vnwritten
traditions
to
Gods
written
worde
.
and
yet
no
Papist
euer
yet
could
tell
,
what
those
traditions
were
,
or
in
what
bookes
they
were
to
be
found
.
In
baptisme
they
vse
salt
,
spittle
,
blowings
,
lights
,
and
greasing
in
the
Masse
the
priest
turneth
,
heaueth
,
skippeth
,
swingeth
the
chalice
to
and
fro
,
moppeth
,
moweth
,
ducketh
,
speaketh
sometimes
high
,
sometimes
lowe
,
and
maketh
no
end
of
ceremonies
.
the
consecrating
of
salt
,
holy-water
,
oyle
,
paschal
lambes
,
new
houses
,
new
shippes
,
is
not
done
without
many
ceremonies
.
in
hallowing
and
rehallowing
of
churches
,
saying
of
canonicall
houres
and
offices
many
ceremonies
passe
,
but
few
to
purpose
.
the
Bishop
in
consecrating
a
church
walketh
round
about
it
,
as
if
there
were
no
entrance
in
.
and
in
the
end
abusing
a
versicle
of
a
psalm
saith
,
attollite
portas
principes
vestras
.
and
entring
maketh
the
Greeke
and
Latine
alphabet
,
and
setteth
lights
before
crosses
,
made
on
walles
,
and
greaseth
stones
.
the
yeare
of
Iubiley
aboundeth
with
ceremonies
.
the
Pope
knocketh
first
at
S.
Peters
church
dore
with
a
golden
hammer
,
shewing
that
no
man
obteineth
indulgences
,
but
he
must
spend
gold
.
then
the
Priests
shew
their
wares
,
and
ignorant
people
goeth
about
visiting
certeine
churches
and
reliques
,
of
which
we
neuer
read
word
in
the
Gospell
,
or
writings
of
the
fathers
.
The
Papists
therefore
are
intangled
with
a
miserable
yoke
of
bondage
,
and
are
vtterly
ignorant
of
the
liberty
wherewith
Christ
hath
made
vs
free
.
God
open
their
eies
,
that
they
may
see
,
and
giue
them
grace
,
that
they
may
feele
their
burthens
,
and
shaking
off
the
yoke
of
Antichrist
may
in
the
end
bee
partakers
of
the
light
of
the
Gospell
,
and
submit
themselues
only
to
Christs
yoke
,
that
is
easie
and
light
.
CHAP.
XL.
That
Popish
religion
is
very
grieuous
in
regard
of
the
Popes
and
Masse-priests
manifold
taxes
and
exactions
.
IT
followeth
now
,
that
we
shew
,
how
the
Pope
and
his
pole-shorne
crew
doth
aswell
pole
Christian
mens
purses
,
as
greeue
their
consciences
.
wherein
I
neede
not
to
vse
any
long
discourse
,
seeing
the
same
is
apparent
not
only
by
practise
,
but
also
by
confession
of
the
Papists
themselues
.
commonly
they
buy
the
papacy
in
grosse
,
and
therefore
no
maruell
if
they
sell
it
by
retaile
.
Vendit
Alexander
,
saith
one
of
Alexander
the
sixt
,
Vendere
iure
potest
,
emerat
ille
prius
.
But
this
was
not
his
fault
alone
.
Benet
the
9.
sold
the
Papacie
for
1500.
pound
(
of
gold
)
to
Gregory
the
6.
as
Beno
testifieth
.
Benedictus
9.
Papatum
,
saith
he
,
pro
libris
mille
quingentis
vendidit
Gregorio
6.
and
no
man
now
obtaineth
that
place
but
for
great
summes
of
mony
,
and
large
promises
,
as
the
discourses
of
diuers
late
conclaues
testifie
.
Therefore
no
maruell
,
if
they
seeke
mony
greedily
both
before
and
after
they
come
to
sitte
in
the
Popes
chaire
.
Brigit
in
her
reuelations
saith
,
the
Pope
hath
turned
all
Gods
commandements
into
this
one
,
viz.
giue
mony
.
conuertit
decem
praecepta
in
hoc
vnum
,
da
pecuniam
.
for
mony
they
sell
churches
,
priest-hood
,
altars
,
masses
,
crownes
,
fire
,
incense
,
praiers
,
yea
heauen
and
God
himselfe
.
Venalia
nobis
,
saith
Mantuan
,
Templa
,
sacerdotes
,
altaria
,
sacra
,
coronae
,
Ignis
thura
,
Preces
,
caelum
est
venale
deusque
.
Fridericke
the
2.
for
one
absolution
paied
to
Gregory
the
9.
an
hundred
twenty
fiue
thousand
ounces
of
gold
,
as
is
recorded
in
the
pontificall
,
or
120.
thousand
as
Naucler
,
epitome
rerum
German
.
Iohn
of
Pineda
and
others
doe
recken
.
Iosephus
Angles
in
4.
sentent
.
c.
de
indulgentijs
signifieth
,
that
the
King
of
Spaine
paieth
sometime
to
the
Pope
a
hundred
thousand
duckets
for
one
indulgence
.
Leo
the
10.
gaue
such
a
scandale
by
the
sale
of
indulgences
in
Germanie
,
that
men
beganne
to
examine
more
narowly
these
popish
commodities
:
and
the
rather
,
for
that
the
profit
of
this
sale
came
to
Magdalene
the
Popes
honest
sister
.
Boniface
the
ninth
,
as
Theodoric
à
Niem
testifieth
lib.
2.
de
schism
.
c.
11.
sold
benefices
,
as
he
was
hearing
Masse
.
in
missarum
solennijs
benesicia
vendidit
.
Mitred
prelates
sell
imposition
of
hands
,
ecclesiasticall
liuinges
,
church
censures
,
and
whatsoeuer
is
reserued
to
their
office
,
as
the
Germans
complaine
in
their
grieuances
.
Theodoric
Trudo
complaineth
,
that
Christs
sheepe-foldes
were
broken
downe
with
hammers
of
siluer
.
Malleus
argenti
consregit
ouilia
Christi
.
The
rascall
Masse-priests
sell
Masses
,
dirges
,
sacraments
,
sacramentall
ceremonies
,
and
other
Romish
wares
,
euerie
man
according
to
the
faculties
giuen
him
by
the
Pope
.
Brigit
in
her
reuelations
bringeth
in
Christ
complaining
,
how
Priests
dealt
worse
in
selling
him
,
then
Iudas
,
for
that
he
sold
him
for
monie
,
they
for
euery
commodity
.
deteriores
sunt
Iuda
,
qui
pro
solis
denarijs
me
vendidit
,
illi
autem
pro
quouis
mercimonio
.
the
Papists
themselues
know
,
that
the
Masse-priests
and
Iebusites
sent
from
the
Pope
into
England
liue
vpon
sale
of
their
faculties
.
Of
these
pillages
diuers
haue
complained
from
time
to
time
.
and
yet
we
find
,
that
the
Popes
would
neuer
abide
any
reformation
.
Matthew
Paris
in
Henrico
3.
speaking
only
of
the
rapines
of
one
Popes
legate
,
saith
,
he
had
extorted
more
,
then
was
remaining
behind
in
England
,
excepting
the
church
ornaments
.
nec
remansit
eadem
hora
saith
he
,
vt
veraciter
dicebatur
,
tantum
pecuniae
in
Anglia
,
exceptis
sanctorum
vasis
&
ornamentis
ecclesiarum
,
quantum
à
regno
extorserat
Anglicano
.
he
compareth
the
Kingdome
at
that
time
to
a
vine-yard
spoiled
by
euery
one
that
passed
by
,
and
rooted
vp
by
the
wild
bore
of
the
wood
.
he
saith
,
that
the
court
of
Rome
like
a
gulfe
swallowed
vp
euery
mans
reuenues
.
quae
curia
instar
barathri
potestatem
habet
,
&
consuetudinem
omnium
reditus
absorbendi
.
Boner
in
his
preface
before
Gardiners
booke
de
vera
obedientia
saith
,
that
the
Popes
pray
,
or
spoiles
in
England
were
equall
almost
to
the
Kings
reuenues
.
the
Emperor
as
Matth.
Paris
testifieth
in
Henrico
3.
reprehended
the
king
of
England
for
suffering
his
country
to
be
empouerished
so
shamefully
by
the
Pope
.
imperator
reprehendit
regem
Angliae
,
quod
permitteret
terram
suam
tam
impudenter
per
Papam
depauperari
.
Lewes
the
9.
in
his
pragmaticall
sanction
complaineth
,
that
his
kingdome
was
miserably
brought
to
pouerty
by
the
Popes
exactions
,
and
therefore
expressely
forbiddeth
them
.
exactiones
&
onera
grauissima
pecuniarum
,
saith
he
,
per
curiam
Romanam
ecclesiae
regni
nostri
impositas
vel
imposita
,
quibus
regnum
nostrum
miserabiliter
depauperatum
existit
,
siue
etiam
imponendas
,
vel
imponenda
leuari
,
aut
colligi
nullatenus
volumus
.
The
Vniuersity
of
Paris
in
an
appeale
from
Leo
the
10.
taxeth
the
insatiable
auarice
of
the
court
of
Rome
confounding
lawes
and
canons
by
expectatiues
and
reseruations
.
Bernard
in
ser.
6.
in
psal.
qui
habitat
.
complaineth
,
that
in
his
time
the
offices
of
the
church
were
turned
to
gaine
,
and
that
monkes
were
polled
,
Masses
said
,
and
psalmes
song
for
mony
.
ipsa
quoque
ecclesiae
sacrae
dignitatis
officia
in
turpem
quaestum
&
tenebrarum
negotium
transiuêre
.
nec
in
his
salus
ammarum
,
sed
luxus
quaeritur
diuitiarum
.
propter
hoc
tondentur
,
propter
hoc
frequentant
ecclesias
,
missas
celebrant
,
psalmos
decantant
.
In
the
articles
of
complaints
made
by
the
senat
of
Paris
,
and
exhibited
to
Lewes
the
11.
it
appeareth
,
That
25.
hundred
thousand
crowns
were
drawne
out
of
France
in
the
time
of
Pius
the
3.
and
great
summes
euery
yeare
,
vpon
pretence
of
diuers
faculties
comming
from
Rome
.
Iames
Archbishop
of
Mentz
paid
diuers
great
summes
of
mony
for
his
pal
,
and
dying
professed
,
that
his
death
grieued
him
not
,
but
that
the
poore
people
of
the
cuntry
was
againe
to
pay
mony
to
the
Pope
.
Valla
in
his
treatise
against
the
forged
donation
of
Constantine
accuseth
the
Pope
,
for
that
he
made
gaine
of
church
matters
,
and
of
the
gifts
of
the
holy
Ghost
.
Papa
.
saith
he
,
rem
ecclesiasticam
&
spiritum
sanctum
quaestus
habet
.
and
therein
he
saith
,
he
did
woorse
then
Verres
,
or
Catiline
,
or
any
robber
of
the
common
treasure
.
Theodorie
à
Niem
nemor
.
vnion
.
tract
.
6.
c.
37.
speaking
of
the
Popes
eschequer
,
compareth
it
,
to
the
sea
,
into
which
all
riuers
flow
,
and
yet
it
runneth
not
otter
.
he
sheweth
also
,
how
his
officers
doe
scourge
poore
Christians
worse
then
Turkes
and
Tartarians
.
he
compareth
the
Popes
collectors
to
wicked
spirits
tract
.
vnion.
6.
c.
36.
collectores
camerae
,
saith
he
,
●nalignis
spiritibus
aequales
.
in
his
third
booke
de
schismate
c.
22.
he
sheweth
how
Gregorie
the
12.
to
make
mony
sold
the
chalices
,
crosses
,
and
iewels
of
the
church
.
Alan
Chartier
sheweth
,
that
by
the
Pope
and
his
complices
the
church
was
made
a
den
of
theeues
,
and
Gods
sanctuary
a
common
market
place
,
and
lastly
that
the
Gospell
,
and
canons
being
suppressed
,
trassike
was
made
for
benefices
,
and
gaine
sought
euery
where
.
vos
ecclesiam
dei
effecistis
speluncam
latronum
,
saith
he
,
&
sanctuarium
diumum
,
vt
iam
sit
forum
cauponatorium
.
sancta
euangelia
sunt
suppressa
,
&
canones
sublati
.
exercitium
autem
simoniae
&
lucri
quam
maxime
vberis
regnant
.
Iohn
of
Sarisbury
lib.
6.
polycrat
.
c.
24.
affirmeth
,
that
the
Pope
to
all
men
is
become
intolerable
,
and
that
he
delighteth
in
the
spoiles
of
the
church
,
and
esteemeth
gaine
Godlinesse
,
and
spoileth
countries
,
as
if
he
meant
to
gather
treasure
like
to
that
of
Craesus
.
Ipse
Romanus
pontisex
omnibus
ferè
est
intolerab
.
lis.
laetatur
spolijs
ecclesiarum
.
quaestum
omnem
reprt●
pie●●tem
.
pr●uivciarum
diripit
spolia
,
ac
si
thesauros
Craesi
studeat
reparare
.
Vrspergensis
in
his
chronicle
sheweth
how
all
men
sought
to
Rome
what
for
dispensations
for
offences
,
and
what
for
decision
of
matters
of
iustice
,
he
might
haue
added
sutes
for
benefices
.
and
thereupon
he
saith
,
that
whole
streames
of
mony
come
thither
.
gaude
mater
nostra
Roma
saith
he
,
quoniam
aperiuntur
cataractae
thesaurorum
in
terra
,
vt
ad
te
confluant
rius
&
aggeres
nummorum
in
magna
copia
.
Ioannes
Andreas
in
6.
de
elect
.
&
electipotest
.
c.
fundamenta
.
saith
,
that
Rome
was
founded
by
robbers
,
and
yet
retaineth
a
tacke
of
her
first
and
originall
qualities
.
Albericus
à
Rosate
in
verbo
Roma
saith
,
that
Rome
receiueth
no
sheepe
without
wooll
,
and
heareth
only
such
as
giue
.
curia
Romana
non
petit
ouem
sine
lana
.
dantes
exaudit
,
non
dantibus
ostia
claudit
.
Ioannes
Petrus
de
Ferrar.
insorm
resp.
rei
conuent
.
sheweth
that
the
Clergie
by
diuers
trickes
ensnared
the
people
and
enlarged
their
iurisdiction
.
nota
,
saith
he
,
quomodo
,
&
quot
modis
isti
Clerici
illaqueent
laicos
,
&
suam
iurisdictionem
amplient
.
The
Germains
in
their
complaints
exhibited
to
the
Popes
legat
,
declare
,
that
the
burthens
laid
on
them
by
the
Romish
church
were
vrgent
,
intolerable
,
and
no
longer
to
be
borne
,
vrgentissima
,
atque
intolerabilia
,
penitusque
non
ferenda
.
and
least
anie
man
might
suspect
their
faith
,
they
prooue
their
allegation
by
a
hundred
particular
greuances
.
Petrarch
therefore
doth
rightly
call
Rome
,
couetous
Babylon
,
l'auara
Babylonia
.
and
in
his
epistles
without
titles
he
sheweth
,
that
nothing
in
the
Popes
court
was
more
sought
then
money
.
For
money
the
Pope
dispenseth
with
incestuous
persons
,
with
Sodomites
,
with
Paricides
,
with
Iewes
and
Mahometans
,
and
with
most
flagitious
and
wicked
men
,
as
appeareth
by
his
penitentiary
taxe
printed
at
Paris
anno
1520.
and
found
among
the
treatises
published
in
diuers
volumes
,
and
made
by
diuers
lawyers
.
For
money
he
selleth
sinnes
,
granteth
indulgences
,
Iubilies
,
cruciataes
,
and
all
manner
of
pardons
.
For
money
he
promiseth
heauen
,
and
assureth
his
fauorites
of
deliuerance
out
of
Purgatorie
.
For
money
he
selleth
benefices
and
all
spirituall
offices
.
Heu
Simon
regnat
,
saith
Paulus
Langius
in
Chronico
citizensi
.
per
munera
quaeque
reguntur
.
alas
Simon
now
sitteth
as
king
,
and
all
things
passe
for
bribes
.
Boniface
the
9.
did
make
simoniacall
compacts
,
first
by
mediators
,
then
by
himselfe
.
Primò
per
mediatores
,
deinde
per
semetipsum
simoniam
exercuit
.
for
so
saith
Theodoric
a
Niem
.
l.
2.
de
schis
.
c.
7.
he
saith
also
,
that
first
fruits
of
benefices
were
first
by
him
exacted
and
in
the
8.
Chap.
of
that
booke
,
he
saith
,
he
sold
one
and
the
same
licnesica
to
two
.
Finally
this
generation
taketh
of
quicke
and
dead
,
and
maketh
a
great
reuenue
of
publicke
stewes
,
and
vsury
.
the
tribute
of
whoores
is
a
matter
publikely
knowne
,
and
may
be
prooued
by
the
testimony
of
the
glosse
in
c.
licet
.
de
concubin
.
cleric
.
remou
.
which
is
one
of
the
prouinciall
constitutions
of
Otho
.
and
Agrippa
de
vanit
.
scient.
c.
de
lenocinio
.
and
Sansouinuo
in
lib.
de
.
1.
gouerni
de
regni
.
c.
corte
de
Roma
,
and
others
.
the
Popes
practise
and
gaine
by
vsury
,
is
prooued
by
the
bankes
called
monti
di
pieta
,
whereof
mention
is
made
by
Onuphrius
in
diuers
Popes
liues
.
Theodoric
à
Niem
de
schism
.
lib.
2.
c.
7.
saith
,
that
vsury
was
so
rise
in
Rome
in
the
daies
of
Boniface
the
9.
that
it
was
reputed
for
no
sinne
.
Vsura
tantum
inualuit
,
vt
foenus
amplius
non
putaretur
peccatum
.
Matthew
Paris
also
in
Henry
the
3.
doth
say
as
much
,
and
greatly
complaineth
of
Roman
Caursins
,
and
vsurers
.
Are
not
then
our
moderne
Papists
simple
to
continue
vnder
the
gouernment
of
Antichrist
,
where
they
are
pilled
both
aliue
and
dead
,
and
spoiled
by
diuers
fraudes
,
and
brought
to
extreme
pouerty
through
manifold
oppressions
and
exactions
?
CHAP.
XLI
.
That
the
Popish
church
hath
no
true
Bishops
,
nor
Priests
.
THe
gouernment
of
the
Popish
church
being
so
burdensome
and
dangerous
cannot
well
be
tolerated
by
rules
of
policy
.
but
if
the
same
be
against
both
scriptures
and
canons
of
the
church
,
then
as
repugnant
both
to
religion
and
Christian
policy
it
is
to
be
abandoned
of
all
Christian
common-wealthes
.
let
vs
then
consider
,
what
allowance
it
may
haue
either
of
scriptures
or
ancient
canons
.
The
Apostle
Act.
20.
saith
,
that
the
holy
ghost
hath
appointed
Bishops
to
gouerne
the
Church
of
God
.
in
quo
vos
spiritus
sanctus
posuit
Episcopos
,
regere
ecclesiam
dei
,
saith
he
,
speaking
of
the
Bishops
of
Asia
.
but
the
popish
church
hath
no
true
Bishops
.
and
that
is
prooued
first
,
for
that
bishops
cannot
be
orderned
but
by
true
Bishops
.
but
the
prelats
of
the
Romish
church
are
ordeined
by
the
Pope
,
that
is
no
Bishop
.
the
proposition
is
granted
.
of
the
assumption
the
first
part
is
not
denied
.
in
the
second
part
our
aduersaries
insist
firmely
and
affirme
the
Pope
to
be
a
true
bishop
.
but
how
can
he
be
a
Bishop
,
that
neither
preacheth
,
nor
can
preach
,
nor
administreth
the
Sacraments
,
nor
succeedeth
the
Apostles
in
their
Apostolicall
office
?
the
Apostle
1.
Tim.
3.
sheweth
that
the
office
of
a
bishop
consisteth
in
the
worke
,
and
not
in
the
title
.
qui
Episcopatum
desiderat
bonum
opus
desiderat
.
Secondly
antichrist
can
ordeine
no
true
bishops
.
but
that
the
Pope
is
antichrist
I
haue
declared
in
my
fist
booke
de
Pontif.
Rom.
and
it
is
apparent
in
that
he
teacheth
doctrine
contrary
to
that
which
we
haue
receined
from
Christ
Iesus
.
and
is
plainly
described
in
the
Reuelation
by
the
whoore
of
Babylon
Apocalyps
.
17.
and
by
the
beast
like
a
lambe
rising
out
of
the
earth
Apocalyps
.
13.
which
are
figures
of
Antichrist
.
Thirdly
,
none
but
the
successors
of
Christs
apostles
can
ordaine
true
bishops
.
but
the
Pope
succeedeth
Iulius
Caesar
,
rather
then
Simon
Peter
.
for
Simon
Peter
fed
Christs
flocke
.
he
murdreth
Christs
lambes
.
Fourthly
,
neither
heretikes
nor
simoniacall
persons
haue
power
to
ordeine
bishops
,
as
the
master
of
the
sentences
lib.
4.
dist.
25.
prooueth
by
the
authoritie
of
Cyprian
,
Innocent
the
first
,
and
Leo.
and
this
is
the
practise
of
the
Romish
church
at
this
day
,
who
refuseth
to
allow
them
for
bishops
,
that
are
ordred
by
such
as
they
repute
heretikes
or
schismatikes
.
some
determine
otherwise
,
but
they
repugne
against
the
Romish
churches
practise
.
Finally
,
no
woman
can
ordeine
bishops
.
but
Pope
Ioan
was
a
woman
.
and
therefore
all
ordeined
by
her
,
and
their
successors
are
no
bishops
by
the
confession
of
the
aduersaries
themselues
.
Howsoeuer
it
is
,
the
Papists
cannot
assure
themselues
,
that
they
haue
any
bishops
.
for
no
man
is
ordeined
bishop
,
vnlesse
he
that
ordeined
him
had
an
intention
to
order
him
a
bishop
.
but
of
this
intention
no
man
can
assure
himselfe
.
Furthermore
the
Popish
synagogue
hath
no
true
priests
.
for
their
priests
are
all
ordred
to
sacrifice
for
quicke
and
dead
.
The
forme
of
priesthood
say
the
Masse-priests
assembled
at
Florence
is
this
,
accipe
potestatem
offerendi
sacrificium
in
ecclesia
pro
vinis
&
mortuis
.
and
this
is
prooued
also
by
their
rituall
bookes
,
and
by
Bellarmines
confession
,
lib.
deord
c.
9.
but
such
priests
were
neuer
appointed
by
Christ
,
or
his
Apostles
.
neither
is
there
any
footestep
of
such
an
ordination
to
be
found
in
ancient
fathers
.
Secondly
,
no
true
priests
can
be
ordeined
by
other
,
then
true
bishops
,
and
the
Apostles
successors
.
but
such
bishops
the
synagogue
of
Rome
wanteth
.
Lastly
true
priests
and
ministers
of
the
Gospell
are
ordeined
to
preach
Gods
word
truely
,
and
to
administer
the
Sacraments
sincerely
.
but
popish
priests
are
not
ordered
to
this
end
.
If
then
that
cannot
be
the
church
,
that
wanteth
priests
and
bishops
;
then
are
we
not
to
looke
for
the
true
church
among
the
papists
.
but
Hierome
in
dialog.
contr.
Lucifer
.
denieth
,
that
to
be
the
church
,
that
hath
no
priests
.
and
Cyprian
lib.
4.
epist.
9.
teacheth
,
that
the
church
is
a
people
or
flocke
vnited
to
the
bishop
.
Againe
,
if
all
the
ordination
of
bishops
and
priests
in
the
Romish
church
dependeth
vpon
the
Pope
,
and
the
Pope
be
not
mentioned
either
Ephes.
4.
or
1.
Cor.
12.
where
all
the
ministers
of
the
church
giuen
to
the
same
by
Christ
,
are
mentioned
;
then
doth
the
ordination
of
Roman
priests
and
prelates
take
his
beginning
not
from
Christ
,
but
from
Antichrist
.
Lastly
,
if
the
function
of
masse-priests
doth
consist
in
saying
Masse
,
and
the
Masse
be
prooued
to
be
an
humane
inuention
;
then
is
the
Romish
priesthood
an
humane
inuention
.
but
otherwhere
we
haue
sufficiently
declared
,
that
the
Masse
was
by
little
and
little
peeced
togither
,
and
is
a
meere
humane
inuention
:
nay
an
inuention
contrarie
to
Christs
institution
of
the
Sacrament
of
the
Eucharist
.
CHAP.
XLII
.
That
Popery
cannot
be
mainteined
without
forgery
and
falshood
.
THis
point
of
it selfe
alone
would
require
a
large
discourse
,
if
we
should
prosecute
particularly
and
distinctly
,
whatsoeuer
our
aduersaries
haue
herein
offended
.
for
whether
we
respect
the
diuers
kinds
of
forgeries
,
or
the
places
of
authors
forged
and
falsified
by
them
,
it
were
a
great
worke
to
comprehend
them
all
.
we
will
therefore
choose
out
some
few
examples
out
of
many
,
whereby
all
true
Christians
may
haue
cause
sufficient
to
suspect
them
in
the
rest
.
First
then
we
charge
them
with
falsity
,
for
that
as
much
as
in
them
lieth
,
they
haue
gone
about
to
suppresse
Gods
eternall
word
comprised
in
the
old
and
new
testament
.
that
this
is
falsitie
,
it
is
apparent
by
the
law
,
qui
testamentum
.
ff.
ad
legem
corneliam
de
falsis
.
for
by
that
law
they
are
condemned
qui
testamentum
amouerint
celauerint
.
that
is
,
which
shall
amooue
or
conceile
a
testament
.
but
the
Pope
and
his
complices
forbid
expressely
all
translations
of
the
new
testament
made
by
our
doctors
,
and
only
grant
certaine
translations
made
by
themselues
,
and
that
with
hard
conditions
:
as
is
declared
in
the
index
of
forbidden
bookes
reg.
3.
and
4.
but
publikely
they
will
not
haue
scriptures
red
in
vulgar
tongues
.
Secondly
they
burne
the
holy
scriptures
vnder
pretense
of
false
translations
.
but
the
law
formerly
cited
doth
pronounce
him
a
falsarie
,
that
shall
abolish
or
cancell
or
burne
a
mans
testament
.
the
words
of
the
law
are
these
:
si
quis
testamentum
deleuerit
:
that
is
,
if
any
shall
cancell
a
testament
.
Thirdly
it
is
falsity
to
cancell
,
or
breake
the
seales
of
a
testament
,
as
the
practise
of
the
law
of
this
land
declareth
.
how
then
can
the
Popish
synagogue
of
Rome
excuse
it selfe
,
that
depriueth
the
lords
people
of
the
cup
which
our
sauiour
Christ
calleth
the
new
testament
in
his
blood
?
is
not
this
,
all
one
,
as
if
the
same
should
breaken
the
seales
of
Gods
testament
?
Fourthly
they
haue
added
their
owne
traditions
to
the
old
and
new
testament
,
receiuing
with
like
affection
and
reuerence
both
scriptures
and
traditions
,
as
they
write
sess.
4.
synod
.
trid
.
