§. 1.

Roman Catholicke. IT is a sufficient notice to mislike and forsake the Protestants Church, be­cause it is new, neuer seene nor heard of in the world, in any Age or Coun­trey, before Luthers time: for wee know the true Church of Christ is [Page 2] ancient,Bellar. de notis Eccl [...]s l. b. 4. c. 5. G [...]eg. de Ʋalen­t [...]a Analysis fidei l. 6. c. 12. Costerus Enchi­rid. cap. 2. §. con­vertat Campian. rat [...]o 4, 5, 6, 7. Doct Hil. reas. 1. And all Ro­man Writers triumph in this Argu­ment. See B. White ag. Fisher p. 115. Cal. inst. l. 4. c. 2. §. 2. continued from our Sauiours owne time: and such is the Church of Rome, founded vpon the chiefe Apostles. S. Peter and S. Paul, manifestly traced through­out all Ages, with an honourable and certaine successi­on of Bishops, the successors of S. Peter: All Tyrants, Traitors, Pagans, Hereticks in vaine wrastling, raging, & barking against it: confirmed by all worthy Counsels, the generall graue Senates of Gods highest Officers and Ministers vpon earth: enriched with the Sermons and writings of all the sage, learned, and holy Doctors and Fathers: made famous by all those millions of Saints with their holinesse, Martyrs with their suffrings, Con­fessors with their constancy: the building of Chur­ches, Monasteries, Colledges, Vniuersities; and by all excellent meanes made conspicuous and honourable to the whole world. Is it likely? is it possible? that this Church, so anc [...]ent, so honourable, so holy, and glorious, should all this while be false, hereticall, and now to bee forsaken and reiected? and a new particular Church lately moulded and erected by Luther, Melancton, Cal­uin, Beza, and a few other obscure vpstarts, should bee the only true Church to be imbraced? or that the most gracious God would hide his sauing truth from the world, fifteene hundred yeeres, to the distruction and damnation of so many millions of soules: and now at last reueale it to a few in a corner? No Sir, giue mee leaue herein to take the name of Antiquus, to liue and dye in the old Religion, and to refuse your new.

§. 2.

Protestant. This is indeed the generall enchant­ment, whereby those that compasse Sea and Land to make Romish Proselytes, doe bewitch the vnwary: and were it true, it were able to draw all the world to be­come Roman-Catholicks. But I pray you marke my counter-charme, shewing the vntruth and weaknesse of your assertion.

We of the Church of England doe professe and pro­test, that we are of thatAll our lear­ned Bishops, Doc [...]ors, and Preachers, beat vpon this point. B. Iewel. Arch. Abbot. B. Abbot B. Bilson. B. An­drewes. B. Carl­ton. B. Barlow. B. Morton. B. Ʋsher. B. Dow­nan. B. White. B. Hall. D. [...]ulk. D. Whitacres. D. Field. D. White B. Bot. D. ut­clis. D. Favour. M^r. Perkins. and in [...]ume­rable others. true ancient Church of Christ, which you describe: [...]ee F [...]eld. Church. lib. 3. cap. 6. &c. that we hold entirely and sound­ly, all that sauing Doctrine which the blessed Sonne of God, brought into the world, and his Apostles taught, & wrote in the holy Scriptures, and which the ancient holy Fathers of the Primitiue Church, held with great vnity and vniuersality for many ages.

§. 3.

This is shew [...]d, chap. 5. sect. [...]. & Booke 2. chap. 2. §. 6. & chap. 4. sect. 2.And we reiect nothing, but the corruptions, errours, and abuses, that haue crept into the Church in later times, and from small beginnings haue growne at last to be great and vntollerable: those onely we haue refu­sed: and haue reformed our particular Churches in di­uers Kingdomes and Nations, as neare as we could, to the fashion of the first true, pure, and vncorrupt Chur­ches: retaining all the Doctrines of the Church of Rome, which we found to be Catholicke, or agreeable to the faith of the whole Church in all times and pla­ces.See D. White against Fisher. pag. 68. But Doctrines not Catholicke, being neither Primitiue, belonging to the ancient Church, nor gene­rally receiued by the whole Church, either at this day, nor in any other age, nor grounded vpon the Scrip­tures, we haue no reason to receiue, as points necessary to saluation. And the points tending to superstit [...]on corruption, or deprauation of Gods honour, Christs merits, our owne saluation, the disturbance of the peace, or safety of Kingdomes, States, or Common­wealthes, we worthily abrogate, as intollerable and vnchristian. And in these respects, as you assume the ti­tle of Antiquus so doe I of Antiquissimus. And let you know, thatSee D. Mor­tons Appeal. lib. 4. cap. 16. sect. 4. §. 10. our Church is no new Church, deuised by Luther, and other learned men, and receiued by Prin­ces, affecting mutations: neither euer was it their pur­pose to doe any such thing, but faithfully and religious­ly to purge out new corruptions, and to continue and [Page 4] maintaine the substance and whole essence of the old Church of God, and all the sound Catholick Doctrines thereof, comming along thorow so many ages from the first planting of the Church to their times.