Bellarmine
speaketh
no
otherwise
of
traditions
,
then
as
if
they
were
the
word
of
God
not
written
.
but
to
adde
to
a
mans
testament
is
forgery
.
hominis
testamentum
saith
the
Apostle
Galat.
3.
nemo
spernit
aut
superordinet
.
no
man
despiseth
a
mans
testament
,
or
taketh
vpon
him
to
adde
vnto
it
.
Fiftly
they
haue
added
to
the
canon
of
the
old
testament
the
bookes
of
Tobia
,
Iudith
,
Ecclesiasticus
,
Wisdome
,
the
Machabies
and
certaine
fragments
not
extant
in
the
originall
bookes
of
scriptures
.
but
to
ascribe
bookes
to
the
spirit
of
God
,
which
were
not
published
by
the
authority
of
Gods
spirit
,
is
an
audacious
kind
of
falsity
.
that
they
are
not
canonical
scriptures
,
it
is
proued
by
the
testimony
of
the
councell
of
Laodicea
,
of
Hierome
in
prologo
Galeato
,
Athanasius
in
synopsi
,
Nazianzen
in
carminibus
,
and
diuers
others
.
Sixtly
,
certaine
Friers
anno
D.
1256.
in
Paris
,
for
Christs
gospell
published
an
other
gospell
,
which
they
termed
eternall
.
fratres
noua
quaedam
praedicabant
,
legebant
,
docebant
deliramenta
ex
libris
Ioachim
abbatis
,
incipitque
eorum
liber
Euangelium
aeternum
,
as
Matthew
Paris
testifieth
.
but
no
greater
falsitie
by
men
pretending
Christianity
can
be
committed
,
then
in
exhibiting
a
false
Gospell
.
S.
Paul
Galath.
1.
pronounceth
such
teachers
accursed
.
Finally
,
the
conuenticle
of
Trent
hath
committed
an
egregious
falsity
in
making
the
old
Latine
translation
of
the
bible
authenticall
.
for
the
same
in
many
places
dissenteth
from
the
orginall
bookes
,
as
by
conference
it
appeareth
,
and
as
Isidore
Clarius
in
his
preface
to
the
translation
of
the
bible
,
Erasmus
,
Caietane
and
diuers
other
learned
interpreters
confesse
,
and
declare
.
diuers
editions
also
of
this
Latine
translation
doe
much
differ
,
as
appeareth
by
the
bibles
set
foorth
by
Sixtus
quintus
,
Clement
the
eight
,
and
diuers
others
.
but
that
cannot
be
true
,
that
discordeth
with
it selfe
.
quod
dissonat
,
verum
esse
non
potest
.
neither
can
they
excuse
themselues
of
falsity
,
that
exhibit
a
false
copy
,
for
the
true
originall
,
and
authenticall
bookes
of
scriptures
.
Likewise
haue
our
aduersaries
corrupted
and
falsified
both
the
acts
of
councels
,
and
the
writings
of
the
fathers
.
for
first
they
suppresse
the
true
acts
of
many
councels
,
and
the
true
bookes
of
many
fathers
,
such
especially
as
touch
the
authority
of
the
bishop
of
Rome
.
Posseuin
in
his
select
bibliotheke
counselleth
his
consorts
,
to
keepe
the
Greeke
originall
bookes
of
councels
and
fathers
from
the
view
of
yong
students
.
but
to
suppresse
the
depositions
of
witnesses
all
law
adiudgeth
falsity
.
Secondly
they
haue
set
foorth
diuers
false
actes
and
canons
vnder
the
names
of
the
Apostles
,
of
the
synode
of
Nice
,
of
Rome
vnder
Siluester
,
of
Neocesaria
,
Sinuessa
and
other
synods
,
which
themselues
cannot
denie
to
be
diuersly
falsified
.
Isidore
c.
canones
.
dist.
16.
and
Leo
c.
Clementis
.
dist.
ead.
and
Gelasius
c.
sancta
Rom.
dist.
15.
doe
number
these
canons
among
apocryphall
writings
.
the
canons
themselues
condemne
the
baptisme
of
heretikes
c.
45.
and
once
dipping
in
baptisme
c.
49.
and
Saterdaies
fast
.
c.
65.
and
alloweth
the
3.
booke
of
Machabees
,
and
Clements
epistles
for
canonical
scriptures
;
and
yet
pope
Adrian
c.
sextam
synodum
.
dist.
16.
alloweth
them
.
Russin
in
his
history
,
and
Stephen
Bishop
of
Rome
c.
viginti
.
dist.
16.
allowe
only
20.
canons
of
the
councel
of
Nice
.
others
in
c.
septuaginta
.
ead.
dist.
say
there
are
70.
one
Alphonsus
of
Pisa
of
late
in
his
summe
of
councels
,
hath
set
out
80.
canons
of
that
councell
.
Sozimus
in
the
6.
councell
of
Carthage
was
taken
alleaging
a
false
canon
of
that
councell
for
appeals
to
Rome
.
Paschasius
,
or
some
vnder
his
name
,
corrupted
a
canon
of
that
councell
,
as
if
the
same
had
decreed
that
the
Church
of
Rome
had
alwaies
had
the
primacy
.
Pius
the
fifth
in
certaine
letters
of
his
to
the
Emperor
alledgeth
,
that
the
councell
of
Nice
made
the
Pope
of
Rome
gouernor
of
all
Christian
Princes
.
the
falsification
is
notorious
,
and
is
extant
in
his
letters
set
out
by
Hierome
Catena
.
Of
the
acts
of
the
councell
of
Sinnessa
there
are
3.
copies
extant
in
Surius
,
and
different
each
from
other
.
they
contradict
themselues
also
.
for
where
in
the
latter
end
it
is
said
,
that
the
first
See
shall
not
be
iudged
of
any
,
the
fathers
of
that
councell
notwithstanding
condemned
Marcellinus
.
damnauerunt
eum
extra
ciuitatem
.
The
actes
of
the
councels
of
Neocaesarea
and
Ancyra
are
so
simple
,
and
so
repugnant
to
the
state
of
those
times
,
that
blindemen
,
albeit
void
of
sight
,
may
feele
them
to
be
counterfet
.
in
ancient
stories
there
is
no
mention
of
them
.
nay
in
times
of
persecution
,
and
before
Constantines
time
it
is
not
likely
that
so
many
bishops
could
meete
,
or
would
make
such
acts
,
and
canons
,
as
are
imagined
to
be
made
in
those
councels
.
The
synode
supposed
to
be
assembled
at
Rome
by
Siluester
,
contemeth
diuers
fabulous
points
,
as
namely
the
report
of
Constantines
leprosy
,
of
Nunnes
professing
virginitie
after
the
age
of
72.
yeres
.
The
bishops
names
are
barbarous
.
the
stile
is
Gothike
.
the
number
of
bishops
there
assembled
is
incredible
.
it
is
therfore
meere
impudency
to
affirme
the
acts
of
that
synode
to
be
authenticall
.
The
18.
canon
of
the
councell
of
Chalceden
,
and
the
36.
canon
of
the
6.
synode
that
giueth
equall
authority
to
the
see
of
Constantinople
and
Rome
,
is
falsified
.
both
by
Gratian
and
Gregory
the
13.
in
his
new
edition
of
the
canon
law
.
for
vnder
colour
of
those
canons
they
determine
quite
contrary
to
canons
,
that
the
Church
of
Constantinople
should
not
be
equall
to
Rome
.
The
fift
councell
of
Carthage
c.
3.
determineth
that
bishops
,
priests
and
deacons
should
absteine
from
their
wiues
in
the
time
of
their
turnes
,
or
seruice
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
but
the
Romanistes
dist.
33.
c.
placuit
.
haue
falsified
this
canon
by
adding
subdeacons
,
and
excluding
bishops
,
priests
,
and
deacons
from
their
wiues
at
all
times
.
The
councell
of
Mileuis
c.
22.
forbiddeth
Priests
,
and
inferiour
clerks
to
appeale
to
Rome
.
but
Gratian
falsifying
the
canon
,
addeth
these
words
,
nisi
forte
sedem
Rom.
appellauerint
.
which
is
direct
contrarie
to
the
meaning
of
the
councell
.
In
the
35.
canon
of
the
councell
of
Laodicea
the
worship
of
Angels
is
termed
idolatrous
and
expressely
forbidden
.
but
Carranza
in
his
summe
falsifieth
the
canon
,
and
for
Angelos
,
writeth
Angulos
.
Bellarmine
lib.
1.
de
sanct.
beatitud.
c.
19.
sheweth
,
that
in
latter
editions
of
councels
his
consorts
haue
established
the
inuocation
of
Saints
by
the
7.
canon
of
the
6.
synode
.
but
all
ancient
copies
declare
both
him
and
his
consorts
to
be
notorious
forgers
of
false
canons
.
It
were
an
easie
matter
to
shew
the
falshood
of
our
aduersaries
in
diuers
other
canons
.
but
the
breuitie
of
this
discourse
will
not
permit
any
larger
number
of
witnesses
in
this
point
.
Thirdly
,
vnder
the
names
of
fathers
they
haue
set
out
diuers
counterfet
treatises
,
and
haue
falsly
both
translated
the
Greeke
fathers
,
and
alleadged
both
Greeke
and
Latine
writers
.
vnder
the
name
of
Clement
they
haue
published
diuers
constitutions
,
and
doe
alledge
them
verie
frequently
.
yet
doth
Gelasius
c.
sancta
.
dist.
15.
set
a
marke
vpon
them
,
as
Apocryphal
.
to
him
also
they
ascribe
certaine
recognitions
and
epistles
,
which
sauour
not
of
an
apostolicall
spirit
.
Vnder
the
name
of
Origen
they
publish
certaine
Commentaries
vpon
Iob
,
which
conteine
plaine
Arianisme
.
and
his
lamentation
which
is
noted
by
Gelasius
as
Apocryphal
.
Tertullians
and
Russins
treatises
are
diuersly
cited
.
yet
not
allowed
by
Gelasius
c.
sancta
Romana
.
dist.
15.
Vnder
the
authoritie
of
Abdias
,
Martialis
,
Prochorus
,
Amphilochius
,
and
diuers
ancient
fathers
,
they
couer
diuers
of
their
owne
bastardly
inuentions
,
no
way
agreeing
with
those
times
.
Cyprian
is
said
to
haue
written
the
treatise
de
reuelatione
capitis
Ioannis
,
wherein
mention
is
made
of
king
Pipin
,
and
a
booke
de
montibus
Sion
&
Sinah
,
and
diuers
other
treatises
,
neither
according
with
his
phrase
,
nor
with
those
times
.
Hierome
is
made
to
father
a
sermon
de
assumptione
B.
Mariae
,
a
tract
.
de
7.
gradibus
ecclesiae
;
the
rule
of
monkes
,
and
diuers
other
counterfet
treatises
.
and
yet
the
rule
of
monks
is
said
to
be
collected
by
one
Lupus
in
the
time
of
Martin
the
fift
.
The
sermons
ad
fratres
in
eremo
,
and
diuers
others
de
tempore
&
sanctis
,
attributed
to
S.
Augustine
,
are
plainely
counterfet
.
so
are
his
meditations
also
and
soliloquies
.
in
those
meditations
the
worship
of
Angels
is
taught
,
which
Augustine
in
his
booke
de
haeresib
.
condemneth
for
an
heresie
.
in
the
soliloquies
we
reade
the
fable
of
Longinus
.
in
his
manual
c.
16.
we
reade
,
that
it
is
in
mans
power
to
merit
the
kingdome
of
heauen
:
which
is
plaine
Pelagianisme
,
condemned
by
S.
Augustine
.
the
bookes
entituled
scalae
paradisi
,
de
duodecim
abusionum
generibus
,
de
vita
Christiana
,
de
assumptione
beatae
Mariae
,
and
diuers
others
of
that
nature
set
out
vnder
the
name
of
S.
Augustine
,
are
but
grosse
deuises
of
slow
bellied
monkes
and
friers
.
Vnder
the
name
of
Basil
and
Chrysostome
,
they
haue
set
out
counterfet
Masses
,
and
diuers
epistles
,
homilies
and
treatises
,
that
are
no
where
found
in
Greeke
,
nor
any
whit
sauour
of
the
diuine
spirit
of
those
fathers
.
nay
so
shamelesse
they
are
,
that
they
sticke
not
to
set
out
Masses
vnder
the
name
of
Iames
and
Marke
.
The
like
practise
they
haue
vsed
in
the
workes
of
other
fathers
.
but
to
father
bastardes
vpon
wrong
fathers
,
is
a
notorious
tricke
of
falsitie
,
as
appeareth
by
the
law
cum
suppositi
.
Cod.
ad
l.
Corn.
de
falsis
.
By
their
expurgatorie
Indexes
they
cause
the
fathers
writings
to
be
changed
,
not
onely
by
false
additions
,
but
also
by
detractions
.
Sixtus
Senensis
in
epist.
ad
Pium
5.
antè
biblioth.
sanctam
,
sheweth
,
how
that
Pope
did
handle
or
rather
mangle
and
change
the
fathers
writings
.
expurgari
&
emaculari
curasti
,
saith
he
,
omnia
catholicorum
scriptorum
,
ac
praecipuè
veterum
patrum
scripta
haereticorum
aetatis
nostrae
faecibus
contaminata
&
venenis
infecta
.
so
vnder
this
colour
it
was
an
easie
matter
to
take
out
what
he
listed
.
In
Bertram
they
change
visibiliter
into
inuisibiliter
,
and
cut
out
whole
lines
and
sentences
.
Posseuin
a
shamelesse
Iebusite
teacheth
his
schollers
,
how
Hermes
,
Melito
,
Cabasilas
,
Anastasius
,
Antonius
Abbas
and
other
authors
were
to
be
corrupted
and
framed
to
his
purpose
.
Fourthly
they
haue
corrupted
diuers
lawes
,
and
some
they
haue
forged
vnder
the
name
of
diuers
Emperours
and
Kings
.
vnder
the
name
of
Constantine
the
Pope
challengeth
a
right
to
most
kingdomes
of
the
Westerne
Empire
.
but
the
donation
set
out
vnder
his
name
both
by
testimony
of
learned
men
,
and
by
diuers
arguments
is
prooued
counterfet
.
Likewise
the
constitution
of
Ludouicus
dist.
63.
c.
ego
Ludouicus
,
is
a
plaine
bastard
.
for
it
contradicteth
Constantines
donation
,
was
neuer
executed
,
and
differeth
from
it selfe
,
as
appeareth
by
the
diuers
editions
of
Gratian
and
Volateran
Geograph
.
lib.
3.
The
law
inter
Claras
.
Cod.
de
sum
.
Trin.
&
fid.
cath.
is
not
found
in
ancient
copies
,
as
Alciat
testifieth
Parerg.
lib.
5.
c.
23.
likewise
the
same
is
disprooued
by
diuers
other
arguments
alledged
by
me
in
a
treatise
of
Popish
forgeries
and
lies
.
In
the
Popes
archiues
they
shew
a
solemne
donation
of
the
crowne
of
England
,
made
by
king
Iohn
,
and
the
state
,
to
the
Pope
.
but
the
same
is
cleerely
counterfet
,
being
neither
executed
by
the
king
,
nor
allowed
by
the
state
.
The
statute
anno
2.
Henr.
4.
c.
15.
is
plainly
falsified
by
the
Popish
clergie
in
a
prouinciall
constitution
made
at
Oxford
,
by
adding
,
ac
etiam
communitates
regni
.
whereas
in
the
originall
role
yet
extant
in
the
Towre
there
are
no
such
wordes
found
.
it
appeareth
therefore
,
that
by
forgery
they
haue
made
statutes
to
serue
their
turnes
for
the
burning
of
Christians
,
and
that
they
haue
murdred
them
hitherto
contrarie
to
forme
of
law
.
Finally
vnder
the
names
of
ancient
bishops
of
Rome
they
haue
published
diuers
counterfet
epistles
differing
from
their
forme
of
writing
in
stile
,
and
conteining
matters
not
agreeing
with
the
times
,
when
they
are
supposed
to
be
written
.
Clement
epist.
1.
writeth
to
Iames
of
the
death
of
Peter
,
who
died
diners
yeeres
before
Peter
.
and
epist.
2.
taketh
vpon
him
to
instruct
Iames
an
Apostle
.
Anacletus
in
his
first
epistle
would
haue
all
matters
referred
to
the
church
of
Rome
.
but
at
that
time
the
church
of
Rome
had
no
such
prerogatiue
.
neither
was
it
reason
,
that
S.
Iohn
the
Euangelist
then
liuing
,
all
matters
should
be
referred
rather
to
Anacletus
then
to
him
.
in
his
2.
epistle
he
saith
,
the
72.
disciples
were
instituted
by
the
Apostles
:
which
the
Gospel
saith
were
appointed
by
Christ
.
Euaristus
in
his
epistle
talketh
idlely
of
ordeining
Priestes
without
titles
,
and
consecrating
churches
,
and
stone
altars
,
whereas
these
customes
came
not
into
the
church
vntil
many
yeeres
after
.
Sixtus
beginneth
his
epistle
thus
,
Sixtus
vniuersalis
apostolicae
ecclesiae
episcopus
.
but
Gregory
the
first
long
after
him
condemneth
this
title
,
as
proud
and
Antichristian
.
Hyginus
wrote
to
the
Athenians
.
but
it
is
not
like
,
that
a
Greeke
,
would
write
to
Greekes
in
Latin
.
Calixtus
mentioneth
those
heretikes
,
which
denied
repentance
to
such
as
fell
in
time
of
persecution
.
but
this
was
the
heresie
of
Nouatus
,
who
troubled
the
church
long
after
Calixtus
his
time
.
Pontianus
ioineth
Christ
with
Peter
.
but
that
was
no
stile
in
his
time
.
Marcellinus
in
his
2.
epistle
doth
insinuate
,
that
the
Emperour
then
professed
Christian
religion
,
and
disputeth
against
the
Arians
,
that
were
not
in
the
world
in
his
time
.
Melchiades
12.
q.
1.
c.
futuram
ecclesiam
,
telleth
vs
,
how
Constantine
was
christened
,
and
gaue
his
seat
and
other
possessions
to
the
church
of
Rome
.
and
yet
it
is
apparent
,
that
he
died
before
Constantines
Christening
,
and
before
any
thing
was
giuen
by
him
to
the
church
.
It
is
an
easie
matter
to
shew
other
epistles
attributed
to
ancient
bishops
of
Rome
to
be
counterfet
.
but
it
is
needlesse
,
considering
how
Antonius
Contius
in
annot.
ante
c.
viginti
.
dist.
16.
confesseth
,
that
all
the
decretals
of
Popes
before
Siluesters
time
are
counterfet
,
and
saith
,
that
he
hath
prooued
it
.
Multas
supra
in
praefatione
rationes
adduxi
,
saith
he
,
quibus
omnium
Pontificum
,
qui
Siluestrum
praecesserunt
,
decretales
falsas
esse
manifestè
ostendi
.
but
in
Plantins
edition
of
the
canon
lawe
,
they
haue
taken
away
this
Preface
,
with
notorious
impudency
couering
their
grosse
falsities
.
Thus
we
see
,
how
they
haue
forged
whole
bookes
,
treatises
,
epistles
,
lawes
&
other
instruments
.
if
then
they
haue
dealt
so
falsly
in
whole
instruments
&
books
,
we
may
not
thinke
that
they
are
more
scrupulous
in
adding
or
taking
away
words
,
or
sentences
,
and
falsifying
parts
.
c.
in
canonicis
.
dist.
19.
in
the
rubricke
they
tell
vs
,
that
the
Popes
decretales
are
numbred
among
canonicall
Scriptures
,
and
pretend
Augustines
authoritie
.
but
he
saith
no
such
thing
,
lib.
2.
de
doctr.
Christ
.
c.
8.
they
adde
these
wordes
,
&
ab
ea
alij
:
vnto
the
words
of
S.
Augustine
.
Dist.
1.
de
consecrat
.
c.
Iacobus
,
they
say
,
that
Iames
and
Basil
did
deliuer
to
vs
,
missae
celebrationem
,
that
is
,
the
forme
of
celebrating
Masse
,
and
cite
Synodum
sextam
,
c.
32.
whereas
it
is
onely
said
,
that
they
taught
how
in
the
holy
celebration
of
the
Lords
Supper
,
the
cup
was
filled
with
wine
and
water
.
C.
species
.
dist.
2.
de
consecrat
.
these
words
species
&
similitudo
illarum
rerum
vocabula
sunt
,
with
the
rest
following
are
pretended
to
be
taken
ex
Paschali
Gregorij
papae
.
but
most
falsely
.
C.
vtrum
.
de
consecrat
.
dist.
32.
these
words
vtrum
sub
figura
,
an
sub
veritate
hoc
mysticum
calicis
sacramentum
fiat
,
with
all
the
chapter
following
,
are
alledged
as
spoken
by
S.
Augustine
.
yet
neither
is
the
place
signed
,
nor
can
those
words
be
found
in
any
place
of
S.
Augustine
.
In
the
chapter
in
Christo
.
dist.
2.
de
consecrat
.
taken
as
is
pretended
out
of
Hilary
lib.
8.
de
.
trinit
.
these
words
corpus
Christi
quod
sumitur
de
altari
,
are
foisted
into
the
text
.
Into
the
words
of
consecration
of
the
cuppe
they
haue
thrust
in
these
words
,
&
eterni
&
mysterium
fidei
,
committing
falshood
in
the
very
canon
of
the
Masse
.
Durand
Rat.
diuin.
lib.
4.
c.
4.
alleadgeth
Pope
Cyprian
for
proof
of
holy
water
.
Cyprianus
Papa
ait
,
quod
ideo
aqua
benedicta
homines
asperguntur
,
quia
valet
ad
sanctisicationem
,
saith
Durand
.
but
neither
can
he
find
a
Pope
of
that
name
,
nor
any
such
words
in
the
writings
of
Cyprian
.
Pius
quintus
in
his
Missall
out
of
the
2.
booke
of
Machab
.
c.
12.46
.
writeth
,
Peccatis
mortuorum
,
for
peccato
,
and
for
2.
M.
writeth
12.
M.
Turrecremat
a
lib.
2.
c.
12.
summae
de
ecclesia
.
maketh
Chrysostome
to
call
Peter
the
prouost
and
head
of
his
brethren
,
and
to
affirme
,
that
they
ought
to
preach
Peter
:
matters
neuer
thought
of
by
Chrysostome
.
Pope
Syricius
alledgeth
these
words
,
S.
cerdotes
mei
semel
nubant
,
out
of
Moyses
.
but
no
where
in
all
the
fiue
books
of
Moyses
are
any
such
wordes
to
be
found
.
in
the
3.
action
of
the
2.
synod
of
Nice
,
Basil
is
made
to
say
,
that
the
honour
giuen
to
the
image
redoundeth
to
the
originall
.
but
such
words
are
no
where
found
.
Bellarmines
forgeries
are
infinit
.
in
his
2.
booke
de
Pont.
Rom.
c.
31.
he
falsifieth
the
wordes
of
Hierom
in
an
epistle
to
Damasus
writing
,
hanc
Petram
,
for
illam
Petram
.
as
if
Hierome
called
Damasus
the
foundation
of
the
church
,
where
he
expresly
meaneth
Christ
the
rocke
.
In
his
booke
de
reliquijs
cap.
3.
he
alledgeth
certaine
obscure
bookes
and
counterfet
testimonies
for
the
proofe
of
the
worship
of
reliques
.
in
the
same
place
alledging
Eusebius
his
historie
lib.
4.
c.
14.
he
maketh
him
say
,
that
S.
Iames
his
chaine
is
had
in
great
veneration
.
whereas
he
saith
no
such
thing
,
but
rather
sheweth
in
what
honorable
account
holy
men
were
holden
in
ancient
time
.
Lib.
1.
de
sanct.
beat
.
c.
13.
citing
Eusebius
de
praeparat
.
euangel.
lib.
13.
he
maketh
him
to
vse
these
wordes
,
nos
quotidie
id
factitamus
.
nam
verae
pietatis
milites
,
vt
dei
amicissimos
honoramus
.
whereas
no
such
wordes
are
to
be
found
.
he
saith
onely
that
Christians
honor
the
blessed
soules
of
such
as
contend
for
true
pietie
.
Lib.
2.
de
pont.
Rom.
c.
31.
he
falsifieth
the
wordes
of
the
councell
of
Chalcedon
making
the
same
to
say
,
that
Leo
did
preside
and
gouerne
the
church
,
as
the
head
the
members
.
for
neither
was
this
epistle
,
that
is
cited
,
the
act
of
the
councel
,
nor
is
it
said
there
,
that
Leo
was
head
of
the
church
,
as
Bellarmine
would
haue
it
,
but
that
he
ruled
his
clerkes
,
as
the
head
the
members
.
Likewise
in
the
same
booke
and
Chapter
rehearsing
the
titles
giuen
to
the
bishops
of
Rome
,
he
saith
,
that
Eusebius
in
his
chronicle
anno
D.
44.
doth
giue
them
the
title
of
Pontifex
Christianorum
.
but
Eusebius
doth
not
so
much
as
once
mention
the
bishops
of
Rome
in
that
place
.
Lib.
de
monachis
c.
31.
he
changeth
Chrysostomes
words
in
c.
19.
Matth.
making
him
to
say
,
that
it
is
easie
to
absteine
from
marriage
,
where
he
saith
onely
,
that
it
is
possible
.
and
in
his
booke
de
Monachis
c.
27.
alledging
a
place
out
of
the
15.
homily
of
Chrysostome
,
vpon
the
first
to
Timothy
,
he
addeth
these
words
,
id
est
,
Christo
nubit
.
It
were
infinit
to
rehearse
all
the
places
which
he
hath
falsified
,
and
not
necessary
,
considering
that
I
haue
set
downe
so
many
in
diuers
treatises
written
against
him
alreadie
.
the
false
allegations
of
Harding
are
particularly
noted
by
bishop
Iewel
of
reuerend
memorie
.
Stapleton
is
conuinced
of
falsehood
both
by
D.
Fulke
and
D.
Whitaker
.
of
Parsons
and
Kellisons
forgeries
and
false
allegations
I
haue
spoken
my selfe
somewhat
largely
,
and
shall
percase
haue
occasion
to
speake
of
them
further
hereafter
.
Wherefore
if
it
be
the
propertie
of
heretikes
,
and
not
of
catholikes
to
mangle
the
sentences
of
fathers
;
then
Papists
heerein
doe
declare
themselues
to
be
heretikes
and
not
Catholikes
.
non
conuenit
orthodoxis
,
say
the
fathers
of
the
8.
councel
act.
8.
circumtruncatas
patrum
voces
deflorare
.
hareticorum
hoc
potius
proprium
est
.
heerein
therefore
they
shall
neuer
be
able
to
cleare
themselues
of
a
speciall
note
of
heretikes
,
CHAP.
XLIII
.
That
Popery
cannot
be
well
vpholden
without
calumniations
and
lies
.
AS
iustice
is
accompanied
with
trueth
,
so
wicked
causes
cannot
be
vpholden
without
lies
and
calumniations
.
a
matter
cleerely
verified
by
the
practise
of
the
papists
,
whose
false
and
erromous
doctrine
is
built
vpon
lies
and
calumniations
,
as
vpon
two
pillers
.
by
their
calumniations
they
seeke
to
bring
good
men
into
obloquie
and
hatred
,
by
lies
they
would
willingly
grace
their
owne
false
religion
,
and
bring
a
scandale
vpon
the
truth
.
To
make
proofe
heereof
we
need
not
to
goe
farther
,
then
to
their
wicked
libels
lately
published
against
Luther
,
Caluin
,
Zuinglius
,
Oecolampadius
,
Beza
,
and
all
that
haue
been
actors
in
the
defence
of
truth
,
to
the
lying
traditions
,
and
legends
of
the
synagogue
of
Rome
,
to
the
feined
miracles
of
supposed
Romish
saints
,
to
the
Popes
decretals
and
decrees
,
and
to
the
diuers
treatises
set
foorth
of
late
time
in
defence
of
their
faction
and
heresie
.
Against
Luther
they
haue
hired
one
Staphilus
a
rinegat
Christian
,
and
Cochleus
a
fellow
not
woorth
a
cochle
shell
to
speake
as
much
shame
,
as
their
malicious
wits
could
deuise
.
from
these
two
Surius
,
Laingeus
,
Stapleton
,
and
all
the
kennell
of
curres
let
loose
to
barke
against
him
,
haue
borrowed
the
subiect
of
their
slanders
.
if
any
thing
more
be
obiected
by
later
libellers
,
that
proceedeth
of
late
inuention
.
Bellarmine
de
notis
ecclesiae
&
in
praefat.
de
Christo
,
and
others
charge
him
with
teaching
that
Christ
suffered
according
to
his
diuinity
.
he
in
his
booke
de
concilijs
,
from
whence
the
ground
of
this
slander
is
taken
,
saith
onely
,
that
he
had
to
do
with
certeine
Nestorians
,
which
denied
that
the
diuinity
could
suffer
.
so
it
appeareth
these
words
were
the
Nestorians
.
and
Luther
disputing
against
them
sheweth
,
that
the
person
of
Christ
consisting
of
two
natures
could
and
did
suffer
.
and
if
he
did
say
,
the
diuinitie
did
suffer
,
he
tooke
the
word
of
the
nature
for
the
person
,
as
auncient
fathers
,
and
namely
Vigilius
contra
Eutychem
haue
done
.
Vigilius
saith
,
the
diuinitie
of
Christ
was
nailed
with
nailes
,
consixa
clauis
.
Campian
rat
.
8.
Bellarmine
in
praefat.
in
controuers.
de
Christo
,
charge
Luther
to
haue
said
,
that
his
soule
hated
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
which
is
a
meere
slander
.
he
saith
onely
,
if
he
shoulde
hate
the
worde
,
and
beleeue
the
thing
defined
in
ancient
councels
,
that
he
should
not
therefore
be
an
heretike
.
Bellarmine
lib.
4.
de
ecclesia
militante
c.
13.
Cregorius
de
Valentia
,
and
others
say
,
that
Luther
learned
of
the
diuel
,
that
the
Masse
was
naught
.
but
Luther
hath
no
such
wordes
.
he
saith
onely
,
that
the
diuell
went
about
to
make
him
despaire
hauing
so
long
saide
Masse
,
which
long
before
he
had
learned
to
be
naught
.
Others
adde
,
that
in
a
certeine
disputation
at
Lipsia
,
Luther
should
say
,
that
the
contention
begun
by
him
against
popish
abuses
,
was
neither
begun
for
Gods
honour
,
nor
would
end
for
Gods
honour
.
but
wickedly
that
which
Luther
spoke
of
his
aduersaries
,
that
for
to
please
the
Pope
,
tooke
vp
the
bucklers
against
him
,
they
apply
to
Luther
himselfe
,
and
his
own
actions
.
Some
say
,
that
he
taught
,
if
the
wife
refuse
,
the
husband
may
goe
in
to
his
maide
,
whereas
he
declareth
onely
how
husbands
vse
to
threaten
their
froward
wiues
,
not
commending
either
any
such
act
,
or
threates
.
His
life
is
traduced
by
them
commonly
,
as
if
he
were
giuen
to
wine
.
but
not
onely
all
that
knew
him
,
and
speake
indifferently
,
testifie
the
contrary
,
but
also
Erasmus
his
aduersarie
,
that
had
reason
to
reprooue
him
,
if
there
had
beene
cause
.
Lutheri
vita
omnium
consensu
probatur
,
saith
Erasmus
in
ep.
ad
Thomam
Card.
Eboracensem
.
id
non
leue
praeiudicium
est
,
tantam
esse
morum
seueritatem
.
Luthers
life
is
approued
by
consent
of
all
,
and
that
is
no
small
preiudice
,
that
such
is
the
sinceritie
of
his
manners
,
that
his
enemies
can
not
finde
what
to
calumniate
.
Finally
they
obiect
,
that
endeuouring
to
cast
out
a
diuell
he
was
euill
entreated
by
the
party
possessed
,
and
that
going
to
bed
merry
he
died
the
same
night
.
but
the
first
is
refuted
by
Luthers
doctrine
,
who
commonly
taught
,
that
Christian
doctrine
is
not
now
to
be
confirmed
by
miracles
.
the
second
is
a
slander
falsely
deuised
by
such
,
as
neither
were
at
Luthers
death
,
nor
desirous
to
vnderstand
the
truth
.
Sleidan
lib.
16.
reporteth
,
that
he
was
long
sicke
before
,
and
that
feeling
his
sicknesse
to
grow
extreme
,
he
called
his
friends
,
and
spending
his
time
in
praier
&
pious
exhortations
quietly
departed
this
life
.
and
this
is
also
confirmed
by
Melancthon
in
Luthers
life
,
and
was
testified
by
al
that
were
present
at
his
end
.
The
principall
libeller
that
vndertooke
to
raile
against
Caluin
was
Bolsec
a
rinegat
frier
.
who
hauing
either
himselfe
written
,
or
suffering
others
to
publish
diuers
impudent
slanders
in
his
name
,
did
in
a
publike
synod
in
France
retract
the
same
.
but
his
recantation
they
regard
not
:
his
first
malitious
reports
they
wilfully
embrace
.
Campian
rat.
8.
chargeth
Caluin
with
saying
,
that
God
is
the
author
of
sinne
.
but
his
words
instit
.
lib.
1.
c.
18.
doe
euidently
discharge
him
.
flagitiorum
causa
extra
humanam
voluntatem
quaerenda
non
est
,
saith
he
.
Bellarmine
lib.
de
notis
eccles.
c.
9.
telleth
vs
,
how
Caluin
taught
,
that
hell
was
nothing
else
,
but
the
horror
of
conscience
.
but
no
such
words
could
euer
yet
be
found
in
Caluin
.
he
saith
that
the
horror
of
conscience
is
a
part
of
hellish
paines
:
but
that
Hell
should
bee
nothing
else
,
he
neuer
saied
,
nor
thought
.
Caluin
is
also
charged
for
speaking
contumeliously
against
Saints
,
and
calling
them
shadowes
,
monsters
,
and
such
like
names
.
but
he
is
much
wronged
.
for
either
he
spake
of
Christopher
,
and
Catherine
and
such
like
forged
Saints
,
or
of
Dominick
,
Medard
and
such
like
superstitious
fellowes
,
who
are
rather
for
their
cruelty
and
other
vices
to
be
hated
,
then
honored
for
any
holinesse
.
Posseuin
lib.
3.
de
notis
verbi
dei
c.
74.
chargeth
Caluin
with
atheisme
for
teaching
,
that
the
sonne
of
God
was
God
of
himselfe
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
but
Bellarmine
excuseth
him
,
and
dischargeth
him
,
confessing
he
said
well
,
if
he
spoke
of
the
son
in
respect
of
his
diuine
essence
.
The
Rhemists
in
their
annotations
on
the
5.
to
the
Hebrews
affirm
,
that
Caluin
taught
that
Christ
despaired
.
and
the
same
sclander
was
also
bruted
abroad
by
Campian
Rat.
8.
but
neuer
did
any
such
words
passe
from
his
mouth
,
or
his
penne
.
and
if
the
Papists
will
not
beleeue
me
,
let
them
beleeue
Bellarmine
,
who
lib.
4.
de
Christo
c.
8.
expresly
affirmeth
that
Caluin
saith
,
that
Christ
despaired
not
.
Calumus
dicit
,
saith
he
,
Christum
non
desperasse
.
Others
giue
out
,
that
he
was
conuicted
of
Sodomy
,
and
burned
on
the
backe
for
his
offence
at
Noyon
.
but
the
notorious
wickednesse
of
those
that
first
deuised
this
slander
may
be
refuted
by
diuers
plaine
arguments
.
first
Sodomites
are
not
burned
on
the
backe
in
France
,
but
burned
at
a
stake
.
secondly
neuer
was
he
conuented
before
any
iudge
either
for
that
or
other
matter
.
Lastly
,
the
sincerity
of
his
life
repugneth
to
such
beastlinesse
.
neither
was
it
like
,
that
he
would
haue
so
violently
pursued
the
Romanists
for
their
vnnaturall
abominations
,
vnlesse
he
had
beene
cleere
of
all
suspition
in
that
behalfe
.
Bellarmine
lib.
4.
de
eccles.
c.
14.
saith
that
Caluin
went
about
to
worke
a
miracle
by
compact
with
one
Bruley
.
but
he
sheweth
himselfe
therein
miraculously
impudent
.
for
in
the
same
chapter
he
confesseth
,
that
Calum
in
the
preface
to
his
Institutions
should
complaine
,
that
wrong
was
offered
christians
by
those
,
that
required
miracles
at
their
hand
,
seeing
they
taught
the
doctrine
of
the
Prophets
and
Apostles
,
which
was
confirmed
by
innumerable
miracles
.
further
it
is
a
shamelesse
tricke
to
alledge
the
testimony
of
Bolsec
who
was
hired
to
write
,
what
he
could
,
against
Caluin
.
Finally
Bellarmine
and
Coster
saie
,
that
Calum
was
eaten
vp
with
lice
,
and
died
blaspheming
and
calling
vpon
the
diuell
.
a
diuelish
slander
refuted
by
Galasius
,
Beza
and
the
publike
testimony
of
the
city
of
Geneua
.
a
litle
before
his
death
,
say
they
,
he
called
his
fellow
ministers
vnto
him
,
exhorted
them
with
many
words
full
of
piety
and
affection
,
and
departed
this
life
rather
like
to
one
falling
a
slepe
,
then
dying
.
Beza
is
charged
for
affirming
,
that
Christ
had
two
hypostases
or
personall
subsistences
.
but
his
aduersaries
deale
with
him
calumniously
.
for
he
confesseth
and
teacheth
,
that
Christ
was
one
person
,
albeit
the
same
Christ
was
very
God
and
very
man
,
the
two
natures
being
vnited
in
one
person
,
and
the
soule
and
the
body
being
vnited
in
one
man
.
Feuardentius
in
Iacob.
3.
and
Stapleton
in
prompt
.
hebdom.
3.
quadrages
.
and
others
raile
at
Beza
for
his
verses
,
which
he
made
being
a
yong
man
.
But
Beza
did
first
condemne
those
verses
himselfe
,
as
being
made
while
he
was
an
impure
Papist
.
and
yet
compare
them
with
the
Italian
rymes
,
that
are
euery
where
extant
,
and
with
the
verses
of
Casa
and
other
Italians
,
they
may
seeme
modest
and
chast
in
respect
.
Finally
of
late
time
the
shamelesse
Iebusites
of
France
published
a
pamphlet
of
Bezaes
recantation
,
and
reconciliation
to
the
Pope
fraught
with
diuers
lies
.
but
Beza
himselfe
refuced
their
impudent
lies
,
and
now
the
Papists
themselues
selues
will
not
deny
,
but
that
this
was
a
lying
and
impudent
pamphlet
.
This
is
also
the
practise
of
Papists
from
time
to
time
,
to
sclander
and
to
bely
the
seruants
of
God
.
In
the
8.
session
of
the
conuenticle
of
Constance
the
Masse-priestes
charge
Wicklesse
,
that
he
taught
,
that
God
must
obey
the
diuell
.
a
matter
no
where
sound
either
in
termes
,
or
in
sense
in
his
writings
.
they
said
also
,
how
he
taught
,
that
Princes
being
in
mortall
sinne
are
not
to
be
obeied
.
his
drift
was
only
to
shew
,
that
prelates
liuing
loosely
were
vnworthy
of
their
places
,
albeit
he
did
not
detract
from
the
efficacy
of
sacraments
ministred
by
them
.
the
right
of
kings
against
the
vsurpations
of
the
Clergy
he
stoutly
mainteined
.
In
the
same
wicked
assemblie
Iohn
Husse
was
accused
,
that
he
taught
,
that
there
was
a
fourth
person
besides
the
trinity
,
and
that
he
called
Gregory
a
rymer
,
neither
did
it
auaile
him
,
that
he
denied
these
accusations
most
constantly
.
for
his
accusers
were
heard
,
and
his
defences
little
regarded
.
he
was
also
most
falsely
charged
with
driuing
the
Germans
out
of
the
vniuersity
of
Prague
:
wheras
it
was
proued
,
that
the
Germans
did
voluntarily
depart
thence
,
for
that
they
pretended
their
ancient
priuiledges
to
be
infringed
.
Against
Bucer
they
giue
out
,
that
dying
he
turned
Iew
;
and
blasphemed
the
name
of
Christ
.
a
matter
deuised
without
proofe
or
probability
,
and
conuinced
by
all
that
were
present
with
him
at
his
death
.
Grineus
was
present
at
the
end
of
Oecolampadius
,
and
testified
,
that
he
died
most
quietly
,
godlie
and
christianlie
.
and
with
him
concurreth
Wolfangus
Capito
.
yet
are
not
the
Papists
ashamed
to
giue
foorth
,
that
the
Diuell
strangled
him
.
of
whom
I
would
but
aske
only
one
question
,
to
wit
,
who
these
witnesses
were
,
that
saw
the
Diuell
committing
this
act
?
Our
English
Papists
seeke
matter
to
obiect
against
bishop
Iewell
of
reuerend
memory
,
but
finde
none
.
only
they
tell
vs
diuers
false
allegations
are
found
in
his
bookes
.
but
all
their
accusations
are
answered
,
and
rest
so
without
replie
,
although
the
shamelesse
aduersaries
desist
not
to
alledge
matters
diuers
times
answered
.
they
saie
further
,
that
D.
Stephens
,
and
William
Raynolds
were
conuerted
to
Popery
by
reading
his
bookes
.
but
the
first
was
a
simple
fellow
,
and
drawne
away
with
hope
,
the
second
ranne
away
forced
by
despaire
.
Against
Bishop
Granmer
they
haue
denised
diuers
slanderous
tales
,
as
if
he
were
vnlearned
,
inconstant
,
and
caried
about
his
wise
in
a
tronke
.
but
for
the
first
his
learned
writings
and
disputes
wil
testifie
,
that
it
is
vntruth
.
furthermore
,
very
vnlike
it
is
,
that
he
should
haue
beene
emploied
in
so
great
affaires
,
if
he
had
not
beene
singularly
learned
.
his
constancy
appeareth
in
his
continuall
trauailes
against
the
Popes
authority
and
Popish
errors
.
the
last
is
an
improbable
tale
deuised
by
some
standrous
Popish
parasite
.
and
well
deserue
they
to
be
cased
in
cloke-bagges
,
that
doe
beleeue
it
.
for
he
had
sent
his
wife
away
before
into
Germany
.
and
had
he
not
,
yet
this
deuise
is
improbable
,
if
not
impossible
.
Sanders
,
Rishton
,
Stapleton
,
Parsons
,
and
their
pewfellows
haue
published
diuers
slanders
against
king
Henry
the
eight
,
Queene
Elizabeth
of
blessed
memory
,
and
diuers
of
their
loyall
subiects
.
but
it
is
not
to
be
maruelled
,
if
fugitiues
and
traytors
raile
against
their
Princes
,
and
all
that
fauour
the
state
.
The
vnwritten
traditions
of
the
Synagogue
of
Rome
are
nothing
but
lies
deuised
,
and
falsely
fathered
vpon
the
Apostles
,
and
their
successors
.
Bellarmine
de
verb.
dei
lib.
4.
c.
3.
esteemeth
the
canon
of
the
Masse
to
be
a
tradition
.
yet
was
the
same
denised
since
the
Apostles
times
.
and
is
not
found
in
that
forme
of
Masse
,
which
is
in
the
old
Romish
ordinall
.
in
the
Apostles
time
certes
Christians
neither
praied
for
Popes
,
nor
for
Emperors
.
nor
did
Cosmas
and
Damianus
and
other
Saints
,
mentioned
in
the
canons
,
liue
in
the
times
of
the
Apostles
,
or
their
next
successors
.
Innocent
the
third
c.
cum
Marthae
.
de
celebratione
missar
.
determineth
,
that
these
words
of
the
canon
,
tum
leuauit
oculos
in
caelum
ad
patrem
,
and
mysterium
sidei
,
and
such
like
not
mentioned
in
the
gospell
,
are
receined
from
Christ
by
tradition
.
but
of
his
assertion
he
alledgeth
no
proofe
.
neither
can
he
shew
reason
,
why
Christ
should
omitte
words
now
reputed
so
necessary
.
The
worship
of
Images
in
the
second
councell
of
Nice
is
called
an
Apostolike
tradition
.
yet
neuer
doe
we
reade
,
that
any
Apostle
,
or
Apostolike
man
did
teach
it
.
Naie
the
law
of
God
doth
expressely
forbid
the
making
of
all
Images
or
similitudes
,
to
the
end
they
should
be
worshipped
.
Some
say
,
that
praiers
and
sacrifices
for
the
dead
are
confirmed
by
Apostolike
traditions
.
yet
our
Sauiour
sheweth
,
that
we
are
to
worke
,
while
we
haue
light
,
and
appointed
the
eucharist
to
be
receiued
of
the
communicants
,
and
not
to
be
offered
for
quicke
and
dead
.
The
kissing
of
the
altar
,
and
blessing
of
incense
,
Masse-priests
doe
beleeue
to
be
commanded
by
tradition
.
from
the
same
founteine
doe
issue
the
washings
of
hands
,
turnings
of
the
Priest
,
the
swinging
of
the
chalice
here
and
there
,
the
adoration
of
the
host
,
the
pompous
perambulation
of
the
host
in
the
pixe
,
and
other
ceremonies
of
the
masse
.
but
these
traditions
are
founded
vpon
lies
and
fables
,
and
are
partly
Iewish
,
partly
Heathenish
,
and
all
of
them
mere
humane
inuentions
and
deuises
.
nay
som
of
them
are
fond
and
rediculous
,
as
the
kissing
of
stones
and
stocks
;
some
repugnant
to
scriptures
,
as
the
adoration
of
the
sacrament
,
with
that
honour
,
that
is
due
to
God
.
In
the
missall
salt
is
exorcised
for
the
saluation
of
such
as
beleeue
,
and
water
is
hallowed
for
the
driuing
away
of
the
power
of
the
enemy
.
for
the
same
end
also
candles
are
blessed
.
but
that
these
creatures
haue
these
effects
,
we
doe
not
learne
,
but
out
of
lying
traditions
,
and
the
authors
of
them
.
From
traditions
also
the
bishops
suffragan
doth
challenge
power
to
baptize
belles
.
and
belles
so
baptized
say
they
,
doe
driue
away
diuels
.
this
is
recorded
by
Martinus
de
Arles
tractat
.
de
superstit
.
numer
.
3.9
.
&
14.
and
of
this
abuse
the
Germans
complaine
in
their
greeuances
.
Agnus
dei
,
as
the
Papists
feine
,
doth
purge
sinnes
as
well
,
as
the
blood
of
Christ
.
but
this
is
a
lying
tradition
,
and
contrary
to
scripture
.
for
there
we
learne
that
sinnes
are
purged
not
by
lambes
of
waxe
,
but
by
the
blood
of
Christ
,
the
immaculat
lambe
,
that
taketh
away
the
sinnes
of
the
world
.
Such
are
also
the
rest
of
those
Romish
traditions
,
which
the
conuenticle
of
Trent
maketh
equall
to
holy
scriptures
.
The
legendes
conteine
more
lies
then
leaues
.
for
proofe
I
reporte
me
to
the
legendes
of
S.
George
,
S.
Christopher
,
S.
Catherin
,
S.
Margaret
,
and
the
rest
.
S.
George
bad
the
Kings
daughter
of
Silena
to
cast
her
girdle
about
the
Dragons
necke
.
which
she
did
,
and
the
dragon
followed
her
like
a
gentle
dog
.
sequebatur
eam
,
velut
mansuetissmus
canis
.
when
S.
George
was
put
into
a
frying
pan
full
of
boiling
lead
,
making
the
signe
of
the
crosse
,
he
was
therein
refreshed
,
as
if
he
had
beene
in
a
bath
.
coepit
in
eo
quasi
in
balneo
refoueri
.
S.
Christophers
staffe
being
pitched
into
the
ground
began
to
beare
leaues
,
and
8.
M.
men
presently
beleeued
in
Christ
,
saith
Iames
de
voragine
.
he
telleth
further
,
how
diuers
arrowes
being
shot
at
S.
Christopher
did
still
flote
in
the
aire
,
and
could
not
come
at
him
:
and
that
one
arrow
among
the
rest
leaped
backe
and
stroke
out
King
Dagnus
his
cie
.
matters
very
improbable
,
and
to
say
no
more
,
not
found
in
any
authenticall
history
.
Catherine
King
Costus
his
daughter
,
being
but
18.
yeares
of
age
is
said
to
haue
beene
learned
in
all
liberall
sciences
.
in
the
legend
also
we
read
,
how
Maxentius
the
emperor
would
haue
forced
her
to
sacrifice
to
the
Gods
,
and
for
that
purpose
prepared
a
wheele
,
which
was
turned
by
an
Angel
with
such
violence
,
that
it
killed
4000.
gentiles
.
it
is
said
also
,
that
she
conuerted
the
Empres
,
and
one
of
the
Emperors
cheefe
capteines
called
Porphyrius
.
matters
contrarie
to
all
stories
,
and
not
only
not
spoken
of
in
histories
.
S.
Margaret
was
swallowed
of
the
diuell
in
the
figure
of
a
Dragon
.
but
making
the
signe
of
the
crosse
the
Dragon
burst
,
and
out
came
S.
Margaret
safe
and
sound
,
as
we
reade
in
the
legend
.
it
is
there
said
also
,
that
she
tooke
the
diuell
by
the
haire
of
the
head
,
and
bette
him
.
but
how
these
lies
may
be
beleeued
,
that
is
the
question
.
S.
Francis
,
as
Bonauenture
and
Bartholomew
de
Pisa
recount
,
was
diuers
times
taken
vp
into
the
aire
,
called
wolues
his
brethern
,
and
swallowes
his
sisters
,
and
had
the
markes
of
Christ
imprinted
in
his
hands
,
feete
,
and
sides
.
and
these
fables
the
Romanists
beleeue
.
Speculum
exemplorum
dist.
7.
c.
41.
telleth
how
frier
Leo
saw
two
ladders
reaching
from
the
earth
to
heauen
,
and
that
Christ
sate
at
the
toppe
of
the
one
,
and
threw
downe
all
the
Friers
,
that
came
that
way
,
but
that
our
lady
,
that
sate
at
the
toppe
of
the
other
,
receiued
all
that
came
that
way
.
Caesarius
Hesterbach
lib.
7.
c.
35.
telleth
,
that
a
nunne
called
Beatrix
,
ranne
away
with
her
louer
,
and
liued
certeine
yeares
in
a
publike
bordell
.
yet
because
she
serued
our
lady
deuoutly
,
it
is
said
,
that
our
lady
supplied
her
place
,
and
was
taken
for
Beatrix
all
the
time
of
her
absence
,
and
in
the
end
procured
her
as
good
grace
in
the
nunnery
,
as
any
of
her
fellowes
.
Thus
the
Papists
can
confirme
any
point
of
their
doctirne
with
leasings
.
infinite
such
like
leasings
are
conteined
in
the
legendes
.
The
miracles
reported
in
the
legendes
are
nothing
but
miraculous
lies
.
Alexius
staid
so
long
in
the
church
porch
,
that
the
image
of
our
lady
spoke
,
and
bad
the
sexten
let
him
in
,
as
we
reade
Lombard
leg.
89.
S.
Christina
being
placed
vpon
a
wheele
by
her
own
father
,
and
hauing
fire
kindled
vnder
her
;
and
oile
cast
vpon
it
,
for
her
further
torment
,
the
legende
saith
that
the
flame
breaking
out
burnt
1500.
men
.
there
also
we
reade
,
how
Christ
descending
tooke
her
to
himselfe
,
and
baptized
her
in
the
sea
,
and
that
hauing
her
tong
cut
out
,
she
spake
notwithstanding
,
and
that
her
brests
being
cut
milke
issued
out
for
blood
.
loe
I
pray
you
a
maid
,
that
gaue
milke
.
When
Eustachius
a
soldier
sometimes
of
Traians
followed
a
hart
,
it
is
said
,
that
the
hart
standing
still
Eustachius
saw
a
crucifixe
betweene
the
harts
hornes
,
which
spoke
to
him
through
the
harts
mouth
,
and
asked
him
,
why
he
did
follow
that
hart
.
it
is
reported
also
in
the
legend
,
that
being
put
into
a
bull
of
Brasse
burning
red
hot
he
continued
there
3.
daies
without
hurt
.
S.
Brice
being
accused
to
be
father
of
a
base
child
,
he
caused
the
same
child
not
being
yet
30.
daies
old
,
to
confesse
,
that
Brice
was
not
his
father
.
he
did
also
carie
hot
coles
in
his
bosome
without
burning
his
flesh
,
or
clothes
.
Our
English
Saints
also
wrought
great
and
strange
miracles
,
if
we
may
beleeue
Capgraue
.
S.
Aidus
espying
8.
wolues
,
that
were
fore
hungred
,
gaue
them
8.
lambes
of
meere
compassion
.
afterward
being
sory
for
the
losse
of
his
lambes
,
he
praied
and
had
the
same
8.
lambs
safe
and
sound
out
of
the
wolues
belly
.
when
wild
beasts
were
hardly
pursued
,
they
came
to
him
,
as
to
a
sanctuary
.
S.
Adrian
being
called
vpon
by
a
boy
,
that
was
beaten
,
the
masters
hand
was
staid
in
the
aire
,
and
could
no
more
touch
him
.
S.
Dunstane
being
in
his
mothers
wombe
,
as
is
sayd
,
wrought
miracles
,
lighting
,
and
putting
out
all
the
candles
in
the
church
.
being
a
man
he
tooke
the
Diuell
by
the
nose
,
as
he
looked
in
at
a
window
,
at
the
least
,
as
we
read
in
the
legend
.
S.
Eanswide
perceiuing
a
peece
of
timber
to
be
too
short
for
the
work
,
where
she
would
employ
it
,
drew
it
out
to
a
iust
length
by
praier
.
the
same
saint
caused
also
water
to
runne
vp
a
mounteine
.
S.
Goodric
with
the
signe
of
the
crosse
tamed
wolues
and
serpents
,
in
such
sort
that
they
lay
with
him
by
the
fire
side
without
offering
any
hurt
.
I
cannot
stand
long
to
recount
many
of
this
kinde
of
lying
miracles
.
neither
shall
I
greatly
need
to
rehearse
more
,
seeing
these
doe
shew
how
much
our
aduersaries
relie
vpon
lies
.
Neither
doe
Popes
or
their
agents
absteine
from
lying
.
In
the
3.
booke
of
Gregories
dialogues
we
reade
,
how
a
beare
was
commanded
to
keepe
the
Hermite
Florences
sheepe
.
I
doubt
whether
euer
Gregory
told
any
such
fable
.
it
was
sure
some
later
Pope
.
Innocentius
in
the
Chap.
quis
nesciat
.
dist.
11.
telleth
vs
,
that
none
founded
churches
in
Italy
,
France
,
Spaine
,
Africke
and
Sicily
,
but
those
whom
Saint
Peter
and
his
successors
made
priests
,
and
that
none
taught
in
those
countries
beside
S.
Peter
and
such
as
he
sent
.
a
lie
directly
repugnant
to
Scriptures
,
which
testifie
,
that
S.
Paul
preached
in
those
countries
being
appointed
by
God
thereto
,
and
not
by
man
;
and
refuted
by
diuers
ancient
histories
and
fathers
,
who
write
,
that
diuers
others
preached
there
beside
S.
Peters
priests
and
messengers
.
S.
Augustine
epist.
162.
sheweth
,
that
the
Gospel
came
into
Aphrike
out
of
other
countries
,
then
those
that
belonged
to
the
church
of
Rome
.
Gregory
the
4.
c.
in
praeceptis
.
dist.
12.
saith
,
that
all
bishops
causes
,
and
the
discussing
of
matters
of
religion
belongeth
to
the
See
of
Rome
,
and
that
religion
tooke
her
beginning
from
thence
.
a
matter
apparantly
false
.
for
religion
began
at
Hierusalem
,
and
not
at
Rome
,
and
Councels
in
ancient
time
determined
the
differents
in
causes
of
Religion
,
and
not
the
bishop
of
Rome
,
who
was
as
well
subiect
to
the
decision
of
the
general
councell
,
as
other
bishops
.
Anacletus
c.
in
nouo
.
dist.
21.
saith
,
that
the
rest
of
the
Apostles
made
Peter
their
Prince
.
which
is
contradicted
by
the
Papistes
themselues
,
that
deriue
Peters
authoritie
from
Christ
.
Nicolas
dist.
22.
c.
omnes
,
telleth
vs
,
that
Christ
gaue
to
Peter
the
right
of
the
kingdome
both
of
heduen
and
earth
.
but
of
this
earthly
kingdome
belonging
to
Peter
,
this
is
the
first
man
that
euer
told
newes
.
Anacletus
dist.
22.
c.
sacrosancta
.
affirmeth
,
that
both
Peter
and
Paul
were
crowned
with
martyrdome
in
one
day
,
and
at
the
some
time
.
but
this
leasing
is
refuted
by
Prudentius
peri
stephan
.
Hymno
12.
Arator
in
act
.
Apost.
lib.
2.
Augustine
serm.
18.
de
sanctis
,
and
others
.
Innocent
the
4.
c.
ad
apostolicae
.
de
sent.
&
re
iudicat
.
affirmeth
,
that
Sicily
is
the
speciall
patrimony
of
Peter
.
est
speciale
patrimonium
Petri.
but
no
where
doe
were
reade
,
where
either
Christ
gaue
,
or
Peter
claimed
this
patrimony
.
Clement
the
fifth
c.
Romani
.
Clem.
de
iureiurando
.
most
boldly
and
impudently
writeth
,
that
Emperors
hauing
the
crowne
set
vpon
their
heads
sweare
fealty
to
the
Pope
.
a
matter
certes
,
which
Bellarmine
the
Popes
proctor
would
blush
to
affirme
.
for
albeit
he
would
willingly
gratifie
the
Pope
whith
any
thing
,
yet
dare
he
not
say
,
that
the
Roman
Empire
is
holden
in
fee
of
the
Pope
.
and
thus
the
Popes
runne
on
headlong
heaping
priuileges
on
Rome
,
and
building
the
tower
of
Babel
by
lies
.
The
same
is
also
practised
by
Bellarmine
,
as
I
haue
shewed
in
diuers
discourses
written
against
him
;
by
Baromus
,
as
my
speciall
exceptions
taken
to
his
volumes
fraught
with
lies
and
fables
,
do
declare
;
by
Parsons
and
Kellison
as
by
my
answeres
to
their
bookes
it
may
appeare
.
Turrecremata
lib.
3.
sum
.
c.
9.
affirmeth
,
that
Helena
and
3000.
Iewes
were
conuerted
to
Christian
religion
in
a
councell
at
Rome
vnder
Siluester
:
but
other
more
true
stories
report
,
that
she
was
alwares
a
Christian
,
and
holpe
to
conuert
her
sonne
Constantine
.
Lib.
2.
sum
.
c.
300.
he
saith
,
that
Paul
did
some
things
,
which
he
afterward
retracted
.
quaedam
fecit
,
quae
postea
reuocauit
.
The
Emperor
Henry
the
fourth
by
the
Romanists
is
most
vniustly
standred
,
as
if
he
had
prostituted
his
owne
wife
to
his
sonne
,
and
done
other
such
like
abominable
actes
.
matters
merely
deuised
by
the
Popes
agents
.
Fridericke
the
2.
was
a
most
noble
Prince
and
greatly
praised
by
the
Cardinall
of
Cusa
,
Aegidius
Romanus
,
and
others
.
yet
was
he
most
vniustly
reuiled
and
standred
by
Gregory
the
9.
Innocent
the
4.
and
their
agents
,
as
it
doth
appeare
by
the
testimony
of
Matthew
Paris
in
Henrico
3.
Capgraue
telleth
,
how
a
hundred
and
fifty
of
Ioseph
of
Arimathaea
his
company
sailed
out
of
France
into
great
Britany
vpon
Iosephes
shirt
:
a
small
barge
certes
for
so
many
passengers
.
Antoninus
hist.
part.
3.
reporteth
,
how
an
innumerable
troupe
of
the
order
of
Dominske
were
seene
in
heauen
couered
vnder
the
blessed
virgins
gowne
.
Stapleton
in
his
prompruarie
dominica
2.
aduentus
brocheth
vs
a
barrell
of
lies
.
first
he
saith
,
that
Sebastian
a
certeine
musician
was
put
in
prison
for
demaunding
liberty
of
conscience
,
by
the
last
Queene
;
and
that
one
Gifford
was
imprisoned
by
her
likewise
,
for
the
same
cause
after
he
had
enterteined
the
Queene
very
bountifully
at
his
house
;
and
that
Shelley
was
committed
for
presenting
a
request
in
the
behalfe
of
the
papists
.
matters
meerely
imagined
and
deuised
by
lying
companions
;
and
foolishly
reported
by
him
.
the
two
first
we
cannot
learne
euer
to
haue
beene
committed
.
the
third
was
imprisoned
for
plaine
treason
.
The
Papists
accused
the
people
of
Zuricke
for
teaching
,
that
the
virgine
Mary
had
more
sonnes
then
one
,
and
that
Iames
died
for
them
,
as
we
may
reade
in
Sleidan
lib.
hist.
4.
and
Bellarmine
lib.
4.
de
iustific
.
c.
1.
saith
,
we
little
regard
good
works
,
and
lib.
2.
de
amiss
.
grat
.
c.
1.
he
accuseth
the
Albrgians
,
as
they
are
called
,
and
Caluin
for
holding
the
error
of
the
Manichecs
;
which
they
alwaies
renounced
and
detested
.
In
his
bo●ke
de
Matrimonio
c.
2.
he
blusheth
not
to
charge
them
,
whom
he
calleth
Lutherans
,
and
Caluinists
with
holding
,
that
matrimonie
is
not
of
God
.
a
point
expresly
denied
by
them
.
Finally
it
is
an
easie
matter
to
shew
,
that
the
foundation
of
Popery
is
laid
vpon
lies
,
and
that
the
charge
,
which
Papistes
giue
vpon
their
aduersaries
,
is
ordinarily
enforced
by
most
wicked
imputations
and
standers
.
CHAP.
XLIIII
.
That
the
cause
of
Popery
is
mainteined
by
fire
and
sword
.
MVch
are
simple
people
abused
by
calumniations
deuised
against
good
men
,
and
hardly
are
Christians
able
to
discerne
falshood
from
truth
,
and
to
iudge
what
is
truely
alledged
,
what
falsly
,
vntill
such
time
as
matters
be
duly
examined
.
yet
neither
can
trueth
be
vtterly
suppressed
,
nor
do
lies
passe
alwaies
for
good
paiment
.
Those
therefore
,
whom
they
cannot
abuse
with
lies
,
and
false
allegations
,
the
Pope
and
his
complices
seek
cruelly
to
destroy
with
fire
and
sword
.
The
holy
Ghost
Apocalyps
.
17.
sheweth
vs
,
that
the
purple
whoore
should
be
drunke
with
the
blood
of
the
saints
.
and
Apocalyp.
13.
that
the
2.
beast
should
kill
such
,
as
would
not
worship
the
image
of
the
beast
,
that
is
,
that
the
Pope
should
persecute
to
the
death
such
as
would
not
submitte
themselues
to
the
kingdome
of
Antichrist
,
in
which
the
image
of
the
Roman
Empire
was
after
a
sort
reuiued
.
and
this
wee
see
verified
by
experience
in
the
cruell
gouernement
of
the
Popes
of
Rome
and
their
adherents
.
Their
lawes
against
all
such
as
dissent
from
them
in
opinion
concerning
the
sacraments
are
most
rigorous
.
they
are
degraded
,
and
deliuered
ouer
to
the
secular
power
to
be
burned
,
as
it
appeareth
by
the
law
ad
abolendam
.
de
haereticis
.
nay
they
punish
such
as
are
suspected
,
if
they
cannot
cleere
themselues
,
with
no
lesse
rigor
then
the
rest
.
all
that
communicat
with
them
,
receiue
them
,
or
succor
them
,
are
in
great
danger
.
such
as
giue
them
counsell
are
reputed
infamous
,
as
is
determined
c.
si
aduersus
.
de
haereticis
.
the
goods
of
heretikes
are
adiudged
confiscate
.
neither
are
they
punished
only
while
they
liue
,
but
also
after
their
death
,
being
depriued
of
the
communion
of
Christians
,
and
of
buriall
.
Alexander
the
4.
c.
quicunque
haereticos
.
de
haereticis
in
6.
excommunicateth
,
and
depriueth
of
Christian
buriall
all
such
,
as
goe
about
to
bury
heretikes
,
or
their
fauorers
.
neither
doe
they
admitte
the
repentance
of
such
as
are
adiudged
relapsed
,
but
deliuer
them
ouer
to
be
burnt
by
their
executioners
,
as
we
may
reade
in
the
chapter
super
co.
de
haereticis
.
in
6.
The
spanish
inquisition
is
yet
more
rigorous
,
then
the
former
laws
of
Popes
.
for
vpon
any
wicked
or
lewd
fellowes
accusation
an
honest
man
may
be
attached
,
imprisoned
,
tortured
,
and
,
if
he
acquite
himselfe
not
the
better
,
either
famished
in
prison
,
or
burnt
most
cruelly
.
And
by
these
lawes
we
finde
,
that
infinit
Christians
haue
beene
done
to
death
in
Spaine
,
Italy
,
France
,
Flanders
,
England
,
Scotland
,
Germany
and
other
Christian
countries
.
Metera●●
in
his
history
of
the
troubles
of
the
low
countries
reporteth
,
that
fiftie
thousand
persons
were
executed
by
the
actes
of
iudges
and
inquisitors
in
the
low
countries
,
during
the
reigne
of
Charles
the
fift
.
In
England
during
the
times
of
Queene
Mary
,
they
spared
neither
old
nor
yongue
,
noble
nor
base
,
learned
nor
vnlearned
.
nor
did
they
respect
eithe
sexe
of
women
,
or
the
simplicitie
of
the
common
sort
.
Pius
quintus
testifieth
,
that
Philip
the
2.
spared
not
his
owne
and
onely
sonne
Charles
,
being
accused
by
the
inquisitors
.
in
the
daies
of
Gregory
the
13.
a
gentleman
of
Valedolid
in
Spaine
cut
wood
,
and
set
fire
to
burne
two
of
his
owne
daughters
condemned
for
the
Gospell
,
in
that
countrey
called
heresie
.
and
if
king
Henry
the
8.
had
liued
longer
,
it
is
thought
the
Papists
would
haue
perswaded
him
not
to
haue
spared
his
Queene
.
so
cruel
was
the
Popish
faction
in
prosecuting
the
innocent
.
nay
if
either
Queene
Mary
had
longer
liued
,
or
Popery
longer
reigned
in
England
,
this
bloody
crew
had
caused
the
daughter
to
disenterre
her
own
father
,
and
to
burne
his
bones
,
as
some
haue
reported
.
Sometime
without
forme
of
law
they
murder
infinit
numbers
of
innocent
persons
,
for
the
least
suspicion
of
doctrine
contrary
to
the
opinions
of
the
church
of
Rome
.
for
this
cause
Innocent
the
3.
and
his
successors
proclaimed
open
warre
against
the
Albigians
and
Valdensians
,
and
ceased
not
vntill
hee
had
destroied
all
,
that
durst
manifestly
oppose
themselues
vnto
their
heresie
and
tyranny
.
In
Bohemia
they
had
not
the
like
successe
,
their
armies
being
often
ouerthrowne
by
the
poore
people
of
the
country
,
which
defended
their
liues
against
their
cruelty
.
but
neuer
did
they
cease
to
persecute
that
nation
.
Paul
the
3.
sent
great
forces
into
Germany
,
seeking
by
the
armes
of
Charles
the
fift
,
to
reestablish
his
antichristian
kingdome
in
that
countrey
.
the
same
Pope
stirred
vp
rebels
both
in
England
and
Ireland
against
Henry
the
8.
that
had
shaken
off
his
heauie
yoke
.
Pius
the
fift
in
his
Bull
commanded
Queene
Elizabeths
subiects
to
rebell
against
her
,
and
raised
many
troubles
both
in
England
and
Ireland
,
seeking
to
ouerthrow
the
state
,
if
he
could
.
the
same
man
not
preuailing
by
intestine
sedition
,
sought
to
set
both
French
and
Spanish
vpon
the
English
,
as
we
may
reade
in
his
life
written
by
Hicrome
Catena
.
In
the
times
of
Gregorie
the
13.
that
bloody
massacre
,
that
for
euer
shall
make
Papistes
insamous
,
was
committed
in
France
.
Natalis
Comes
histor.
lib.
23.
testifieth
,
that
sixtie
thousand
persons
were
massaacred
,
at
that
time
.
Circiter
sexaginta
hominum
millia
,
saith
he
,
varijs
in
locis
per
illud
tempus
trucidata
suisse
dicta
sunt
in
Gallia
.
and
so
extreme
was
their
crueltie
,
that
like
bloody
wolues
,
they
neither
spared
sexe
,
nor
age
,
nor
qualitie
.
vel
puberes
,
vel
impuberes
,
saith
he
,
trucidati
sunt
,
neque
vllius
sexits
,
vel
aetatis
,
vel
dignitatis
habita
est
ratio
.
Anno
1588.
they
brought
vpon
England
great
forces
,
with
fire
and
sworde
,
seeking
the
vtter
subuersion
of
this
kingdome
.
but
the
Lord
from
heauen
blew
vpon
his
enemies
,
and
dispersed
them
.
In
France
they
conspired
against
the
king
,
and
bound
themselues
by
oath
to
exclude
the
house
of
Bourbon
from
the
right
of
the
crowne
,
and
to
roote
out
all
that
should
speake
against
the
Pope
,
&
his
erroneous
doctrine
,
and
for
that
cause
raised
great
tumults
and
stirres
,
as
we
may
reade
in
the
memorials
of
the
league
.
The
like
course
for
many
yeeres
haue
they
taken
in
the
Low
countries
,
where
the
strength
of
Italy
and
Spaine
hath
beene
consumed
,
and
a
way
made
for
the
good
successe
of
the
common
enemy
of
Christendome
the
Turke
.
Finally
the
Popes
and
their
emissaries
the
Iebusites
doe
delight
in
nothing
more
then
in
tumults
,
warres
,
seditions
,
massacring
,
and
shedding
of
the
blood
of
innocent
Christians
.
The
massacre
of
Paris
is
painted
in
the
Popes
palace
,
as
a
matter
,
wherein
he
taketh
chiefe
delight
.
The
Iebusites
,
albeit
once
banished
out
of
France
,
cease
not
to
sound
the
alarme
against
such
,
as
are
opposite
to
their
faction
.
Andreas
Fabritius
in
praefat.
in
harmon
.
August
.
confess
.
set
out
1576.
speaking
to
the
Emperor
exhorteth
him
to
gird
his
sowrd
vpon
his
thigh
,
and
to
subdue
heretikes
,
the
most
pernitious
enemies
of
Christians
.
accingatur
gladio
suo
super
femur
potentissimus
imperator
,
haereticos
,
&
christiani
nominis
pernitiosissimos
hostes
sub
iugum
mittat
.
Pius
Quintus
,
as
we
may
read
in
his
life
,
exhorted
his
Italian
troups
,
that
went
into
France
against
them
of
the
religion
,
to
kill
all
,
and
to
take
none
aliue
.
Posseuinus
also
a
cholerike
Iebusite
in
a
treatise
entitled
il
soldato
Christiano
,
speaking
vnto
the
same
soldiers
affirmeth
,
that
it
is
their
duty
to
kill
al
professing
our
religion
,
or
otherwise
,
that
they
shall
betray
their
faith
,
and
lose
all
hope
of
saluation
.
In
England
of
late
,
perceiuing
themselues
to
be
too
weak
to
preuaile
by
plaine
force
,
certaine
vndermining
Papists
set
on
and
resolued
by
fiery
Iebusites
and
murdrous
Masse-priests
,
conceiued
such
a
treason
,
as
cannot
be
sampled
by
any
former
precedent
,
nor
found
described
in
any
old
or
new
history
.
their
intention
was
at
one
instant
with
fire
and
gunpowder
to
consume
the
King
,
the
Queene
,
the
Prince
,
the
Prelates
of
the
Church
,
the
Nobles
,
Knights
,
and
Burgesses
of
the
realme
,
the
Iudges
and
all
that
attended
the
honourable
court
of
Parliament
.
nay
not
content
herewith
they
had
a
further
practise
to
destroy
the
Kings
roiall
lignage
,
to
massacre
all
the
professors
of
religion
throughout
the
kingdome
,
and
to
deliuer
their
country
as
a
praie
into
the
hands
of
Strangers
.
The
principall
actors
were
Thomas
Percy
,
Catesby
and
Fauxe
:
the
principall
counsellors
Garnet
,
Hall
,
Baldwin
,
and
diuers
other
of
the
damned
crew
of
Iebusites
;
their
aiders
the
damned
crew
of
reconciled
recusants
.
Can
we
then
thinke
these
men
to
belong
to
Christs
flocke
,
that
vse
this
woluish
cruelty
?
longè
diuersasunt
carnisicina
&
pietas
,
saith
Lactantius
,
nec
potest
aut
veritas
cum
vi
,
aut
institia
cum
crudelitate
coniungi
.
that
is
,
piety
and
butcherly
cruelty
are
two
diuers
things
,
and
neither
can
truth
with
force
,
nor
iustice
be
coupled
with
crueltie
.
Matthew
Paris
sheweth
,
that
in
the
times
of
Innocent
the
third
,
Christians
were
accused
by
a
writing
sent
from
heauen
for
shewing
no
pity
vpon
widowes
and
orphans
,
and
shewing
lesse
mercy
,
then
did
the
pagans
.
viduae
&
orphani
ad
vos
clamant
quotidie
,
saith
that
writing
,
quibus
nullam
facitis
miscricordiam
.
pagani
habent
misericordiam
,
at
vos
non
habetis
.
but
much
more
reason
haue
we
to
vse
these
words
to
the
moderne
Iebusites
and
their
complices
.
for
they
are
more
mercilesse
then
Turkes
.
the
Turkes
suffer
Christians
to
inioy
their
religion
,
and
these
doe
not
.
therefore
the
Italians
,
as
Natalis
Comes
in
his
history
testifieth
,
say
,
it
is
better
to
liue
vnder
the
Turke
,
then
vnder
the
Spaniards
and
Popes
inquisitors
.
and
for
this
cause
the
kingdome
of
Hungarie
,
and
principality
of
Transiluania
hath
chosen
rather
to
seeke
for
succor
at
the
hands
of
Turkes
,
then
to
endure
the
cruell
and
trecherous
executions
of
the
Pope
,
and
his
bloody
inquisitors
.
vp
then
o
Lord
and
scatter
these
thy
bloody
enemies
,
that
seeke
to
scatter
and
massacre
the
sheepe
of
thy
pasture
,
and
let
not
those
preuaile
any
further
,
that
make
warres
against
the
Lambe
,
and
all
that
follow
him
,
and
constantlie
professe
his
truth
these
wolues
haue
conspired
and
sworne
the
destruction
of
the
professors
of
religion
.
At
Bayon
anno
1585.
a
league
was
concluded
betwixt
France
,
Spaine
and
other
Princes
.
the
articles
were
these
,
as
is
euident
by
the
French
histories
.
The
Spanish
king
shall
warre
vpon
the
king
of
Nauarre
.
the
dukes
of
Ferraria
and
Sauoy
with
the
aid
of
German
horsemen
shall
translate
the
wars
into
France
.
the
Germans
shall
hinder
all
succor
to
come
to
them
of
the
religion
.
the
Cantons
of
Suizzerland
,
that
adhere
to
the
Pope
,
shall
oppresse
the
other
Cantons
.
Monkes
shall
giue
their
names
for
souldiers
.
and
all
shall
endeuor
to
kill
the
Lutherans
.
so
you
see
,
that
the
finall
end
of
their
designes
is
murder
and
cruelty
.
their
meanes
,
fire
,
sword
and
gunpowder
their
contentment
wast
and
desolation
.
What
reason
then
haue
Christians
to
slugge
and
sleepe
when
danger
is
so
neere
them
?
doe
they
thinke
,
that
papists
want
gun
powder
,
or
poison
,
or
that
they
wil
not
hurt
if
they
recouer
strength
?
as
well
they
may
thinke
,
that
wolues
wil
cease
from
crueltie
,
and
Serpents
cast
away
their
poison
,
and
tyrants
prooue
gentle
foster
fathers
,
and
Turkes
turne
Christians
.
Nay
such
Princes
as
are
not
Papists
,
are
not
much
to
trust
them
,
if
they
satisfie
not
the
Popes
will
in
all
things
.
Gregory
the
7.
killed
and
empoisoned
all
,
that
were
opposite
to
his
deseings
.
he
excommunicated
the
emperor
Henry
the
fourth
,
because
he
would
not
suffer
him
quietly
to
sell
ecclesiasticall
prelacies
.
his
successors
made
warres
vpon
Henry
the
sift
,
Fridericke
the
1.
Philip
,
Otho
and
Fridericke
the
2.
for
that
they
could
not
bee
suffered
to
dispose
of
the
landes
of
the
Empire
.
Lewis
of
Bauier
was
persecuted
for
no
other
cause
,
then
for
that
he
would
not
receiue
his
crowne
at
the
Popes
hands
.
for
this
cause
also
Harold
King
of
England
became
enemy
of
the
Clergy
,
because
he
tooke
the
crowne
,
before
it
was
deliuered
by
Popish
prelates
.
Philip
the
faire
King
of
France
was
persecuted
by
Boniface
the
8.
for
that
he
would
not
acknowledge
himselfe
to
be
the
Popes
subiect
.
and
yet
did
they
not
know
any
other
religion
,
then
that
,
which
the
Pope
then
professed
.
Finally
Henry
the
3.
of
France
,
albeit
superstitiously
addicted
to
popery
,
yet
could
he
not
escape
the
butcherly
hands
of
the
popish
leaguers
,
that
suborned
a
Dominican
Frier
to
kill
him
,
for
that
he
would
not
at
their
appointment
make
warres
vpon
his
subiects
.
To
conclude
therefore
this
point
,
there
is
no
way
of
security
for
Christians
against
the
Popes
cruelty
and
his
adherents
practises
,
then
manfully
to
resist
their
vsurpations
,
warily
to
take
heede
of
their
mines
and
gunpowder
,
and
neuer
to
trust
their
sweete
words
and
guilefull
promises
.
with
clemency
they
are
not
to
bee
mitigated
;
but
with
resolution
and
iustice
they
may
easily
be
subdued
.
CHAP.
XLV
.
That
the
practises
,
and
treaties
of
Popes
and
their
complices
with
Christians
,
are
not
to
be
trusted
.
THe
Prophet
describing
a
wicked
man
saith
,
he
laid
hands
on
such
as
were
at
peace
with
him
,
and
broke
his
couenant
.
Among
heathen
people
the
Thracians
were
very
infamous
for
breaking
their
oathes
and
promises
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
was
in
times
past
a
common
prouerbe
.
but
neither
among
heathen
people
,
nor
among
such
as
professe
to
know
God
,
doe
we
reade
of
any
more
foedifragous
or
periurious
sect
,
then
the
Popes
of
Rome
and
their
complices
.
Others
percase
breake
both
oathes
and
promises
.
but
no
man
in
time
past
euer
taught
,
that
faith
and
oathes
giuen
to
others
ought
to
be
broken
,
as
doe
the
Romanistes
.
in
the
conuenticle
of
Constance
they
not
onely
made
void
the
Emperours
charter
of
faseconduct
giuen
to
Iohn
Husse
,
but
also
by
publike
act
determined
,
that
saith
was
not
to
be
holden
with
heretikes
.
They
absolue
subiects
from
their
oathes
of
allegeance
,
which
as
Sigebert
in
his
Chronicle
saith
,
sauoureth
of
heresie
.
Pius
quintus
not
onely
absolued
the
late
Queenes
subiectes
from
their
allegeance
,
but
also
denounced
them
excommunicate
,
that
continued
firme
in
their
allegeance
.
Iulius
the
second
went
one
point
further
,
and
disputed
,
that
the
church
was
not
bound
with
othes
,
as
Guicciardine
in
his
historie
reporteth
.
now
euery
man
knoweth
,
that
by
the
church
he
vnderstood
the
Pope
.
With
this
wicked
doctrine
their
execrable
practise
very
well
accordeth
.
Gregorie
the
7.
by
a
publike
sentence
of
a
synode
was
declared
periured
.
Paschal
the
2.
confirmed
certeine
couenants
betwixt
himselfe
and
the
Emperor
by
solemne
chartres
,
seals
and
othes
:
literis
,
sigillis
,
inramentis
,
saith
Otho
Frising●nsis
lib.
7.
but
immediately
he
brake
all
.
Fridericke
the
2.
as
Matthew
Paris
testifieth
,
accused
Gregory
the
9.
for
teaching
persidiousnesse
and
periury
.
quod
persidiam
&
periurium
doceret
.
and
yet
his
disciples
hold
,
that
the
Pope
,
when
he
teacheth
,
cannot
erre
in
matters
of
faith
.
Gregory
the
12.
as
Theodoricke
a
Niem
tract
.
vnionis
6.
c.
29.
writeth
,
was
charged
to
be
a
publike
forsworne
person
,
and
by
him
called
periurus
publicus
.
lib.
3.
de
schism
.
c.
3.
he
saith
,
he
deceiued
the
world
with
his
oathes
and
vowes
.
votis
&
iuramentis
suis
decepit
mundum
.
likewise
he
saith
tract.
6.
c.
39.
vnionis
.
that
Innocentius
would
not
admit
the
vnion
of
the
Papacy
,
albeit
he
had
before
vowed
,
and
sworne
to
doe
it
.
Charles
the
French
King
chargeth
both
him
and
Peter
de
Luna
with
breaking
their
oathes
,
as
Theodoric
a
Niem
writeth
tract
.
nemoris
vnionis
lib.
6.
c.
14.
The
Bohemians
for
this
persidious
dealing
of
the
Popes
complices
would
not
come
to
the
councell
of
Basil
without
good
pledges
.
Alexander
the
6.
was
more
perfidious
,
then
any
Carthagigian
,
as
in
his
life
Onuphrius
testifieth
.
perfidia
plus
quàm
punica
.
When
Iulius
the
third
was
in
petition
,
he
swore
both
to
the
French
and
Spanish
,
as
is
testified
in
Pelegrino
Inglese
,
but
performed
neither
to
the
one
nor
to
the
other
.
The
Masse-priests
of
Trent
promised
safeconduct
to
all
that
would
come
to
Trent
.
but
contrary
to
the
same
,
Vergerius
and
others
were
excluded
out
of
the
synod
,
and
diuers
doctors
comming
out
of
Germany
,
could
not
be
heard
to
dispute
,
and
hardly
escaped
with
their
liues
out
of
the
place
.
Charles
the
9.
of
France
,
anno
1572.
with
monstrous
oaths
and
solemne
promises
,
drew
the
Queene
of
Nauarre
,
the
admirall
and
many
other
noble-men
and
gentle-men
vnto
Paris
.
but
it
cost
them
full
deare
,
and
lost
them
all
their
best
men
.
for
there
that
noble
Queene
was
poisoned
,
there
the
king
of
Nauarre
was
taken
prisoner
,
and
the
rest
trecherously
murdred
.
and
so
farre
was
the
Pope
from
condemning
this
fact
,
that
he
caused
the
same
to
be
set
out
in
tables
in
his
pallace
among
the
triumphant
acts
of
Popes
.
In
France
and
Flandres
vpon
surrenders
of
townes
seldome
did
our
aduersaries
regard
either
oath
,
or
promise
.
diuers
edicts
haue
beene
published
by
the
French
king
for
the
pacification
of
troubles
,
but
they
prooued
nothing
,
but
traps
and
engins
to
take
men
,
that
ment
simply
and
plainly
.
the
capitulation
with
them
of
Sancerre
,
was
megerly
performed
.
The
duke
of
Alua
and
his
complices
contrary
to
promise
murdred
the
garrison
of
Arlem
,
Narden
,
Zutphen
,
and
diuers
other
townes
.
Of
late
we
thought
our selues
secure
,
hauing
peace
with
all
the
world
.
but
euen
then
we
were
neerest
danger
,
and
could
not
haue
escaped
it
,
if
God
had
not
discouered
the
mine
,
the
powder
,
the
traine
,
and
the
whole
packe
of
traytors
.
In
the
yeare
1588.
while
the
agents
of
Spaine
and
England
were
treating
of
peace
,
the
enemies
came
vpon
vs
,
hoping
sodenly
to
ouer-whelme
vs
with
warres
being
taken
vnprouided
.
No
treatie
could
be
more
solemnly
agreed
vpon
,
or
confirmed
,
then
the
pacification
of
Gant
,
after
the
surprise
of
Antwerp
.
yet
was
neither
promise
nor
oath
kept
therein
;
but
rather
vnder
confidence
of
these
promises
and
oathes
,
many
poore
people
were
surprised
.
First
then
wee
say
,
that
our
hope
is
,
that
God
will
destroy
them
that
speake
lies
,
and
not
hold
them
guiltlesse
,
that
shall
sweare
falsly
,
dishonoring
his
holy
name
.
this
we
are
assured
,
that
he
abhorreth
the
bloody
and
deceitfull
man
.
Secondly
,
we
may
rightly
conclude
,
that
such
as
looke
for
performance
of
oathes
and
promises
at
the
hands
of
the
Pope
and
his
complices
,
further
then
necessitie
and
profit
vrgeth
them
;
are
verie
ignorant
of
their
doctrine
and
practises
.
we
may
say
also
,
that
they
are
very
weake
and
simple
.
for
once
any
plaine
dealing
man
may
be
abused
.
but
to
offend
diuers
times
in
one
fault
,
and
oftentimes
to
runne
into
the
same
trap
,
argueth
great
weakenesse
,
negligence
and
wilfulnesse
.
Finally
albeit
princes
,
that
liue
vnder
the
Popes
lawes
were
willing
to
keepe
touch
,
and
to
performe
promises
;
yet
we
must
remember
,
how
easily
the
Pope
dispenseth
with
oathes
,
and
how
necessary
it
is
for
them
to
breake
all
couenants
,
if
the
Pope
once
declare
the
contrary
party
to
be
an
heretike
,
or
schismatike
.
In
the
Clementine
Romam
.
de
iureiurando
.
the
Popes
forbid
all
princes
vnionem
,
parentelam
,
confoederationem
,
that
is
,
peace
,
contracting
of
alliance
,
and
confederation
with
such
,
as
are
their
enemies
.
and
if
any
contract
be
made
,
then
must
the
same
be
dissolued
vpon
paine
of
excommunication
,
when
the
Pope
pleaseth
.
so
all
the
assurance
,
that
Christians
can
haue
of
amitie
with
the
Popes
vassals
,
dependeth
on
the
Popes
pleasure
,
and
his
pleasure
is
founded
vpon
his
profit
,
and
necessitie
:
and
our
securitie
standeth
in
watching
their
mines
and
gunpowder
treasons
.
God
grant
therefore
all
Christians
grace
to
beware
,
that
they
be
not
entrapped
with
false
and
perfidious
promises
;
nor
vndermined
with
their
subtilties
,
nor
blowne
vp
with
treason
:
and
giue
our
aduersaries
that
light
of
reason
,
that
they
may
see
,
that
oathes
made
by
the
name
of
God
in
iust
and
honest
causes
,
are
not
to
be
dissolued
either
by
the
Pope
or
any
other
,
nor
their
treasons
to
be
warranted
by
any
Popish
facultie
.
CHAP.
XLVI
.
That
the
chiefe
founders
and
mainteiners
of
Popery
haue
beene
commonly
noted
for
wicked
and
prophane
men
.
FAithfull
Christians
and
the
citizens
of
the
city
of
God
,
as
the
Apostle
teacheth
vs
Ephes.
2.
are
built
vpon
the
foundation
of
the
Apostles
and
Prophets
,
Iesus
Christ
being
the
chiefe
corner
stone
.
but
our
Sauiour
Christ
was
an
high
priest
,
most
holy
,
innocent
,
and
vndersiled
.
and
his
Apostles
and
Prophets
were
holy
men
,
and
endued
with
speciall
graces
fit
for
that
function
.
let
vs
then
see
what
manner
of
men
the
first
authors
and
principall
vpholders
of
Popery
haue
bene
,
that
by
the
different
qualities
of
the
one
and
the
other
,
we
may
the
better
esteeme
of
true
religion
,
and
more
perfectly
learne
to
hate
the
superstition
,
heresie
,
tyranny
,
and
all
the
abhominations
of
the
Popes
of
Rome
and
their
wicked
faction
.
The
mystery
of
iniquity
beganne
to
worke
in
the
Apostles
time
,
as
S.
Paul
testifieth
.
for
then
false
teachers
beganne
to
spread
their
poison
,
and
after
the
departure
of
the
Apostles
,
rauening
wolues
entred
into
the
Church
not
sparing
the
stocke
.
by
little
and
little
also
heathenish
and
Iewish
ceremonies
began
to
be
receiued
in
diuers
places
,
and
as
S.
Augustine
saith
,
the
world
grew
full
of
presumptions
.
but
Antichrist
began
not
to
shew
himselfe
openly
before
the
times
of
Phocas
the
emperor
,
who
at
the
ernest
solicitation
of
[
a
](A13155-e81410-b)
a
Platina
in
Bonifacio
3.
Boniface
the
third
granted
,
that
the
church
of
Rome
should
be
called
and
accounted
the
head
of
other
Churches
.
so
then
the
principall
agent
in
the
erection
of
the
papacy
was
Phocas
,
a
barbarous
Thracian
by
nation
,
and
a
common
soldier
,
by
tumult
aduanced
to
the
empire
,
and
one
that
began
his
reigne
with
the
slaughter
of
his
master
,
of
the
Empresse
,
and
their
children
.
The
next
was
Irene
a
proud
insolent
and
cruell
woman
,
that
among
others
,
murdred
her
owne
sonne
.
for
vnto
her
time
the
worship
of
God
continued
in
the
church
of
Rome
without
any
notable
corruption
.
but
she
with
the
helpe
of
Adrian
Bishop
of
Rome
,
and
other
superstitious
persons
first
brought
in
the
idolatrous
worship
of
images
and
Saints
.
Gregory
the
7.
was
the
first
,
that
by
force
dissolued
Priests
mariages
,
and
exalted
the
miter
of
the
Pope
aboue
the
crownes
of
emperors
and
kings
,
taking
vpon
him
first
to
depose
them
from
their
seats
.
but
among
all
the
Popes
you
shall
not
finde
any
more
abominable
.
Beno
testifieth
he
was
a
necromancer
,
a
murderer
,
an
empoysoner
,
and
a
sacrilegious
and
impious
person
.
the
synode
of
Brixina
condemned
him
for
diuers
abominable
crimes
.
Matthew
Paris
in
Willelmo
conquastore
writeth
,
that
being
readie
to
depart
this
life
,
he
confessed
,
that
by
the
Diuels
perswasion
he
had
prouoked
the
wrath
of
God
against
mankind
.
he
threw
the
sacrament
into
the
fire
,
because
he
could
obteine
no
succh
answere
of
it
,
as
he
desired
,
and
liued
scandalously
with
Mathilda
.
a
fit
fellow
therefore
he
was
to
aduance
the
whorish
,
sacrilegious
and
murdrous
religion
of
the
later
Rome
,
that
is
so
much
degenerated
from
the
former
.
Paschall
the
2.
that
atchieued
that
,
which
Gregory
the.
7.
and
others
his
predicessors
had
begun
,
was
a
periured
person
,
and
a
firebrand
of
sedition
and
trouble
.
he
set
the
sonne
against
the
father
,
and
the
subiects
against
their
princes
.
hauing
preuailed
against
the
Emperor
he
would
not
suffer
his
body
to
be
buried
.
and
hauing
gotten
into
his
hands
the
bodie
of
Clement
the
Antipope
he
caused
the
same
to
bee
burned
.
Alexander
the
3.
a
great
patron
of
the
Popes
authoritie
betraied
the
emperor
Friderike
Barbarossa
to
the
soldan
,
sending
his
liuely
portrait
vnto
him
,
and
perswading
him
to
destroy
him
.
he
trode
most
proudly
vpon
the
Emperors
neck
,
and
abused
wordes
of
scripture
most
impiouslie
to
his
purpuse
.
Innocent
the
third
,
that
first
established
auricular
confession
,
and
transubstantiation
,
two
principall
bulwarks
of
the
Popes
kingdome
,
and
was
a
principall
doer
in
the
decretales
,
raised
bloody
warres
against
the
Christians
in
France
,
that
would
not
allow
his
authority
,
caused
the
bones
of
Almericus
to
be
burned
,
for
that
he
had
preached
against
the
worship
of
Images
,
and
shewed
himselfe
a
bloody
wolf
and
a
deuourer
of
Christs
flocke
,
and
an
impure
fellow
.
Thomas
Cantipratensis
a
Dominican
Frier
reporteth
,
that
this
Innocent
after
his
death
appeared
to
S.
Luitgard
,
all
burning
in
flames
.
Honorius
the
third
,
that
first
authorized
the
idolatrous
worship
of
the
Masse-cake
,
as
appeareth
by
the
chapter
sane
cum
olim
.
de
celebrat
.
missar
.
was
proud
,
cruell
,
vitious
,
and
superstitious
.
he
forbad
honest
mariage
to
Priests
,
and
mainteined
the
filthy
religion
of
Monkes
and
Friers
.
Dominike
and
Francis
,
and
the
locusts
,
that
came
out
of
the
bottomelesse
pit
of
hell
were
first
allowed
by
him
.
his
malice
and
anger
were
shewed
vpon
the
Scots
,
that
had
killed
Adam
Bishop
of
Catnesse
.
for
he
caused
400.
to
be
hanged
,
among
which
many
innocents
were
comprehended
,
and
caused
their
children
to
bee
gelded
,
that
he
might
extinguish
their
race
.
But
one
of
the
principall
builders
of
this
Romish
Babylon
was
Gregorie
the
9.
for
he
gathered
the
decretales
of
Popes
together
,
and
gaue
then
ferce
of
lawe
,
as
appeareth
by
his
preface
before
the
decretales
.
some
say
,
he
was
the
cosin
of
Innocent
the
third
.
but
his
manners
doe
declare
him
rather
to
haue
beene
his
sonne
.
he
excommunicated
the
Emperour
Friderike
,
that
warred
vpon
the
Saracens
,
and
stopped
the
good
successe
,
and
the
course
of
the
victories
of
the
Christians
against
them
.
secretly
he
murdred
the
Emperors
embassadors
,
published
lying
decretales
against
him
,
as
we
may
read
in
Matthew
Paris
.
finally
,
to
enrich
his
nephewes
,
or
rather
his
bastards
,
he
set
all
Italy
on
a
flame
.
Boniface
the
eight
,
Clement
the
sift
,
and
Iohn
the
22.
who
made
vp
the
body
of
the
canon
law
,
which
is
the
strength
and
sinewes
of
Popery
,
did
not
degenerate
from
their
predecessors
.
of
Boniface
the
eight
it
is
said
,
that
he
entred
like
a
soxe
,
reigned
like
a
lyon
,
died
like
a
dog
.
he
caused
his
predecessor
Celestine
to
renounce
the
papacie
,
and
afterward
imprisoned
and
murdered
him
.
his
owne
friends
confesse
,
that
he
sought
to
subdue
the
world
rather
by
force
of
armes
,
then
by
religion
.
his
vnspeakable
pride
,
taking
vpon
him
both
as
Pope
and
Emperor
,
&
challenging
power
to
translate
kingdomes
from
one
to
another
,
of
his
owne
friends
could
not
be
dissembled
.
he
that
continueth
the
history
of
Vrspergensis
,
writeth
,
that
Clement
the
5.
was
a
notorious
fornicator
.
hic
,
vt
habet
Chronicon
Hermanni
,
publicue
suit
Fornicator
.
Villani
also
in
his
chronicle
testifieth
,
that
he
was
a
filthy
fellow
.
for
the
wickednesse
and
abominable
life
of
Iohn
the
22.
Petrarch
made
the
sonnet
Fiammadal
ciel
:
wherein
he
beseecheth
God
,
that
flames
from
heauen
might
streame
down
and
consume
the
court
of
Rome
.
It
greeued
him
not
a
little
,
that
the
Pope
did
keepe
his
sister
,
hauing
with
a
great
price
bought
her
of
her
brother
Gerard.
Iohn
the
23.
by
whose
authority
the
councell
of
Constance
was
assembled
,
was
conuinced
to
be
an
incestuous
person
,
a
Sodomite
,
and
a
most
abominable
atheist
,
denying
the
immortality
of
the
soule
,
as
appeareth
by
the
acts
of
that
councell
,
and
the
appendix
.
and
yet
this
is
the
synode
,
that
condemned
the
doctrine
of
M.
Wicklesse
,
and
established
the
communion
vnder
one
kinde
,
and
the
subsistence
of
accidents
without
substance
,
and
diuers
other
points
of
Popery
.
The
councell
of
Florence
,
wherein
the
Popes
supremacy
,
purgatory
,
and
diuers
points
of
popish
doctrine
concerning
the
sacrments
were
confirmed
,
had
his
strength
from
Eugenius
the
fourth
,
that
by
the
councell
of
Basill
was
condemned
as
an
hereticke
,
and
by
the
citizens
of
Rome
driuen
out
of
the
city
as
a
publike
enemy
.
he
was
the
cause
of
the
periury
of
Ladislaus
,
that
broke
with
the
Turke
,
and
of
the
defait
and
slaughter
of
the
Christians
at
Varna
.
The
three
principall
authors
of
the
wicked
decrees
,
and
anathematismes
of
the
conuenticle
of
Trent
,
were
Paul
the
third
,
Inlius
the
third
,
and
Pius
the
fourth
:
whereof
the
first
was
a
parricide
,
a
lechour
,
a
necromancer
and
an
empoysoner
,
as
is
testified
by
Vergerius
,
Sleidan
and
other
.
Iulius
the
third
was
a
sensuall
epicure
,
and
a
filthy
sodomite
,
as
is
testified
in
a
certaine
preface
before
the
story
of
Iouius
,
and
declared
by
certein
rymes
and
verses
made
vpon
him
,
and
Innocentius
de
Monte
,
a
boy
made
Cardinall
by
him
.
Pius
the
fourth
,
as
the
common
report
went
,
died
betwixt
two
concubines
,
and
was
infamous
for
lechery
and
villany
,
&
odious
to
the
Romans
for
his
vices
.
To
speake
generally
of
later
popes
the
only
founders
and
belmelters
of
Popish
religion
,
we
finde
,
that
they
haue
been
the
greatest
scandales
of
Christian
religion
,
and
the
principall
authors
of
the
calamities
of
Christendome
.
Bernard
in
serm.
1.
in
conuers
.
S.
Pauli
complaineth
,
that
iniquity
taking
his
beginning
from
the
Popes
of
his
time
,
was
spred
out
ouer
the
world
.
egressa
est
iniquitas
,
saith
he
,
à
senioribus
iudicibus
vicarijs
tuis
,
qui
videntur
regere
populum
tuum
.
Petrarke
in
his
epistles
without
title
,
saith
,
the
court
of
Rome
was
not
a
city
,
but
a
house
full
of
diuels
,
and
wicked
spirits
,
and
a
sinke
of
vice
and
shame
.
non
ciuitas
,
sed
lemurum
,
&
laruarum
domus
,
&
vt
breuiter
dicam
,
scelerum
&
dedecorum
omnium
sentina
.
Iohn
of
Sarisbury
in
Polycrat
.
lib.
6.
c.
24.
saith
,
that
Popes
doe
therefore
die
the
faster
,
least
they
should
corrupt
the
whole
church
.
ideo
mea
opinione
papae
frequentius
moriuntur
,
ne
totam
corrumpant
ecclesiam
.
Warnerus
in
Martino
2.
Adriano
3.
&
Stephano
,
crieth
out
,
heu
,
heu
,
quomodo
obscuratum
est
aurum
!
alas
,
alas
,
how
is
the
golde
obscured
!
he
compleineth
also
of
the
scandales
,
that
happened
in
the
papacy
,
and
of
their
emulations
,
sects
,
and
contentions
,
and
saith
,
that
truth
failed
among
the
children
of
men
.
Theodoric
a
Niem
de
schism
.
lib.
3.
c.
42.
saith
,
that
so
much
iniquity
was
gone
from
the
Popes
,
that
the
catholike
faith
was
darkned
thereby
,
and
religion
suffered
shipwracke
,
and
all
vertues
were
departed
from
all
sorts
of
men
,
vt
catholica
fides
obnubiletur
,
&
omnis
religio
naufragium
patiatur
,
virtutes
ab
omnibus
recesserint
.
Platina
in
Sergio
3.
saith
,
that
Popes
getting
their
places
by
bribery
neglected
Gods
worship
,
and
persecuted
their
enemies
like
most
cruell
tyrantes
,
that
afterward
they
might
with
more
security
satisfie
their
lusts
,
when
there
was
none
to
controll
them
.
Ioannes
Marius
de
schism
.
part
.
3.
c.
5.
testifieth
,
that
all
the
euils
of
christendome
haue
proceeded
from
the
malice
,
ambition
,
and
auarice
of
wicked
Popes
.
a
malitia
,
ambitione
,
&
auaritia
sceleratorum
paparum
omnia
mala
in
mundo
proueniunt
.
Robert
Grosted
,
as
Matthew
Paris
testifieth
in
Henrico
3.
did
bitterly
inueigh
against
the
couetousnesse
,
vsury
;
simony
,
rapines
,
excesse
and
luxuriousnesse
of
the
court
of
Rome
.
neither
doth
Budaeus
de
Asse
,
or
Valla
contra
Donationem
Constantini
,
say
lesse
against
the
Popes
,
then
he
.
Next
to
the
Popes
the
Cardinals
,
Masse-priests
,
Monks
and
Friers
,
and
of
late
yeares
the
Dominicans
,
Franciscans
and
Iebusites
are
the
chiefe
aduancers
,
teachers
,
and
defenders
of
Romish
heresies
.
of
which
if
we
say
litle
,
men
may
suppose
,
there
is
no
more
to
be
said
;
if
we
say
what
they
deserue
,
and
is
in
authenticall
bookes
reported
of
them
,
it
would
exceede
the
proportion
of
this
short
Suruey
.
onlie
thus
much
we
say
of
many
things
,
that
may
be
said
.
Brigit
in
her
reuelations
testifieth
,
that
Cardinals
are
excessiue
in
pride
,
couetousnesse
,
&
al
delights
of
the
flesh
,
4.
Brig.
49.
cardinales
,
extenti
&
effusi
sunt
ad
omnem
superbiam
,
cupiditatem
&
delectamentum
carnis
.
Pelaguis
lib.
2.
de
planct
.
eccles.
art.
16.
saith
,
they
are
encreased
in
riches
,
but
much
diminished
in
pietie
.
aucta
est
possessio
,
diminuta
religio
.
The
same
man
lib.
2.
de
planct
.
leccles
.
art.
20.
saith
,
the
prelates
of
the
church
haue
declared
their
sinnes
like
Sodome
.
Peccatum
suum
,
sicut
Sodoma
praedicauerunt
.
Mantuan
Alphonsi
lib.
6.
saith
,
that
the
priests
hate
their
flocks
,
and
care
not
to
feed
them
,
but
to
poll
them
and
mocke
them
.
Pastores
,
saith
he
,
odere
pecus
,
nec
pascere
curant
,
Sed
tondere
greges
,
pecorique
illudere
tonso
.
Catherine
of
Siena
c.
125.
saith
,
that
religious
men
pretend
angels
liues
,
but
for
the
most
part
are
woorse
then
diuels
.
Religiosi
collocati
sunt
in
religione
velut
angeli
,
sed
quam
plurimi
sunt
daemonibus
deteriores
.
What
the
Iebusites
are
,
I
report
me
to
the
French
carechisme
of
Iesuites
set
out
by
a
Papist
,
and
a
learned
man
;
and
to
the
discourses
of
the
secular
priests
against
them
.
they
shew
they
are
couetous
,
false
,
proud
,
cruell
,
malicious
,
and
diuels
incarnate
.
for
the
rest
,
I
referre
them
ouer
to
the
2.
booke
2.
chap.
of
my
answer
to
Rob.
Parsons
his
Warn-word
,
a
man
,
in
whom
most
of
the
capitall
vices
of
the
Iebusites
may
be
specified
.
The
chiefe
mainteiners
of
Popery
in
our
times
,
if
we
speake
of
lay
men
,
were
Charles
the
9.
of
France
,
Henry
the
3.
his
brother
,
Philip
the
2.
of
Spaine
,
the
duke
of
Alua
,
the
duke
of
Guise
,
and
his
brethren
,
the
earle
of
Westmerland
,
the
head
of
the
rebellion
in
the
North.
but
if
we
seeke
all
histories
,
we
shall
hardly
finde
woorse
men
.
Charles
the
9.
was
a
notorious
sweater
,
a
perfidious
and
licentious
prince
.
Henry
the
3.
was
superstitious
and
altogether
giuen
to
carnall
delights
.
What
Philip
the
2.
was
,
his
wiues
,
and
sonne
,
and
the
innocents
done
to
death
by
him
for
religion
will
speake
one
day
.
the
Duke
of
Guise
and
Alita
were
cruell
and
bloodie
men
,
perfidious
,
and
wicked
atheists
.
the
first
more
giuen
to
pleasure
,
the
second
to
auarice
.
Charles
of
westmerland
was
a
rebell
to
his
prince
,
and
a
man
consumed
with
his
own
delights
and
pleasures
.
Is
it
not
then
a
matter
ridiculous
,
that
Masse-priests
should
so
excessiuely
commend
this
religion
,
that
had
such
founders
and
fauorers
,
as
these
are
,
and
which
,
as
we
see
,
was
inuented
and
confirmed
by
wicked
men
,
and
vpholden
by
fraude
and
force
?
CHAP.
XLVII
.
That
Popery
in
many
points
is
more
absurd
and
abominable
,
then
the
doctrine
of
Mahomet
.
THe
impieties
and
abominations
of
Turkish
religion
are
so
many
,
that
hardly
can
we
recount
them
,
and
so
odious
and
horrible
,
that
no
Christian
can
take
pleasure
to
heare
them
.
and
yet
if
we
please
to
looke
into
the
secret
mysteries
of
Popery
,
and
to
examine
all
the
odious
and
abominable
doctrines
of
the
Romish
synagogue
,
we
may
well
make
question
,
whether
of
the
two
religions
deserueth
more
to
be
abhorred
and
hated
.
for
first
the
Turkes
do
speake
well
of
the
law
and
the
Prophets
,
and
handle
books
of
scriptures
with
great
reuerence
.
Antonie
Geoffrey
in
his
2.
booke
of
Turkish
ceremonies
reporteth
,
how
the
Turkes
accompt
the
gospels
among
holy
scriptures
.
inter
sacras
literas
habent
nostra
euangelia
,
saith
he
.
but
the
Papists
speake
euill
of
scriptures
,
and
call
them
sometimes
a
dead
and
killing
letter
,
sometimes
a
matter
of
strife
,
sometime
a
nose
of
waxe
.
they
doe
also
handle
them
very
rudely
,
and
without
respect
.
Lastly
they
will
not
haue
them
to
be
authenticall
in
respect
of
vs
,
without
the
Popes
consignation
and
testimony
.
The
Turkes
neuer
burned
their
Alchoran
,
or
the
writings
of
the
Prophets
and
Apostles
vpon
pretence
of
false
translations
.
but
the
Papists
haue
often
times
burned
holy
scripturs
,
as
appeareth
by
the
ecclesiasticall
histories
of
France
,
England
,
Germany
and
other
places
.
Postell
in
his
history
of
Turkes
sheweth
,
how
they
teach
that
perfection
is
conteined
in
the
gospell
.
and
Gifford
lib.
Caluinoturcis
.
3.
c.
9.
confesseth
,
that
they
beleeue
all
religion
to
be
therein
conteined
.
but
Papists
doe
rather
hope
to
finde
perfection
in
the
rules
of
Monkes
and
Friers
,
then
in
the
gospell
,
and
therefore
accompt
rather
the
state
of
Monks
to
be
a
state
of
perfection
,
then
the
liues
of
Christians
after
the
rule
of
the
Gospell
.
the
Masse-priests
of
Trent
doe
make
traditions
equall
to
scriptures
,
and
commonly
they
deny
scriptures
to
be
a
perfect
rule
of
life
and
doctrine
.
The
doctors
of
Turkish
religion
were
neuer
so
simple
,
as
to
thinke
the
traditions
of
their
church
to
be
equall
to
the
Alchoran
of
Mahomet
.
But
the
Masse-priests
of
Trent
will
haue
traditions
not
written
,
and
holy
scriptures
to
bee
receiued
with
equall
affection
.
Such
as
blaspheme
Christ
,
are
punished
by
the
Turkes
most
seuerely
.
but
Papists
teare
him
in
pieces
with
their
blasphemies
,
and
such
are
thought
to
be
most
cleare
of
heresie
,
which
sweare
most
wickedly
,
and
blasphemously
.
Auerroes
of
all
religions
accompteth
Popery
to
bee
most
absurd
,
for
that
Papists
worship
a
peece
of
a
Masse-cake
for
their
God
,
and
yet
presently
deuoure
him
,
and
swallow
him
downe
into
their
bellies
.
No
Turkes
euer
allowed
the
eating
of
mans
flesh
,
or
beleeued
,
that
it
were
possible
for
a
man
to
swallow
downe
a
whole
and
perfect
man
without
hurt
,
or
diminution
,
or
brusing
of
his
body
.
but
Papists
make
their
followers
eaters
of
mans
flesh
,
and
say
,
that
euery
one
eating
the
sacrament
doth
eate
vp
Christs
body
whole
and
entire
,
and
yet
beleeue
that
they
neither
breake
his
flesh
,
nor
digest
it
.
Euery
Mahometan
,
albeit
he
beleeueth
not
Christ
to
be
God
,
yet
would
be
ashamed
to
say
,
that
doggs
and
hogges
and
other
brute
beasts
may
eate
Christs
body
.
but
the
Papists
,
albeit
according
to
the
Christian
faith
they
professe
Christ
to
be
true
God
,
yet
they
teach
,
that
dogges
and
hogges
doe
eat
his
body
,
as
ofte
as
they
eate
consecrated
hosts
.
The
Turkish
Priests
beleeue
,
that
Christ
was
true
man
,
&
that
his
body
is
visible
and
palpable
.
but
the
Masse-priests
giue
him
a
body
in
the
sacrament
,
that
is
neither
visible
,
nor
palpable
,
nor
in
any
respect
like
to
our
bodies
.
The
Turkes
doe
teach
,
that
after
this
life
some
are
placed
in
paradise
,
some
damned
to
hell
,
as
Postell
writeth
in
his
history
of
Turkes
:
a
third
place
they
know
not
,
nor
doe
they
beleeue
,
that
their
Calipha
or
high
Priest
is
able
to
deliuer
soules
out
of
the
nether
part
of
the
earth
by
his
indulgences
.
but
the
Papists
beleeue
a
third
place
beside
heauen
,
and
the
place
of
the
damned
,
and
suppose
that
the
Pope
is
souereigne
lord
of
purgatory
,
and
can
deliuer
soules
thence
by
his
indulgences
.
Among
the
Turkes
we
doe
not
read
of
anie
,
that
euer
doubted
of
the
immortality
of
the
soule
,
as
Menauinus
de
relig.
Turc
.
testifieth
.
but
among
the
Papists
many
doubt
of
it
.
for
else
why
should
Leo
the
x.
lateran
.
concil
.
sess.
8.
forbid
men
to
dispute
against
the
immortality
of
the
soule
?
some
deny
it
,
as
did
Iohn
the
23.
as
is
testified
in
the
appendix
to
the
councell
of
Constance
,
and
many
other
atheisticall
Papists
,
who
haue
nothing
of
religion
,
but
an
outward
bare
profession
.
Turkes
do
beleeue
,
that
God
hath
a
body
.
yet
doe
they
not
suffer
any
image
or
similitude
of
God
to
be
made
.
but
Papists
albeit
they
professe
God
to
be
a
spirit
,
yet
most
absurdlie
they
doe
make
diuers
corporeall
Images
of
God
.
The
law
of
God
prohibiting
the
making
and
worship
of
grauen
images
and
other
likenesses
,
is
diligently
obserued
of
Turkes
.
Georgeuitz
in
his
booke
de
moribus
Turcarum
saith
,
he
neuer
saw
any
images
in
the
temples
of
Turkes
.
with
him
also
in
effect
concurreth
Zigabenus
in
elencho
Ismaelit
.
and
sheweth
,
that
such
as
worship
images
by
the
Turks
are
called
idolaters
.
but
Papists
fill
al
the
corners
of
their
churches
ful
of
images
,
and
idolatrously
doe
they
worship
them
.
nay
because
they
perceiue
their
practise
to
be
contrariant
to
the
law
of
God
,
therefore
in
their
briefe
catechismes
they
raze
out
the
commandement
against
images
.
Mahomet
neuer
called
himselfe
God
,
but
the
Prophet
of
god
only
.
neither
did
his
followers
euer
giue
him
the
title
or
honor
of
God
.
nay
some
of
them
beleeue
,
that
Cosdroes
was
vanquished
by
the
romans
,
because
he
called
himselfe
God
.
but
Papists
call
the
Pope
God
,
as
we
read
in
Baldus
in
c.
vlt.
cod
.
sent.
rescind
.
and
the
Pope
calleth
himselfe
God
after
a
cunning
sort
c.
satis
.
dist.
96.
The
Turkes
are
not
so
absurd
,
as
to
beleeue
,
that
their
Calipha
,
Mufti
,
or
high
Priest
cannot
erre
,
because
he
succeedeth
Mahomet
,
and
sitteth
in
his
chaire
.
but
the
simple
Papists
most
absurdly
thinke
,
that
their
Pope
,
albeit
he
bee
ignorant
and
foolish
,
yet
cannot
erre
,
as
long
as
he
teacheth
out
of
the
papall
chaire
.
In
all
the
histories
of
Turkes
we
cannot
finde
,
where
any
Ianizars
or
Turkish
Friers
thought
it
lawfull
,
or
attempted
to
blow
vp
the
Turkes
pallace
,
or
parliament
house
.
but
Thomas
Percy
,
Catesby
and
their
consorts
attempted
and
thought
it
lawfull
to
blow
vp
the
parliament
house
,
the
king
and
principall
men
of
England
.
the
Papists
therfore
passe
Turkes
in
barbarous
and
perfidious
cruelty
.
We
do
not
reade
,
that
any
Calipha
of
the
Turkes
did
skin
any
of
his
Priests
.
but
Iohn
the
22.
as
Platina
recordeth
,
did
pull
the
skinne
from
the
Bishop
of
Cahors
.
happy
had
he
beene
,
if
his
body
had
beene
inuisible
and
impalpable
,
as
the
Papists
make
Christs
imaginary
body
in
the
sacrament
.
Mahomet
,
as
Zigabenus
in
Saracenicis
telleth
vs
,
wrote
only
113.
fables
.
but
the
Papists
in
their
legends
,
and
breuiaries
,
and
Caesar
Fabulonius
,
I
would
say
Baronius
,
haue
written
more
then
x.
M.
fables
,
and
commend
to
their
followers
most
fabulous
fooleries
.
Among
the
Turkes
the
Priests
may
not
begge
.
but
the
Iebusites
and
other
mendicant
Friers
count
beggery
a
peece
of
perfection
.
and
much
it
were
to
be
wished
,
that
they
did
only
begge
.
for
oftentimes
they
either
take
by
force
,
or
steale
most
cunningly
.
Septemcastrensis
de
relig.
Turc
.
c.
14.
testifieth
that
the
Turkes
in
their
fasts
abstaine
from
all
meat
and
drinke
.
doth
it
not
then
appeare
,
that
they
fast
better
then
Papists
,
that
drinke
wine
and
eate
all
dainty
fishes
and
banketting
meats
,
vpon
their
fasting
daies
.
The
Turkes
doe
not
beleeue
their
religion
to
be
true
,
or
their
Alcoran
to
bescripture
,
because
their
Calipha
doth
tell
them
;
but
because
they
take
it
,
to
haue
come
from
God
.
but
the
Papists
neither
beleeue
scriptures
,
nor
the
articles
of
faith
,
vnlesse
the
Pope
doth
particularly
tell
them
,
that
the
scriptures
came
from
God
,
and
that
their
Christian
faith
is
Apostolicall
and
most
true
.
The
Turkes
beleeue
not
,
that
any
can
be
iustified
by
extreme
vnction
,
or
eating
red-herrings
and
salt-fish
.
but
the
Papists
both
teach
it
,
and
beleeue
it
,
and
burne
all
that
shall
hold
,
beleeue
or
teach
the
contrary
.
The
Turkes
albeit
seruile
in
their
manner
of
life
,
yet
neither
kisse
the
feete
of
their
Calipha
,
nor
heaue
him
vp
to
be
adored
by
his
followers
are
not
then
the
papists
in
this
point
more
slauish
and
miserable
,
then
the
Mahometans
?
Finally
Mahomet
neuer
taught
his
followers
to
kill
Kings
excommunicated
by
the
chiefe
Priest
of
Turkes
,
or
to
rebell
or
take
armes
against
the
Sultan
or
Emperor
of
Saracens
,
as
oft
as
their
chiefe
priest
should
command
them
.
nor
did
he
teach
his
followers
,
that
the
Calipha
of
Turkes
could
dispense
with
the
law
of
God
,
or
assoile
subiects
from
their
oathes
made
to
princes
.
but
the
Popes
bastardly
children
the
Iebusites
doe
giue
all
this
power
to
their
holy
father
,
and
he
is
nothing
nice
in
taking
it
vpon
him
.
and
so
farre
haue
they
proceeded
in
this
damnable
doctrin
,
that
no
prince
can
stand
assured
of
his
life
,
that
hath
any
of
this
generation
about
him
.
this
doctrine
cost
Henry
the
third
of
France
,
and
the
prince
of
Orenge
their
liues
,
and
put
both
Henry
the
8.
of
England
,
and
his
daughter
Elizabeth
,
and
Henry
the
4.
of
France
to
their
plunges
,
and
brought
them
into
great
danger
.
And
of
late
time
the
King
,
the
Queene
,
their
children
,
the
Nobles
,
and
prelates
of
England
and
the
Commons
assembled
in
parliament
were
deseined
to
the
slaughter
,
and
had
beene
destroied
,
if
God
had
not
discouered
the
trechery
.
Were
Christians
then
so
patient
,
as
to
tolerate
heresie
;
yet
it
argueth
great
stupidity
,
if
they
should
endure
a
religion
more
absurd
,
foolish
,
and
abominable
then
Mahometrie
.
CHAP.
XLVIII
.
That
Christians
are
lesse
oppressed
vnder
the
Turke
,
then
vnder
the
Pope
.
HOw
great
miseries
they
endure
,
that
liue
vnder
the
Turks
gouernment
,
those
can
best
relate
,
that
haue
trauailed
Turkie
,
and
haue
experience
of
their
lawes
and
customes
.
we
doubt
not
but
they
are
many
and
extreme
,
considering
the
rigour
of
the
Turkish
tyranny
.
yet
if
we
will
beleeue
those
,
that
are
as
well
acquainted
with
the
gouernement
of
the
Pope
and
his
vassals
,
as
with
the
gouernement
of
the
Turke
,
we
may
assure
our selues
,
that
it
is
lesse
greeuous
for
Christians
to
liue
vnder
the
Turke
,
then
vnder
the
Pope
,
or
his
vassals
.
and
this
also
may
be
prooued
by
assured
demonstrations
.
For
first
the
Turke
forceth
none
to
imbrace
his
religion
,
nor
punisheth
any
for
professing
other
religions
.
but
the
Pope
and
his
faction
in
France
,
Flanders
and
other
countries
vseth
all
manner
of
enforcement
to
drawe
men
to
Popish
religion
,
and
punisheth
with
all
seuerity
such
,
as
be
contrary
to
him
.
Secondly
Mahomet
commanded
his
disciples
to
be
reconciled
to
Christians
,
if
they
desired
it
,
as
Zigabenus
saith
in
Saracenicis
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
but
the
Papists
admitte
no
leagues
,
or
treatie
,
or
pacification
with
the
true
professors
of
religion
,
but
seeke
their
destruction
,
whensoeuer
they
can
preuaile
against
them
.
Thirdly
Turkes
haue
no
inquisitors
,
nor
rackes
or
torments
for
such
,
as
hold
Christian
religion
,
but
suffer
them
quietly
,
if
they
be
not
tumultuous
and
troublesome
to
the
state
.
but
the
Pope
&
his
complices
search
out
poore
Christians
by
their
inquisitors
,
that
haue
as
good
sent
,
as
bloud
hounds
,
and
suffer
them
not
to
hide
themselues
either
in
woods
,
holes
or
deserts
.
and
such
as
they
finde
they
racke
and
torment
,
and
some
they
poison
,
some
they
famish
,
some
they
burne
,
by
all
meanes
purposing
to
destroy
the
race
of
their
aduersaries
.
Fourthly
Turkes
doe
not
vse
to
massacre
Christians
,
or
to
murder
them
without
sentence
of
Law
,
and
lawfull
proceeding
.
but
the
barbarous
and
bloody
executioners
of
the
Pope
in
France
at
diuers
times
haue
massacred
many
thousands
of
harmelesse
and
disarmed
Christians
,
killing
them
neither
by
lawfull
warre
,
nor
by
any
forme
of
iustice
.
5.
Commonly
the
Turkes
hauing
vanquished
Christians
,
doe
spare
such
as
yeeld
,
and
take
them
captiues
,
and
seldome
is
it
seene
,
that
they
kill
women
and
children
.
but
the
Papists
in
France
massacred
men
,
women
,
and
children
,
&
like
fierce
woolues
haue
sought
the
blood
of
all
manner
of
Christians
opposite
to
them
.
6.
In
the
Turkes
dominions
Christians
are
burdened
with
tribute
,
but
paying
the
same
they
are
quit
.
but
that
is
nothing
to
the
oppressions
of
Christians
vnder
the
Pope
,
and
his
vassals
.
for
there
they
pay
both
to
the
Prince
and
to
the
Pope
.
and
neither
are
they
free
aliue
or
dead
from
payments
to
Masse-priests
.
but
if
any
Christian
differ
from
them
in
matters
of
faith
,
no
tribute
can
acquite
him
so
,
but
his
goods
are
confiscate
,
and
his
person
seased
.
and
this
is
euident
both
by
the
chap.
vergentis
.
de
haereticis
.
and
by
their
common
practise
.
7.
The
Turkes
deale
not
so
perfidiously
with
Christians
,
as
doe
the
Papists
.
they
empoison
not
men
by
trechery
,
nor
commonly
breake
solemne
oathes
and
promises
.
but
the
Popes
and
their
complices
teach
their
followers
to
keepe
no
faith
with
such
Christians
,
as
they
cal
heretikes
.
nay
whether
they
bee
excommunicate
or
no
they
respect
not
,
but
murder
all
that
are
opposite
to
them
,
if
they
can
,
as
appeared
by
their
late
bloody
practise
against
the
King
and
parliament
.
Lastly
the
Papists
doe
prohibite
buriall
to
Christians
,
as
appeareth
by
the
chapter
sicut
.
de
baereticis
.
they
iudge
them
also
being
dead
,
and
digge
them
out
of
their
graues
,
and
burne
their
bodies
.
and
so
they
dealt
with
Wickleffe
,
Bucer
and
Phagius
in
England
,
and
with
Almaricus
and
others
in
other
places
.
but
this
inhumanity
the
Turkes
will
be
ashamed
to
practise
against
their
greatest
enemies
.
What
Christian
then
,
that
is
not
past
all
feeling
,
will
not
abhor
this
inhumanity
,
&
more
then
Turkish
crueltie
of
papists
that
neither
dead
nor
aliue
can
endure
true
Christians
?
CHAP.
XLIX
.
That
the
ambition
,
couetousnesse
,
contention
,
and
practise
of
Popes
is
the
principall
cause
of
the
decay
of
the
Christian
empire
,
and
a
great
occasion
of
the
good
successe
of
the
Turkes
.
AS
the
strength
of
the
Roman
empire
was
the
bulwarke
,
that
kept
off
the
Turke
,
and
other
barbarous
nations
,
from
the
inuasion
of
Christendome
,
and
the
most
potent
meanes
,
to
vnite
Christians
in
the
common
defence
of
Catholike
religion
,
and
to
defend
those
countries
,
that
professed
it
;
so
it
is
apparent
,
that
those
,
that
haue
weakened
the
Emperours
,
and
caused
dinision
among
Christian
princes
,
haue
also
giuen
way
to
the
conquests
of
Turkes
,
and
decaied
the
strength
of
Christians
.
but
no
man
needeth
to
doubt
,
but
that
the
Popes
aboue
al
men
in
the
world
haue
through
their
ambition
,
contention
,
and
tumultuous
practises
both
ruinated
the
Empire
,
and
set
Christians
at
contention
among
themselues
.
For
first
the
spirit
of
God
Apocalyp.
13.
sheweth
,
that
antichrist
figured
by
a
lamberising
out
of
the
earth
and
speaking
like
a
dragon
,
should
succeed
the
Emperour
,
and
after
a
sort
repaire
the
empire
figured
by
the
beast
like
a
leopard
,
that
rose
out
of
the
sea
.
S.
Iohn
saith
,
he
did
all
the
first
beast
could
doe
.
he
also
caused
the
earth
to
worship
the
first
beast
,
whose
deadly
wound
was
healed
.
all
which
is
perfectly
fulfilled
in
the
Pope
.
for
he
possesseth
Rome
,
and
although
he
calleth
himselfe
the
successor
of
Peter
;
yet
taketh
he
vpon
him
to
manage
both
the
swords
.
he
also
healed
the
wound
that
Rome
receiued
by
the
decay
of
the
Empire
,
making
all
Christians
to
worship
the
Roman
See
,
and
calling
his
followers
Roman
catholikes
.
Further
the
Apostle
2.
Thess.
2.
declareth
,
that
one
thing
did
withhold
the
comming
of
Antichrist
,
which
through
the
working
of
the
mystery
of
iniquity
was
then
approching
;
and
that
Ambrose
,
Hierome
,
and
other
fathers
doe
interpret
of
the
Romane
empire
.
so
we
see
still
an
opposition
betwixt
the
Roman
Empire
,
and
the
kingdome
of
Antichrist
,
and
that
the
decay
of
the
one
,
should
be
the
rising
of
the
other
.
Thirdly
we
see
by
practise
,
that
the
Popes
by
all
meanes
haue
gone
about
to
diuide
,
and
to
weaken
the
Roman
Empire
.
for
first
vnder
colour
of
the
contention
about
the
worship
of
Images
they
caused
Rome
and
Italy
to
rebell
against
the
Emperors
of
the
East
,
as
we
may
read
in
the
histories
concerning
Leo
Isauricus
,
&
diuers
that
succeeded
him
.
next
they
brought
the
Gaules
into
Italy
,
and
diminished
the
empire
,
diuiding
as
much
,
as
in
them
lay
,
the
West
from
the
East
,
and
confirming
the
right
of
Charles
the
great
,
and
his
successors
,
but
alwaies
keeping
Rome
,
and
a
good
part
of
Italy
to
themselues
.
Afterward
hauing
preuailed
against
the
Easterne
Emperors
,
they
set
vpon
the
Emperors
of
the
West
,
and
by
setting
the
subiects
against
their
kings
,
and
the
sonnes
against
the
fathers
by
their
anathematismes
and
excommunications
,
they
haue
brought
the
Emperors
to
that
passe
,
that
they
receiue
their
crownes
from
the
Pope
,
and
are
not
able
to
defend
themselues
and
their
subiects
from
the
common
enemy
without
the
aide
of
other
Christian
princes
.
further
,
if
at
any
time
the
Emperors
warred
aganst
the
Saracens
and
Turkes
abroad
;
then
did
the
Popes
by
all
meanes
endeuor
to
take
from
them
and
their
agents
their
townes
and
castles
at
home
.
they
did
also
withdraw
their
supplies
,
and
employ
those
,
that
had
vowed
to
serue
against
the
Saracens
,
to
serue
against
the
Emperor
,
as
Matth.
Paris
in
Henrico
3.
doth
testifie
.
Alexander
the
third
sent
the
soldan
Fridericke
Barbarossaes
portrayt
,
then
seruing
against
the
Saracens
,
persuading
him
to
kill
him
,
if
he
would
settle
his
affaires
.
Gregory
the
9.
inuaded
the
emperors
dominions
in
Italy
,
and
drew
Fridericke
the
2.
out
of
Asia
to
defend
his
owne
possessions
at
home
,
when
he
was
almost
in
possession
of
the
victory
abroade
.
Lastly
it
is
publikely
knowne
,
that
they
haue
set
French
and
Spanish
together
about
the
quarrell
of
the
kingdome
of
Naples
.
Innocent
the
thrid
by
his
excommunication
of
king
Iohn
set
both
his
subiects
,
and
the
French
against
him
,
and
was
the
cause
of
the
losse
of
Normandy
to
the
English
.
Iulian
the
Cardinall
set
the
Germans
against
the
Bohemians
.
Paul
the
third
was
the
principall
motiue
of
the
warres
of
Charles
the
sift
against
the
Germans
.
and
to
shut
vp
this
discourse
in
few
words
,
not
only
Nicholas
Machiauel
in
his
Florentine
history
affirmeth
,
but
also
all
histories
testifie
,
that
the
Popes
of
Rome
haue
beene
the
principall
causes
of
all
the
warres
and
stirres
of
Europe
,
that
haue
beene
for
this
4.
or
5.
hundred
yeres
last
past
.
they
are
the
causes
of
the
massacres
of
France
,
of
the
troubles
of
the
low-countries
,
of
the
late
rebellions
in
England
,
Scotland
,
and
Ireland
,
of
the
contentions
betwixt
French
and
Spanish
in
Italy
,
of
the
persecutions
in
Germany
,
and
Spaine
,
and
other
countries
.
Fourthly
the
Popes
of
Rome
by
deuising
and
confirming
many
orders
of
Monkes
and
friers
,
by
admitting
such
swarmes
of
idle
lozels
into
orders
,
and
mainteining
them
by
chanting
of
Masses
for
soules
,
forcing
them
to
forsweare
mariage
,
haue
not
only
caused
many
vnnatural
murders
,
but
also
hindred
the
propagation
and
increase
of
men
.
they
haue
also
withdrawne
men
from
defence
of
the
common-wealth
,
and
placed
them
in
dennes
of
licentious
idlenesse
,
and
laid
the
charge
of
the
common
defence
vpon
few
.
Fiftly
exempting
both
the
goods
and
the
persons
of
religious
men
and
clerkes
from
common
charges
of
the
common-wealth
,
they
haue
weakened
the
states
of
princes
,
and
laid
all
the
burthen
vpon
the
weakest
part
.
Finally
by
their
idolatries
they
haue
displeased
God
,
and
by
their
periuries
haue
made
good
the
leud
cause
of
the
Turkes
.
Therefore
we
are
not
to
maruell
,
if
the
Christians
haue
not
prospered
in
their
expeditions
into
the
holy
land
.
for
what
successe
could
Christians
looke
for
,
considering
the
notorious
abuses
committed
in
the
army
by
worshipping
idoles
,
blaspheming
Gods
holy
name
,
violating
Christs
institution
of
the
Eucharist
by
celebration
of
prophane
masses
?
Could
Ladislaus
king
of
Poland
,
and
his
army
preuaile
against
the
Turkes
,
hauing
begun
the
warre
contrary
to
articles
of
peace
solemnely
sworne
?
but
let
vs
mainteine
the
religion
of
Christ
,
and
not
of
antichrist
,
and
let
vs
abolish
the
idolatrous
worship
of
images
,
and
the
inuocation
of
saints
,
and
let
vs
abandon
the
damned
Masse
,
and
serue
God
as
he
hath
appointed
,
and
finally
let
vs
not
violate
our
promises
and
oathes
,
nor
abuse
gods
holy
name
;
and
then
,
no
doubt
,
but
we
shall
prosper
in
all
our
enterprises
against
the
Turke
,
or
other
enemies
of
the
Church
.
for
hitherto
not
the
Turks
forces
,
but
the
multitude
of
the
sinnes
,
idolatries
,
blasphemies
and
other
abuses
of
Christians
,
haue
made
them
flie
before
their
enemies
,
and
ouerthrowne
their
armies
.
CHAP.
L.
That
the
moderne
church
of
Rome
is
much
degenerated
from
the
faith
and
manners
of
the
ancient
Romans
.
THe
Church
of
Rome
,
when
Paul
wrote
vnto
it
,
excelled
in
all
pietie
and
vertue
,
and
was
famous
throughout
the
world
.
but
as
al
things
else
,
so
both
faith
and
vertue
through
tract
of
time
fainted
,
and
in
the
end
began
to
faile
in
that
citie
.
of
late
time
we
finde
,
that
neither
that
zeale
in
matters
of
religion
,
nor
that
integritie
and
honesty
of
maners
which
was
in
the
ancient
Romanes
,
doth
continue
in
their
posterity
.
Adrian
the
6.
in
his
instructions
giuen
to
his
legate
,
that
was
sent
into
Germany
,
confesseth
freely
,
that
many
and
grieuous
offences
for
many
yeeres
haue
beene
committed
at
Rome
,
and
from
the
toppe
of
the
Popes
crowne
passed
downe
to
the
inferior
gouernors
of
the
church
,
and
that
no
man
did
his
dutie
,
but
that
all
went
astray
,
and
none
was
voide
of
faults
.
Plurimis
nunc
annis
,
saith
he
,
grauiter
,
multisque
modis
peccatum
est
Romae
,
&
inde
à
Pontificio
culmine
,
malum
hoc
,
atque
lues
ad
inferiores
omnes
ecclesiarum
prafectos
defluxit
.
neminem
enim
esse
,
qui
suum
faciat
munus
,
aberrasse
omnes
,
&
ne
vnum
quidem
ex
omni
numero
vacare
culpa
.
Duarenus
in
praefat.
in
lib.
de
eccles.
minist.
&
benefic
.
confesfeth
,
that
the
manners
of
such
,
as
were
called
church-men
,
were
decaied
,
and
that
the
later
constitutions
of
Popes
were
woorse
,
then
the
first
.
illud
,
saith
he
,
fateri
velinuiti
cogimur
,
mores
hominum
ecclesiae
titulo
insignitorum
ita
paulatim
degenerasse
,
vt
posteriores
constitutiones
Pontificumfere
anterioribus
cedant
.
Guicciardine
lib.
hist.
2.
sheweth
,
how
the
authority
of
Christian
religion
grew
euery
day
lesse
and
lesse
,
by
reason
,
that
in
the
affaires
of
the
church
men
were
altogether
departed
from
ancient
customes
.
Le
cose
della
chiesa
,
saith
he
,
allontanatesi
totalmente
dalli
antichi
costumi
faceuano
ogni
di
minore
l'authoritâ
della
Christiana
religione
.
Machiauel
in
his
Florentine
history
directed
to
Clement
the
7.
confesseth
,
that
by
reason
of
the
mutation
,
that
had
hapned
in
Christian
religion
,
great
scandales
and
discords
had
growne
in
the
world
.
Many
of
the
chiefe
rulers
of
the
church
,
saith
Picus
Mirandula
in
orat
.
ad
Leon.
x.
after
whose
example
others
ought
to
conforme
themselues
,
haue
either
little
or
no
religion
,
no
order
in
their
liuing
,
no
shame
nor
modesty
.
apud
plerosque
religionis
nostra
primores
,
ad
quorum
exemplum
componi
&
formari
plebs
ignara
debuisset
,
aut
nullus
,
aut
certè
exiguus
deicultus
,
nulla
bene
viuendi
ratio
,
atque
institutio
,
nullus
pudor
,
nulla
modestia
.
Platina
in
Gregor.
4.
wisheth
,
that
Lewes
Pius
in
his
time
had
beene
aliue
.
so
much
did
the
church
stand
in
neede
of
his
lawes
.
Res
&
pietatemiampridem
perdidimus
,
saith
Auentinus
lib.
3.
annal.
Boiorum
.
virtuti
nullus
est
honos
.
inuicem
inuidere
,
fraudare
,
fallere
,
longinqua
consuetudo
est
.
that
is
,
we
haue
long
since
lost
our
substance
,
and
pietie
.
there
is
no
honor
giuen
to
vertue
.
we
haue
vsed
to
enuy
one
another
,
and
to
practise
fraud
,
and
deceit
a
long
time
together
.
Primitiui
Theologi
,
saith
Petrus
de
Aliaco
lib.
de
reformat
.
eccles.
ecclesiam
aedificauerunt
,
quam
nunc
quidam
Baritatores
destruxerunt
.
the
Diuines
of
the
Primitiue
Church
,
built
the
church
:
but
now
certaine
later
barators
haue
destroied
it
.
And
that
this
is
true
,
it
may
be
prooued
by
diuers
particulars
.
in
time
past
the
bishops
of
Rome
suffered
for
true
religion
.
now
they
cut
the
throats
of
all
such
as
professe
truth
.
The
ancient
bishops
of
Rome
fed
Christs
flocke
,
and
were
subiect
to
Christian
Emperours
.
now
the
Popes
kill
Christs
lambes
,
and
set
their
feete
vpon
the
neckes
of
emperors
.
In
the
primitiue
church
holy
scriptures
were
read
in
the
church
,
and
taken
only
for
the
word
of
God
.
but
now
in
the
Romish
church
lying
legends
,
and
fables
are
read
in
the
church
,
and
lying
and
vncertaine
traditions
are
made
equall
to
scriptures
.
In
time
past
it
was
accompted
folly
,
to
reade
scriptures
in
tongues
vnknowen
,
and
the
Apostle
sheweth
,
that
it
is
vnprofitable
to
pray
in
a
strange
language
.
but
now
the
Romanists
both
reade
scriptures
,
and
pray
in
languages
not
vnderstood
of
the
multitude
.
and
yet
defend
it
as
well
done
.
In
ancient
time
no
man
euer
beleeued
,
either
that
the
scriptures
were
made
to
vs
authenticall
by
the
Popes
determination
,
or
that
the
Popes
determination
in
matters
of
faith
was
certeine
.
now
all
is
turned
vpside
downe
.
scriptures
are
made
vncerteine
and
obscure
,
and
the
Popes
determination
is
made
most
liquide
and
certeine
.
The
ancient
bishops
of
the
church
preached
diligently
,
liued
vprightly
,
dealt
with
their
people
mercifully
.
now
the
Popish
bishops
preach
not
,
nor
leade
their
liues
according
to
their
profession
,
but
contrariwise
liue
scandalously
,
and
are
the
only
bouchers
to
murder
all
,
that
shall
either
reprehend
the
abuses
of
the
church
,
or
their
corruptions
in
manners
.
and
the
powdermen
and
vndermining
Papists
follow
their
steppes
.
Ancient
Christians
suffered
most
cruell
torments
and
death
,
because
they
would
not
worship
images
.
now
the
Romanists
put
all
to
death
,
that
will
not
worship
images
.
The
ancient
Romans
according
to
S.
Paules
doctrine
beleeued
not
to
be
instified
by
the
workes
of
Gods
lawe
.
the
late
Romanistes
hope
to
bee
iustified
by
the
workes
of
the
Popes
Lawes
.
They
looked
for
no
peace
by
their
owne
satisfaction
,
but
by
the
redemption
wrought
by
Christ
Iesus
.
these
moderne
fellowes
beleeue
,
that
they
can
satisfie
for
their
owne
sinnes
,
and
trust
in
the
redemption
procured
them
by
the
Popes
indulgences
.
The
Romans
,
vnto
whom
S.
Paul
wrote
,
were
obedient
to
Kings
.
these
loose
the
bonds
betweene
kings
,
and
their
subiects
,
and
stirre
vp
traytors
to
blow
vp
their
princes
.
They
diligently
obserued
Christs
institution
in
administring
the
sacraments
,
and
neither
spit
in
the
faces
of
Christians
baptized
,
nor
stole
away
the
cup
from
the
communicants
.
the
moderne
Romish
priests
spit
on
those
,
whom
they
baptize
,
and
refuse
to
administer
the
cup
to
others
then
themselues
.
Finally
they
are
digressed
from
the
ancient
Romans
in
all
those
particulars
both
concerning
faith
and
maners
,
wherein
I
haue
shewed
,
that
they
differ
from
ancient
Catholikes
,
and
haue
deuised
meere
nouelties
,
CHAP.
LI.
That
the
Romish
Church
,
that
now
is
,
was
inuisible
in
old
time
.
MVch
doe
our
aduersaries
boast
of
the
visibility
of
the
Romish
church
,
supposing
,
because
the
scriptures
speake
much
of
the
glory
of
the
kingdome
of
Iesus
Christ
,
that
al
that
honor
belongeth
to
the
church
of
Rome
of
late
times
.
but
while
they
mistake
things
spirituall
for
things
corporall
and
externall
,
and
suppose
things
vntrue
,
all
this
their
boast
and
glory
will
turne
to
their
great
preiudice
and
shame
.
for
first
the
beauty
of
the
church
consisteth
rather
in
inward
vertues
,
then
in
outward
shewes
and
apparell
.
Secondly
,
be
it
,
that
the
church
is
alwaies
seene
and
apparent
to
the
true
members
of
the
church
;
yet
the
moderne
Romish
church
,
and
the
glory
thereof
was
neuer
seene
either
of
the
Apostles
or
ancient
fathers
of
the
Church
,
or
of
ancient
Christians
.
For
what
,
I
pray
you
,
is
the
church
of
Rome
,
but
a
multitude
of
people
professing
the
moderne
saith
of
the
Romish
synagogue
,
&
communicating
with
the
same
in
sacraments
,
and
subiecting
themselues
to
the
Popes
holinesse
?
this
is
confirmed
by
the
testimony
of
Bellarmine
in
his
booke
de
ecclesia
,
and
of
Canisius
in
his
catechisme
c.
de
fide
&
symbolo
,
and
I
hope
will
not
be
denied
by
any
Papist
.
but
such
a
church
shall
neuer
bee
shewed
in
ancient
time
.
and
that
we
shall
proue
by
inuincible
reasons
.
for
first
we
finde
not
,
during
the
time
of
the
Apostles
,
any
such
head
of
the
church
as
the
Pope
,
nor
any
such
sholders
,
as
the
Cardinals
,
nor
any
such
rotten
members
,
as
the
chantery
priests
singing
Masses
for
soules
departed
,
as
Monkes
liuing
in
heards
like
swine
,
as
friers
begging
for
fashion
sake
,
and
yet
abounding
in
all
things
necessary
.
2.
The
Pope
with
his
triple
crowne
,
two
swordes
,
crossed
pantofle
,
and
his
guard
of
Suizars
,
and
purple
Cardinals
following
him
,
began
onely
of
late
time
to
be
visible
.
if
such
a
sight
had
appeared
in
the
time
of
the
ancient
fathers
,
they
would
haue
woondred
at
it
,
as
a
thing
most
monstrous
,
and
vnbeseeming
him
,
that
pretendeth
to
be
the
successor
of
Peter
.
3.
While
S.
Peter
liued
,
no
man
euer
saw
a
church
persecuting
of
Christes
disciples
,
and
deliuering
them
ouer
to
haue
their
throates
cut
by
the
secular
power
.
nor
did
either
the
bishops
of
Rome
,
or
the
ancient
fathers
for
more
then
a
thousand
yeeres
after
Christ
,
imprison
,
torment
,
or
kill
such
Christians
,
as
were
not
of
their
faction
and
opinion
.
4.
The
ancient
church
of
Christ
did
neither
excommunicate
kings
,
nor
assoile
their
subiects
from
their
obedience
,
commanding
them
vpon
paine
of
excommunication
to
rise
vp
in
armes
against
them
,
and
to
depose
them
.
the
Romish
church
therefore
,
which
doth
all
these
things
,
was
not
then
visible
.
neither
can
any
Masse-priest
shew
vs
where
in
old
time
miners
and
powder-men
sought
to
blow
vp
the
principall
men
of
the
state
.
5.
So
long
as
the
primitiue
church
continued
in
the
doctrine
and
steppes
of
the
Apostles
and
ancient
fathers
,
the
same
was
ruled
by
the
holy
Scriptures
,
and
canons
of
councels
,
and
then
the
decretales
of
Gregory
the
9.
Boniface
the
8.
Clement
the
5.
Iohn
the
22.
and
other
later
Popes
were
not
in
the
world
.
who
can
then
say
,
that
the
Roman
church
ordred
by
these
decretales
was
then
visible
?
6.
The
moderno
Romish
church
,
beside
the
two
Sacraments
instituted
by
Christ
,
beleeue
other
5.
Sacraments
,
and
hope
as
well
to
be
saued
by
greasing
,
when
they
lie
a
dying
,
as
by
Baptisme
,
and
the
Lordes
Supper
.
but
such
a
church
was
altogether
inuisible
both
in
the
Apostles
time
,
and
long
after
.
7.
Now
Papistes
beleeue
,
that
Christians
receiuing
the
Sacrament
,
swallow
downe
Christes
body
into
their
stomacke
:
nay
they
teach
that
dogs
,
hogs
,
and
brute
beasts
,
eating
consecrated
hostes
,
doe
also
deuoure
Christs
bodie
.
but
such
a
company
of
Canibals
,
and
blasphemers
against
Christian
religion
were
neuer
taken
for
Christes
church
,
for
more
then
a
thousand
yeares
after
Christ
.
8.
The
Roman
church
commandeth
Christians
to
keepe
the
feast
daies
of
monkes
and
friers
,
and
other
saints
,
to
heare
Masse
,
vpon
ember
daies
in
Lent
,
and
fridaies
to
absteine
from
flesh
,
to
goe
to
auricular
confession
at
the
least
once
a
yeare
,
and
not
to
celebrate
marriage
vpon
certaine
daies
.
but
if
all
the
monkes
and
friers
in
the
world
were
set
to
seeke
such
a
church
,
and
if
the
Masse-priests
of
the
Romish
.
church
were
ioyned
with
them
;
yet
could
they
not
finde
such
a
church
for
a
thousand
yeeres
after
Christ
.
9.
In
the
Romish
missals
the
priest
praieth
,
that
God
would
be
pleased
to
accept
of
the
body
and
blood
of
Christ
,
and
that
for
the
merits
of
the
blessed
virgin
,
of
Cosmas
and
Damianus
and
other
saints
.
but
where
such
a
wicked
and
blasphemous
company
,
as
make
not
onely
saints
,
but
also
the
idolatrous
Masse-priests
mediators
for
the
body
and
blood
of
Christ
,
haue
beene
reputed
the
church
of
Christ
,
and
was
visible
before
these
wicked
missals
were
framed
,
we
find
not
in
any
ancient
record
.
10.
The
Romish
church
worshippeth
the
crosse
and
the
images
of
the
Trinity
with
Latria
,
or
diuine
worship
.
but
such
a
church
for
a
thousand
yeares
was
neuer
visible
in
the
world
.
11.
In
the
missals
,
breuiaries
and
other
rituall
bookes
of
the
Romish
church
we
finde
diuers
praiers
and
confessions
to
Angels
,
to
the
virgin
Mary
,
and
other
saints
,
nay
to
the
crosse
and
the
image
giuen
to
Veronica
.
and
these
praiers
are
both
practised
and
defended
by
the
church
of
Rome
.
but
if
all
the
Popes
lanterne-bearers
,
and
disciples
were
set
to
seeke
for
such
a
church
in
the
time
of
the
ancient
fathers
,
they
should
but
lose
their
labour
,
and
spend
their
wits
in
vaine
.
12.
The
Apostles
canons
,
as
is
said
,
doe
excommunicate
such
,
as
doe
not
communicate
being
present
at
the
celebration
of
the
Eucharist
.
we
may
not
therefore
thinke
,
that
the
Romish
synagogue
was
visible
in
those
times
,
seeing
they
thinke
it
sufficient
for
their
disciples
,
to
be
present
at
the
Masse
,
although
they
receiue
nothing
.
13.
In
the
primitiue
church
no
man
euer
heard
,
that
Christians
gaped
and
gazed
on
the
priest
administring
the
Lords
supper
,
or
that
they
receiued
the
one
kinde
,
and
not
the
other
.
the
Popish
church
therefore
in
those
times
was
inuisible
.
14.
In
those
times
also
neither
was
the
Eucharist
celebrated
,
nor
the
Scriptures
read
in
tongues
not
vnderstood
of
the
multitude
.
nor
did
the
people
pray
in
strange
toongs
,
which
they
vnderstood
not
.
the
missificall
congregation
therfore
of
papists
,
which
pray
,
not
knowing
what
they
say
,
and
being
present
at
the
reading
of
Scriptures
,
and
celebration
of
Sacraments
in
strange
tongues
,
vnderstand
nothing
,
was
not
yet
crept
out
of
Cacus
his
denne
,
nor
apparent
in
the
world
.
15.
The
moderne
Papistes
beleeue
,
that
such
as
in
this
life
satisfie
not
for
their
sinnes
committed
after
Baptisme
,
are
to
satisfie
for
the
same
in
Purgatorie
.
They
beleeue
also
,
that
the
Pope
by
his
indulgences
is
able
to
redeeme
soules
out
of
Purgatory
,
and
to
remit
all
the
temporall
paines
due
for
sinnes
.
but
such
a
church
as
this
,
was
neuer
to
be
seene
for
a
thousand
yeeres
after
Christ
.
To
abridge
this
discourse
,
it
were
an
easie
matter
,
by
diuers
other
points
of
faith
,
and
diuers
other
customes
in
administring
the
Sacraments
,
and
diuers
other
formes
of
gouernment
all
newly
inuented
,
practised
and
maintained
by
the
synagogue
of
Rome
,
to
declare
and
proue
,
that
the
same
is
a
new
model
of
a
church
neuer
seene
,
nor
knowne
to
antiquitie
.
but
by
these
few
particulars
the
same
doth
most
cleerely
appeare
already
.
If
the
Papists
then
seeke
to
bring
vs
backe
to
the
formes
of
the
ancient
church
;
then
must
they
abandon
the
Pope
and
his
adherents
,
embracing
the
moderne
faith
and
doctrine
of
sacraments
lately
broched
by
the
idle
school-men
,
and
confirmed
in
the
late
conuenticle
of
Trent
,
and
adhere
to
the
church
of
England
,
which
as
it
professeth
the
Apostles
doctrine
published
by
ancient
councels
of
the
church
,
so
it
renounceth
all
heresies
and
nouclties
brought
in
by
Papists
and
other
heretikes
.
and
as
it
renounceth
their
false
doctrine
,
so
it
detesteth
their
treacherous
practises
.
CHAP.
LII
.
That
the
marks
of
the
church
,
and
motiues
to
the
moderne
Romish
faith
alledged
by
Papists
,
may
as
well
be
alledged
by
heathen
men
and
Turkes
,
as
by
them
.
AL
this
notwithstanding
,
the
Papists
challenge
to
themselues
the
name
,
title
,
and
authority
of
the
church
,
and
bring
foorth
a
whole
squadron
of
motiues
to
draw
simple
soules
to
like
of
their
sect
,
and
to
intangle
them
with
their
errors
.
Bellarmine
de
notis
eccles.
c.
3.
saith
,
that
the
proper
markes
of
the
church
are
these
:
the
name
of
Catholikes
,
antiquitie
,
continuance
,
vniuersality
,
succession
of
Bishops
,
consent
in
doctrine
,
miracles
,
prophecies
,
temporall
felicity
,
and
such
like
.
others
bring
vnity
,
vniuersality
,
holinesse
of
life
,
and
such
like
.
Bristow
in
his
Motiues
standeth
vpon
the
names
of
Catholiks
and
Heretikes
,
miracles
,
visions
,
scriptures
,
traditions
,
fathers
,
martyrs
,
going
out
,
rising
afterward
,
succession
,
immutability
,
vnitie
,
iudges
infallible
,
obedient
subiects
,
visibility
,
and
other
markes
of
like
nature
.
But
as
well
may
the
Turkes
and
idolatrous
heathen
nations
alledge
these
markes
and
motiues
,
as
the
Papists
:
and
some
of
them
doe
better
agree
to
Turkes
,
and
idolatrous
Paynims
,
then
to
idolatrous
and
hereticall
Papists
.
For
as
Papists
call
themselues
Catholikes
,
and
giue
the
name
of
heretikes
to
others
;
so
doe
the
Turkes
cal
themselues
Musulman
,
or
true
beleeuers
,
and
heathen
idolaters
called
themselues
Pious
worshippers
of
the
gods
.
and
in
regard
of
themselues
both
Turkes
and
Paynims
take
Christians
to
be
impious
persons
,
and
heretikes
.
the
Turkes
call
Papists
idolaters
,
and
the
heathen
in
time
past
called
Christians
Atheists
.
As
for
antiquitie
,
it
agreeth
farre
better
to
Paynims
and
Turkes
,
then
to
Papists
.
for
heathen
idolatry
was
long
before
the
doctrine
of
Popery
,
and
the
Alcoran
is
more
ancient
then
the
Popes
decretales
,
that
being
published
by
Mahomet
within
630.
yeares
after
Christ
,
these
being
commended
,
and
confirmed
by
Gregory
the
9.
who
entred
an
.
D.
1227.
3.
Idolatry
,
as
it
beganne
soone
after
the
flood
,
so
it
hath
euer
since
continued
.
the
blasphemous
religion
of
Turkes
har●
continued
euer
since
the
time
of
Mahomet
.
but
Popery
neuer
receiued
a
perfect
forme
,
before
the
conuenticle
of
Trent
,
and
in
most
places
now
is
decaied
.
4.
The
heathen
idolaters
alledge
for
themselues
amplitude
and
vniuersality
,
as
well
as
the
Papists
:
and
so
may
the
Turkes
also
.
for
in
time
past
all
nations
worshipped
idoles
,
saue
the
Iewes
:
and
in
our
times
farre
more
nations
are
deluded
by
Mahomet
and
his
priests
,
then
by
the
Pope
and
his
Masse-priests
,
the
Popes
doctrine
being
confined
within
a
few
nations
of
Europe
,
Mahometisme
poslessing
the
greatest
part
of
Asia
,
and
Afrike
,
and
no
small
parts
of
Europe
.
5.
The
Turkes
euer
since
Mahomet
haue
had
a
succession
of
Caliphaes
and
priests
,
and
among
the
heathen
there
neuer
wanted
a
discent
of
sacrificing
idolaters
.
but
the
Papists
cannot
deriue
their
succession
from
the
Apostles
eitheir
in
doctrine
or
discent
of
Popes
.
for
neither
is
their
doctrine
apostolicall
,
nor
are
the
Popes
the
Apostles
successors
.
beside
that
,
they
are
vncerteine
,
both
who
were
true
Popes
,
and
which
succeded
after
Peter
,
and
diuers
bishops
and
Popes
of
Rome
.
6.
The
Paynims
with
one
consent
in
time
past
worshipped
idoles
,
neither
did
any
one
among
them
call
the
matter
in
question
.
the
Turks
are
so
resolute
in
religion
,
that
they
will
haue
no
disputing
against
any
point
of
their
doctrine
.
but
Popish
schoolemen
call
all
points
of
their
religion
in
question
.
neither
doe
they
so
well
agree
in
any
article
,
but
there
be
some
,
that
hold
singular
opinions
.
the
Scotists
differ
from
the
Thomistes
,
and
diuers
opinions
are
holden
by
the
canonists
contrary
to
the
schoolemen
.
of
late
in
England
the
Iebusites
and
secular
priests
did
contend
about
diuers
questions
,
and
now
the
difference
is
rather
stopped
,
then
ended
.
7.
In
the
Alchoran
the
Turkes
pretend
,
that
Mahomet
did
diuers
miracles
.
we
reade
also
,
that
the
gentiles
tell
of
diuers
woonders
done
by
their
gods
,
and
their
sooth-saiers
and
Priests
.
Nauius
,
as
Liuy
telleth
vs
,
cut
a
whetstone
in
sunder
with
a
razor
.
the
papists
therefore
haue
no
reason
to
stand
so
much
vpon
miracles
.
8.
Mahomet
also
is
said
to
haue
foretold
things
to
come
,
and
the
gentiles
alledge
innumerable
oracles
of
their
gods
concerning
future
matters
,
which
as
they
say
were
verified
by
the
euents
.
if
you
compare
the
prophecies
of
the
legendary
saints
,
there
is
no
reason
why
they
should
be
preferred
before
the
other
.
9.
In
temporall
matters
both
Turks
and
heathen
emperors
haue
had
farre
better
successe
then
the
Papists
.
the
Roman
Emperors
being
pagans
ruled
the
world
,
and
now
the
Empire
of
Turkes
is
more
large
,
then
that
of
the
Pope
;
nay
of
late
time
the
Popes
haue
made
few
attempts
against
the
Turks
,
that
haue
prospered
.
if
then
we
iudge
of
matters
according
to
outward
successe
;
then
are
the
Papists
vtterly
ouerthrowne
.
9.
The
Turkes
and
Paynims
haue
beene
better
vnited
among
themselues
,
then
the
Popes
of
Rome
and
their
adherents
.
In
the
Romish
church
we
reade
of
27.
or
more
schismes
.
but
neither
haue
the
idolatrous
priests
,
nor
the
Caliphaes
and
priests
of
the
Turkes
beene
so
diuided
.
10.
Neither
if
we
looke
among
the
Emperors
of
Rome
,
or
the
Turkish
priests
,
shall
we
find
more
periured
,
luxurious
and
abominable
persons
,
then
Iohn
the
12.
Landus
,
Sergius
the
third
,
Gregory
the
7.
Sixtus
the
fourth
,
Alexander
the
sixt
,
Paul
the
second
and
third
,
and
the
bougerly
Monkes
and
Masse-priests
.
holinesse
therefore
can
no
more
bee
a
marke
of
the
Romish
church
,
then
of
the
Turkes
and
Paynims
,
and
their
congregations
.
nay
among
the
Turkes
and
Paynims
we
neuer
reade
any
such
bloody
execution
,
as
was
intended
by
the
popish
faction
in
England
against
the
king
,
and
his
house
,
and
the
whole
state
.
11.
The
Paynims
and
Turkes
being
iudges
,
the
Papists
will
be
taken
for
heretikes
,
as
well
as
others
are
condemned
for
heretikes
by
the
Papists
.
12.
It
is
before
shewed
,
that
Turkes
doe
as
well
esteeme
of
scriptures
as
Papists
,
and
no
lesse
doe
value
their
traditions
,
then
they
.
The
heathen
also
with
great
solemnity
looked
into
their
oracles
,
and
bookes
of
Sibylles
,
and
had
them
in
more
reuerence
,
then
the
Papists
haue
their
legendes
and
decretales
.
13.
The
Turkes
no
lesse
esteeme
their
Saints
and
martyrs
,
then
the
Papists
esteeme
such
as
died
in
the
Popes
quarrell
.
heathen
men
also
stoode
alwaies
much
vpon
their
forefathers
,
and
had
more
reason
to
bragge
of
old
customs
,
then
the
Papists
,
whose
fashions
for
the
most
part
haue
but
a
late
beginning
.
14.
The
Papists
,
we
know
,
are
a
sect
going
out
of
Christs
church
,
and
rising
long
after
Christs
time
,
hauing
not
perfited
the
confused
Babell
vntill
the
times
of
the
conuenticle
of
Trent
.
but
the
heathen
idolaters
do
fetch
their
pedegree
from
men
,
that
liued
before
Moyses
his
law
,
and
the
Turkes
pretend
great
antiquity
,
and
auerre
,
that
the
idolatrous
papists
are
gone
out
of
the
church
of
God
,
and
not
they
.
15.
The
mutabilitie
of
Popery
is
easily
proued
by
their
change
of
Lawes
,
alteration
of
gouemement
,
variety
of
old
and
new
missals
,
breuiaries
and
other
rituall
bookes
,
by
the
difference
betwixt
the
doctrine
of
schoole-men
,
and
canonists
,
and
faith
of
the
fathers
,
by
their
mutable
rites
,
Saints
,
Saints
daies
,
and
calendars
.
but
the
heathen
alledge
,
that
they
and
their
ancesters
haue
alwaies
persisted
in
the
worship
of
their
gods
.
and
the
Turkes
doe
firmely
obserue
their
Alchoran
without
addition
or
detraction
.
16.
Where
the
Papists
talke
of
their
infallible
iudges
,
the
heathen
idolaters
and
Turkes
haue
cause
to
laugh
at
them
.
for
who
is
so
deuoid
of
sense
,
to
suppose
,
that
a
Pope
,
that
is
ignorant
of
matters
of
faith
,
learning
,
and
vertue
,
is
a
iudge
of
the
mysteries
of
Christian
religion
,
and
of
matters
of
learning
?
doe
blind
men
iudge
of
colours
,
or
dease
men
of
sounds
?
the
Turkes
assure
themselues
,
that
Mahomet
is
a
farre
better
iudge
,
then
the
Pope
,
and
the
old
Romans
doubted
not
,
but
that
their
Augures
,
and
Priests
knew
more
in
religion
,
then
the
later
Popes
.
Finally
while
the
Papists
leaue
the
doctrine
of
faith
consonant
to
holy
scriptures
,
and
the
administration
of
sacraments
and
worship
of
God
according
to
Christs
institution
,
and
other
proper
markes
of
the
church
,
standing
wholy
vpon
the
lustre
of
the
world
,
and
outward
markes
and
signes
of
their
Satanicall
Synagogue
;
they
alledge
nothing
,
which
the
very
heathen
idolaters
and
Turkes
,
cannot
bring
with
better
reason
,
then
they
.
CHAP.
LIII
.
That
true
Papists
cannot
be
true
,
nor
loyall
subiects
.
AMong
other
markes
of
the
Romish
church
and
motiues
to
Popery
Bristow
alledgeth
this
for
one
,
that
it
maketh
obedient
subiects
.
but
if
we
looke
either
into
the
practises
,
or
lawes
of
the
Romish
church
,
we
shall
rather
finde
this
allegation
to
be
a
marke
of
the
whorish
impudence
of
that
strumpet
,
that
hath
abused
the
world
with
her
false
doctrines
and
abominations
,
then
obedience
of
subiects
to
be
a
marke
of
the
Romish
church
.
For
first
,
who
I
pray
you
were
they
,
that
diuided
Italy
from
the
easterne
Empire
,
and
caused
the
Italians
to
withdraw
their
obedience
,
and
to
sease
on
the
Emperors
reuenues
?
were
they
not
the
Popes
of
Rome
,
and
their
complices
,
who
vpon
pretence
of
the
Emperors
dislike
of
the
worship
of
images
,
caused
the
Emperors
subiects
to
rebell
,
and
began
to
aduance
the
authoritie
,
credite
and
state
of
the
Pope
?
Againe
,
who
called
in
the
French
against
the
Greeks
and
Lombards
,
but
the
Popes
of
Rome
?
Thirdly
,
who
caused
the
sonnes
of
Henry
the
4.
and
Fredericke
the
2.
and
of
Lewis
the
piteous
,
to
rebell
against
their
parents
,
but
the
Pope
and
Popish
prelates
?
Fourthly
,
who
stirred
vp
the
subiects
of
Henry
the
4.
and
5.
of
Fredericke
the
1.
and
2.
of
Lewis
of
Bauier
,
of
Philip
,
Otho
,
and
other
Emperors
,
to
take
armes
against
their
soueraigne
Lords
,
but
the
Popes
of
Rome
and
their
agents
?
Finally
who
oppugned
king
Iohn
of
England
,
and
fought
against
the
Emperors
formerly
named
?
were
they
not
all
Papists
,
and
the
Popes
vassals
,
and
the
former
Emperors
and
kings
subiects
?
it
cannot
be
denied
.
For
by
the
Popes
excommunications
,
they
were
deterred
from
their
obedience
and
dutie
;
and
honoring
antichrist
for
Christes
vicar
,
at
his
commandement
they
oppugned
their
lawfull
princes
.
To
come
neerer
to
our selues
and
our
times
,
we
finde
that
the
rebels
of
Yorkeshire
and
Lincolneshire
in
king
Henry
the
8.
his
daies
,
were
papistes
.
for
their
ensignes
were
chalices
and
masse-cakes
,
and
the
fiue
woundes
,
and
their
principall
stirrers
were
monkes
and
masse-priests
,
and
their
leaders
men
superstitiously
affected
.
likewise
the
rebels
in
Deuonshire
and
Cornewall
in
king
Edwards
daies
,
were
men
wholly
addicted
to
Popery
.
they
would
haue
their
Masses
and
their
dirges
,
their
crosses
and
their
banners
,
their
greasings
and
their
Popish
trinkets
and
ceremonies
;
or
else
they
would
haue
their
heads
broken
.
Against
Queene
Elizabeth
our
late
dread
soueraigne
,
vpon
the
roring
of
the
Popes
bull
,
the
Northren
rebels
anno
1569.
fell
into
armes
.
both
leaders
and
followers
were
the
Popes
deare
children
.
this
was
also
the
motiue
of
all
the
troubles
and
insurrections
in
Ireland
.
His
Maiestie
also
,
that
now
raigneth
,
hath
not
found
any
so
troublesome
,
disloyall
and
trecherous
,
as
his
subiects
popishly
affected
.
the
Erle
of
Goury
had
brought
too
much
popish
leuaine
out
of
Italy
to
be
a
good
subiect
.
Watson
and
Clarke
,
that
conspired
the
destruction
of
the
king
and
state
,
were
Masse-priests
.
Brooke
,
Marcham
,
and
Copley
their
adherents
were
Masse-louers
.
Faux
and
the
late
powdermen
were
zealous
Papists
.
Henry
the
3.
of
France
,
was
oppugned
by
no
other
then
the
popish
leaguers
.
the
duke
of
Guise
and
his
house
were
therein
principall
agents
,
and
all
the
rest
were
affected
and
deuoted
to
the
Popes
seruice
.
the
Dominican
friar
,
that
most
shamefully
murdred
his
liege
souereigne
Lord
,
was
the
Popes
vassall
,
and
set
on
by
the
Iebusites
.
the
same
faction
stood
in
armes
against
king
Henry
the
4.
now
reigning
,
and
not
being
able
to
resist
by
force
,
by
treason
sought
to
destroy
him
.
Iohn
Chastel
a
scholler
of
the
Iebusites
,
and
Ghineard
a
Iebusite
were
therefore
executed
.
so
also
was
Peter
Barriere
,
that
incited
by
Iebusites
and
Masse-priestes
came
with
a
ful
resolution
to
take
away
his
Soueraignes
life
.
Parsons
,
Campian
,
and
other
Masse-priests
and
Iebusites
,
were
sent
into
England
by
the
Pope
for
no
other
cause
,
then
to
make
a
side
for
the
execution
of
the
Popes
bull
,
as
appeareth
by
the
Popes
faculty
granted
to
Campian
and
Parsons
.
Neither
were
Parry
,
Sauage
,
Ocollen
,
Yorke
,
Lopez
,
Squire
and
others
,
that
haue
beene
executed
for
attempting
either
by
the
sword
,
or
by
poison
to
take
away
the
late
Queenes
life
,
set
on
by
others
,
then
the
Pope
and
his
bloody
faction
.
God
grant
that
his
roiall
Maiesty
may
escape
their
trecherous
plots
,
whose
heads
,
no
doubt
,
are
as
busie
plotting
against
him
,
as
they
euer
were
against
his
predecessor
.
and
that
he
neede
not
to
doubt
of
it
,
they
declared
the
same
euidently
in
the
treacherous
plot
of
Brooke
,
Watson
,
Clerke
executed
for
the
same
at
Winchester
.
but
most
cleerely
was
the
same
resolued
by
the
practise
of
Catesby
,
Percy
and
Fauxe
,
and
their
intended
rebellion
and
fiery
treason
.
It
may
be
the
Pope
and
his
faction
will
deny
,
that
they
are
the
authors
of
these
stirres
,
rebellions
and
treasons
.
but
the
Popes
bulles
,
their
owne
hand-writings
,
their
confessions
,
their
euident
acts
of
treason
,
the
deposition
of
witnesses
,
and
the
defences
made
by
diuers
Papists
,
who
mainteine
these
rebellions
and
treasons
,
shall
alwaies
plainly
conuince
them
.
Sanders
in
his
booke
de
visibili
Monarchia
doth
mainteine
the
rebellion
in
the
North
against
Queene
Elizabeth
,
and
both
he
and
Bristow
and
others
doe
number
those
rebels
among
Popish
martyres
.
Thomas
Becket
,
that
stirred
vp
forraine
enemies
against
his
prince
and
country
,
and
stood
against
his
Prince
,
is
worshipped
by
the
popish
faction
for
a
great
saint
.
Iames
Clement
that
killed
Henry
the
third
of
France
was
highly
praised
by
Sixtus
Quintus
in
his
consistory
.
and
al
the
seditious
masse-priests
,
that
came
into
England
to
stirre
rebellion
are
by
little
and
litle
put
into
the
catalogue
of
Martyrs
,
as
dying
for
Popish
religion
,
or
rather
for
practising
treason
.
Neither
doe
these
acts
of
rebellion
and
treason
proceed
from
sodeine
motions
,
but
rather
from
the
lawes
&
rules
of
Popery
.
for
first
they
hold
,
that
the
Pope
is
aboue
the
King
,
and
hath
power
to
depose
him
and
to
giue
away
his
kingdome
.
if
then
the
Pope
doe
depose
the
king
,
and
giue
away
his
Kingdome
,
all
his
Popish
subiects
must
forsake
him
.
Secondly
they
teach
that
if
the
Pope
doe
commande
the
subiects
to
take
armes
against
the
King
,
that
they
are
bound
to
rebell
against
him
,
and
to
lay
hands
vpon
him
,
if
they
can
,
vpon
paine
of
damnation
;
and
this
is
meritorious
in
the
opinion
of
the
Pope
.
if
then
rebels
be
good
subiects
,
then
these
fellowes
may
be
reputed
good
subiects
.
Thirdly
Cardinall
Como
in
his
letters
written
to
Parry
in
the
Popes
name
sheweth
,
that
it
is
meritorious
to
kill
a
king
excommunicat
;
and
so
was
both
he
and
Iames
Clement
perswaded
by
the
Iebusites
and
Masse-priests
.
and
may
a
man
,
trow
you
,
beleeue
them
to
be
good
subiects
,
that
thinke
it
lawfull
to
kill
their
leege-Lords
vpon
the
Popes
warrant
?
Lastly
they
hold
,
that
euery
king
,
that
is
by
the
Pope
excommunicat
and
declared
a
tyrant
,
ipso
facto
is
deposed
,
and
may
be
slaine
by
any
man
.
for
so
Emanuell
Sa
the
Iebusite
doth
determine
in
his
aphorismes
.
some
say
further
,
that
an
hereticall
king
ipso
facto
loseth
his
kingdome
,
and
those
,
that
are
not
so
forward
,
affirme
notwithstanding
,
that
the
Pope
may
assoile
subiects
from
their
obedience
,
and
dispense
with
oathes
.
but
all
such
deserue
the
title
of
rebels
and
traitors
,
and
those
kings
stand
in
great
danger
,
that
trust
such
trustlesse
and
pretended
subiects
.
But
it
may
be
said
,
that
all
Papists
in
England
are
not
of
this
opinion
.
I
grant
it
may
be
so
de
facto
.
but
if
they
be
true
Papists
,
and
truly
deuoted
to
their
holy
father
;
then
must
they
obey
the
Popes
bulles
and
acknowledge
his
doctrine
.
and
this
the
Masse-priests
and
Iebusites
,
that
lurke
in
diuers
places
of
England
attending
their
pray
,
both
know
and
practise
.
for
,
as
traitors
,
they
teach
conditionall
obedience
vntill
the
Popes
further
pleasure
be
knowen
,
they
interteine
intelligence
with
forraine
enemies
,
they
receiue
their
authority
from
the
Pope
,
they
depend
vpon
him
and
not
vpon
the
king
,
they
are
gouerned
by
the
Popes
lawes
,
and
not
by
the
kings
lawes
.
Finally
the
5.
of
Nouember
last
the
Iebusites
,
Masse-priests
,
and
their
adherents
of
the
popish
faction
in
England
,
determined
to
destroy
the
King
and
state
,
and
to
make
a
generall
insurrection
and
massacre
throughout
the
whole
kingdome
;
and
had
done
their
vttermost
,
if
God
had
not
preuented
their
malicious
dessines
and
purposes
.
They
may
also
alledge
in
excuse
of
papists
,
that
to
kings
,
that
be
of
their
owne
religion
,
they
are
most
obedient
,
and
deuoutly
affected
.
but
first
this
obedience
and
deuotion
is
conditionall
and
temporary
,
that
is
,
if
,
and
so
long
,
as
the
Pope
commandeth
not
the
contrary
.
For
if
the
Pope
excommunicate
the
King
of
Spaine
,
called
by
them
the
Catholike
King
,
hee
is
in
no
better
termes
then
others
.
The
Emperors
that
were
excommunicat
by
the
Pope
within
these
3.
or
4.
hundred
yeares
were
of
the
Popes
religion
.
yet
did
it
not
auaile
them
.
Henry
the
third
of
France
was
superstitiously
addicted
to
Popery
;
yet
was
he
murdred
by
a
Dominican
Frier
.
and
Henry
the
fourth
being
reconciled
to
the
Pope
and
scornefully
whipped
in
the
person
of
his
ambassador
,
scaped
not
the
blow
of
Iohn
Chastel
.
Secondly
,
kings
professing
Popish
religion
are
not
obeied
in
ecclesiasticall
matters
.
For
as
Bellarmine
teacheth
,
they
are
no
gouernours
of
the
Church
.
others
say
they
haue
no
power
to
make
lawes
concerning
ecclesiasticall
causes
.
so
it
appeareth
they
lose
halfe
their
authority
.
Thirdly
,
Bellarmine
and
others
exempt
the
persons
of
the
Clergie
from
the
iurisdiction
of
temporall
Lords
.
doth
it
not
then
appeare
,
that
popish
kings
are
Commanders
but
of
one
halfe
of
their
subiects
?
Lastlie
,
they
doe
exempt
the
goods
of
the
clergie
from
the
disposition
of
the
Prince
.
so
we
may
see
,
that
the
King
loseth
halfe
his
reuenues
,
where
popish
religion
beareth
swaie
.
To
conclude
therefore
it
is
apparent
by
the
premisses
,
that
all
true
Papists
professing
and
practising
the
Popes
doctrine
,
are
vtter
enemies
,
and
in
hart
euill
affected
to
Kings
professing
a
contrary
religion
,
and
depend
on
strange
and
forreine
Princes
,
rather
then
vpon
their
owne
Kings
.
well
they
may
temporize
hauing
dispensations
for
it
:
but
if
opportunity
bee
offred
to
the
Pope
and
his
faction
,
to
shew
their
malice
;
we
may
assure
our selues
,
we
shall
finde
them
like
our
English
powder-men
,
that
is
traitors
and
enemies
of
the
prince
and
state
.
and
Kings
professing
Popery
are
but
the
Popes
vassals
,
and
vnderlings
,
and
during
the
Popes
good
will
and
pleasure
.
further
they
haue
but
halfe
their
kingly
authority
,
and
rule
but
halfe
their
subiects
,
and
lose
halfe
their
reuenues
.
which
whosoeuer
either
teacheth
or
alloweth
,
he
may
say
and
sweare
obedience
in
temporall
matters
,
as
long
as
he
list
:
but
wise
men
will
neuer
hold
him
for
other
,
then
a
temporary
,
and
vndutifull
subiect
.
CHAP.
LIIII
.
That
such
Papists
,
as
positiuely
hold
all
the
hereticall
and
false
doctrines
of
the
moderne
church
of
Rome
,
cannot
possiblie
be
saued
.
THere
are
many
false
prophets
gone
out
into
the
world
,
saith
S.
Iohn
1.
epist.
4.
speaking
of
his
times
.
and
Reuelat.
9.
he
telleth
vs
,
that
in
the
later
times
of
the
church
,
a
starre
shall
fall
from
heauen
,
and
that
he
,
that
is
signified
by
that
starre
,
shal
open
the
bottomlesse
pit
,
out
of
the
smoke
wherof
shall
come
locustes
,
that
haue
haire
like
women
,
teeth
like
lions
,
habergeons
of
iron
,
and
tailes
like
scorpions
.
we
may
not
therefore
thinke
,
but
that
now
also
false
prophets
are
stirring
abroad
,
and
that
swarmes
of
locustes
are
flying
in
euery
kingdome
,
seeking
by
glozing
pretence
to
deceiue
the
simple
,
by
viperous
calumniations
to
bite
true
teachers
,
with
armes
to
oppugne
princes
,
and
with
the
poison
and
reliques
of
their
herolies
to
sting
and
hurt
all
that
shall
professe
the
trueth
.
The
Iebusites
and
their
consorts
the
friers
and
Masse-priests
pretend
the
sauing
of
mens
soules
,
but
they
are
false
teachers
,
and
the
very
locustes
mentioned
by
S.
Iohn
,
and
sent
foorth
by
the
Pope
designed
by
the
starre
Apocalyps
.
9.
let
all
Papists
therefore
beware
,
how
they
listen
to
their
heriticall
and
damnable
doctrine
,
which
who
so
beleeueth
and
followeth
positiuely
,
cannot
be
saued
.
The
word
of
God
is
true
.
If
any
man
,
saith
Iohn
Ren.
14.
worship
the
beast
and
his
image
,
and
receiue
his
marke
in
his
forehead
,
or
in
his
hand
,
the
same
shall
drinke
of
the
wine
of
the
wrath
of
God
:
afterward
he
saith
,
hee
shall
be
tormented
in
fire
and
brimstome
before
the
holy
Angels
and
before
the
Lambe
.
but
whosoeuer
is
reconciled
to
the
Pope
,
and
submitteth
himselfe
to
the
lawes
and
kingdome
of
antichrist
,
doth
worship
the
beast
and
his
image
.
whosoeuer
openly
professeth
Popery
,
receiueth
the
Popes
marke
in
his
forehead
.
whosoeuer
yeeldeth
to
the
practise
of
Romish
religion
,
receiueth
his
marke
in
his
hand
.
let
Papistes
therefore
stand
vpon
their
guard
,
and
looke
well
to
their
consciences
.
for
albeit
Sanders
and
Bellarmine
with
all
their
skill
haue
endeuoured
to
prooue
,
that
the
Pope
is
not
antichrist
,
yet
all
Bellarmines
wrangling
discourse
is
refuted
in
my
fift
booke
,
de
Pontif.
Rom.
and
Sanders
his
demonstrations
stande
also
dissolued
by
M.
Whitakers
of
pious
memory
.
beside
that
,
neither
they
nor
any
of
their
consorts
can
assigne
any
other
state
,
vnto
whom
these
prophesies
may
so
well
agree
,
as
to
the
Pope
,
and
his
kingdome
.
if
then
our
reasons
cannot
resolue
them
,
yet
the
perplexitie
of
our
aduersities
in
this
controuersie
may
helpe
to
informe
them
and
perswade
them
,
that
the
beast
there
spoken
of
,
is
the
Pope
,
and
that
his
image
is
the
Romish
gouernment
,
whereby
the
old
empire
of
Rome
is
in
a
certaine
sort
represented
and
restored
.
Furthermore
Apocalyps
.
22.
we
finde
,
that
dogges
,
enchanters
,
whoremongers
,
murtherers
,
idolaters
,
and
whosoeuer
loueth
or
maketh
lies
,
shal
be
excluded
out
of
the
kingdome
of
heauen
.
but
like
to
dogges
the
Pope
and
his
adherents
refuse
Gods
word
preached
vnto
them
,
and
teare
them
in
pieces
,
that
seeke
to
feed
them
with
the
bread
of
life
.
diuers
of
the
Popes
haue
beene
great
Magicians
,
Necromancers
,
and
Enchanters
,
as
Benet
the
9.
Gregory
the
6.
and
7.
Syluester
the
2.
Paul
the
3.
and
many
of
their
followers
follow
also
but
too
much
this
damnable
practise
.
the
Masse-priests
like
cunning
enchanters
,
suppose
that
bread
and
wine
is
turned
into
flesh
and
blood
in
their
magicall
Masses
,
they
permit
publike
stewes
,
keepe
concubines
,
and
to
monkes
,
friers
,
and
masse-priests
forbid
lawfull
marriage
.
they
haue
murdred
and
massacred
millions
of
Christians
,
to
erect
and
vphold
their
antichristian
kingdome
.
the
5.
of
Nouember
last
,
they
attempted
a
treason
neuer
before
heard
of
,
minding
to
murder
the
King
,
his
Lords
,
and
the
Commons
assembled
in
parliament
,
and
to
massacre
all
opposite
to
them
throughout
the
realme
.
they
erect
idols
in
churches
,
and
euerie
corner
of
their
streetes
,
and
in
high
waies
,
giuing
latriam
and
diuine
honour
to
the
crosse
,
and
to
the
images
of
the
Trinitie
,
and
calling
the
Sacrament
their
Lord
and
God
,
and
making
vowes
,
praiers
,
confessions
to
saints
,
and
burning
incense
to
images
,
and
saying
Masse
in
the
honour
of
saints
and
angels
.
finally
they
doe
not
onely
forge
standers
against
M.
Luther
,
Zuinglius
,
Caluin
,
and
other
true
teachers
,
but
also
against
vs
all
,
as
if
we
taught
,
that
God
is
the
author
of
sinne
,
and
that
Christ
despaired
,
that
there
is
no
hell
but
horror
of
conscience
,
and
such
like
abhominable
doctrines
,
which
we
expresly
detest
.
they
giue
out
also
,
that
we
condemne
good
works
,
and
teach
rebellion
,
and
their
hearers
delight
to
heare
these
lies
.
S.
Paul
hauing
rehearsed
diuers
works
of
the
flesh
,
Gal.
5.
and
namely
,
adultery
,
fornication
,
vncleannesse
,
wantonnesse
,
idolatrie
,
witchcraft
,
and
diuers
others
of
that
nature
,
and
among
the
rest
,
heresie
,
seditions
,
he
concludeth
,
that
those
that
doe
such
things
shall
not
inherite
the
kingdome
of
God
.
but
neuer
was
any
sect
more
subject
to
these
workes
of
the
flesh
,
then
the
Papists
.
their
idolatries
,
heresies
,
rebellions
,
murders
,
and
witchcraft
,
I
haue
before
noted
.
adultery
and
fornication
they
account
to
be
small
sinnes
,
c.
at
si
clerici
.
de
indicijs
.
their
vnnaturall
lustes
are
testified
in
diuers
records
and
bookes
.
their
clergie
cannot
choose
but
be
vncleane
,
when
they
refuse
marriage
,
and
forsweare
it
.
their
massacres
and
murders
,
and
rebellions
are
recorded
in
many
histories
.
and
the
memory
thereof
will
now
be
recorded
in
actes
of
parliament
.
that
they
allow
publike
stewes
,
themselues
deny
not
.
and
doe
they
thinke
,
that
wallowing
like
swine
in
their
fleshly
workes
,
they
shall
be
saued
?
Athanasius
in
the
end
of
his
Creed
saith
,
it
is
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
rest
also
may
reuoke
their
errours
,
see
their
deformities
,
returne
with
a
sincere
heart
to
Gods
true
church
,
and
so
be
saued
.
CHAP.
LV.
A
briefe
recapitulation
of
the
principall
points
of
the
former
discourse
,
and
an
exhortation
both
to
Papistes
and
true
Christians
.
THus
we
see
,
and
I
pray
God
all
Christians
may
diligently
consider
,
what
is
meant
by
popish
religion
.
briefly
,
it
is
a
collection
of
diuers
corruptions
and
errors
mainteined
by
the
Pope
and
his
adherents
,
either
contrary
,
or
aboue
the
Apostles
doctrine
.
this
religion
we
haue
shewed
to
haue
beene
built
vpon
weake
,
vncerteine
and
salse
foundations
;
and
auerre
,
that
it
is
contrarie
to
the
doctrine
of
Gods
law
,
and
of
true
faith
and
iustification
through
Christ
.
the
same
also
teacheth
erroneously
of
the
Gospell
,
and
diminisheth
the
merits
of
Christ
our
mediator
and
redeemer
.
Further
,
it
hath
corrupted
the
doctrine
of
the
sacraments
,
and
brought
in
many
old
and
new
heresies
.
it
is
compacted
of
diuers
impieties
,
blasphemies
and
idolatries
,
and
neuer
came
from
Hierusalem
.
it
was
neuer
taught
by
the
Prophets
or
Apostles
,
nor
professed
by
ancient
Christian
Kings
.
It
is
not
that
religion
,
to
which
the
ancient
Britans
and
English
were
conuerted
,
nor
doth
it
deserue
to
be
called
Catholike
,
or
ancient
.
it
is
found
to
be
repugnant
to
ancient
councels
,
and
to
the
faith
of
the
ancient
fathers
.
It
is
a
religion
diuers
from
that
of
the
ancient
Martyrs
of
Christ
Iesus
.
A
religion
deuised
by
man
,
and
not
deriued
out
of
holy
scriptures
.
A
religion
whose
founders
&
defenders
doe
wickedly
wrest
and
abuse
scriprures
,
fathers
and
other
writers
.
A
religion
consisting
of
heathenish
and
Iewish
obseruances
.
A
religion
full
of
contradictions
and
contrarieties
.
A
religion
steined
with
many
fooleries
and
absurdities
.
A
religion
keeping
Christians
in
ignorance
of
true
pietie
,
and
loosing
the
reines
to
all
voluptuousnesse
and
disorder
.
A
religion
deuoid
of
good
workes
and
piety
.
A
religion
that
maketh
a
base
accompt
of
Gods
people
,
and
teacheth
doctrines
of
Diuels
.
A
religion
of
whose
grounds
and
doctrines
the
professors
thereof
haue
no
assurance
.
A
religion
repugnant
to
lawes
of
nations
,
of
kinred
,
alliance
and
common
ciuilitie
.
A
religion
preiudiciall
to
the
authority
of
Kings
,
and
dangerous
in
regard
of
their
states
and
persons
.
A
religion
that
laieth
greeuous
burthens
on
mens
consciences
,
and
eateth
vp
Christians
through
manifolde
exactions
.
A
religion
without
true
bishops
and
priests
,
and
wholy
mainteined
by
false
allegations
,
forgeries
,
calumniations
,
lies
,
fire
and
sword
,
periury
and
breach
of
couenant
.
A
religion
whose
chiefe
founders
and
mainteiners
haue
beene
commonly
noted
for
wicked
and
profane
men
.
A
religion
more
absurd
in
diuers
points
,
and
that
oppresseth
Christians
more
greeuously
,
then
Mahometry
.
A
religion
by
whose
practise
the
empire
of
Christians
is
decaied
,
&
the
power
of
the
Turke
enlarged
.
A
religion
professed
by
degenerated
Romans
,
neither
for
faith
,
nor
life
comparable
to
their
ancesters
,
and
by
a
church
,
that
was
neuer
visible
vntill
of
late
time
,
nor
can
shew
better
markes
,
or
bring
better
motiues
to
induce
men
to
embrace
her
doctrine
,
then
the
Turks
and
Paynims
.
To
conclude
,
a
religion
,
whose
professors
can
neither
be
esteemed
true
subiects
,
nor
true
Christians
,
nor
iustlie
pretend
either
assurance
,
or
hope
of
their
saluation
.
I
doe
therefore
exhort
all
true
Christians
,
as
they
desire
either
that
the
true
faith
of
Christ
Iesus
may
be
publikely
receiued
,
or
that
doctrines
contrary
to
piety
,
Christian
charity
,
policy
,
reason
and
common
humanity
may
be
suppressed
,
to
beware
of
the
leuain
of
Popery
,
&
to
concurre
with
those
,
which
both
teach
and
set
forward
the
true
Catholike
faith
according
to
the
doctrine
of
the
Apostles
and
Prophets
,
and
which
seeke
to
resiste
all
corruptions
,
false
doctrines
,
sects
and
heresies
,
and
to
roote
vp
the
seeds
of
all
trecherie
and
rebellion
.
On
the
other
side
I
beseech
all
Papists
,
to
cast
away
all
preiudice
and
passion
,
and
diligently
to
consider
of
the
premisses
:
that
as
they
professe
themselues
true
subiects
,
&
wel
affected
to
Catholike
,
&
the
ancient
religion
of
the
church
of
Christ
;
so
they
may
abhorre
their
former
treasons
and
rebellious
,
detest
the
masse-priests
and
powder-men
their
consorts
,
reiect
all
heresies
,
errors
,
and
false
doctrines
masked
with
glorious
titles
of
vniuersality
and
antiquity
,
and
set
foorth
by
the
Pope
and
his
complices
,
teaching
a
late
particular
faith
,
and
finally
endeuour
to
be
gathered
together
into
that
society
,
whereof
Christ
is
the
head
,
and
without
which
there
is
no
saluation
.
The
God
of
all
truth
confirme
and
establish
all
true
Christians
in
truth
,
and
discouer
all
trecheries
and
errors
,
that
such
as
now
are
disloially
minded
,
and
wander
astray
,
may
acknowledge
their
former
disloialties
and
errors
,
and
embrace
the
true
Catholike
faith
,
and
that
such
as
stand
may
be
confirmed
in
the
truth
,
that
so
both
they
and
we
iointly
may
liue
loyally
vnder
our
Princes
,
and
truely
serue
one
true
and
euerliuing
God
,
and
glorifie
his
holy
name
through
Christ
our
Lord
,
to
whom
together
with
the
Father
and
the
holy
Ghost
,
three
persons
and
one
God
,
we
render
all
praise
and
honour
now
and
for
euer
.