§. 4.

Read 2 Kings 1 [...].4 5.6. and chap. 22. & 23.No otherwise then the most religious Kings, Heze­kiah, and Iosiah, and other godly Rulers did in their do­minions, (being moued by their learned Priests, and by their knowledge of Gods Law) who remoued the high places, and brake the Images, and cut downe the Groues: spoyled the vessels made for Baal and for the Groues, and for the hoste of heauen: and put downe the Idolatrous Priests, and the brazen Serpent also (though at first it was made by Gods owne appoint­ment, erected to good purpose, and was a figure of Christ) because it was now growen to be an instru­ment, and occasion of Idolatry: but they preserued still the old Religion and seruice of God entire and whole, and that much more pure then they found it.

This when they did, can any man haue the forehead to say, They erected a new Church, when they onely purged and retained the old? or shall we be reuiled and blamed for imitating Hezekias, Josias, and Iehoshaphat, and in that, for which they were much praised and ho­noured in the Scriptures?

§. 5.

Obserue then here, first the vanity and deceit of your Romish teachers, that (against their owne know­ledge) bewitch the simple people with this conceit, that our Church (forsooth) is a new Church, begun in Luthers time, little aboue an hundred yeeres agone, and was neuer seene nor heard of in the world before. Whereas indeed there is no other difference betwixt the Roman Church and ours, then betwixt a corrupt Church (still maintaining her owne corruptions for worldly respects) and a Church well reformed accor­ding to the Scriptures, and the purest Primitiue [Page 5] Churches: or betwixt the corrupt Idolatrous Church before Hezekiahs time,2 King. 18. and the same Church refor­med in and after his time.

I may compare the whole Church of CHRIST in all her ages to Naaman the Syrian, 2 King. 5. who was honourable for bringing safety to his Nation. He was first pure and sound, and did many honourable acts, and thereby represented the Primitiue Church, pure and cleane, without spot or disease appearing: howbeit there might be some secret seedes of diseases vnpercei­ued, which in continuance of time grew into a visible leprosie. In his middle time he became leprous, disea­sed and deformed, fowly infected in himselfe, and in­fecting others, and thereby represented the later Church of Rome. Afterwards by the Prophets directi­on, he was washed and cleansed from his leprosie, and his flesh restored to become pure and perfect, like the flesh of a yong childe, and thereby represented our Re­formed Churches. And as Naaman in all these three estates, was the same person, and not a new, diuerse, or seuerall man (for Elisha made not a new man but clen­sed the old of diseases, and restored him to his first soundnesse) so our Church is not a new Church, but the old Church reformed from errours and cor­ruptions, and restored to her ancient purity and sound­nesse. Let the Church of Rome still glory in her lepro­sie and brag of the antiquity of some of her diseases: we thanke God for our Churches clensing, and the new restoring of it to the Primitiue purity.

§. 6.

Secondly, obserue, that we haue not departed frō the sound parts of the Church of Rome it self, (for the lepro­sie thereof was not vniuersall, nor spred ouer all: there were many euen in the corruptest ages of that Church, which taught the same sauing doctrine that we doe,See Chap. fol­lowing. and misliked and wrote against the errours and abuses [Page 6] that wee refuse) but our departure or separation, is onely from the Papacy or Court of Rome, (which much oppressed the best members of the Church of Rome, and instead of Christs heauenly Kingdome, set vp and maintained an earthly, ouertopping and abusing all other Christian Kingdomes) or our departure is, from that domineering faction in the Church, which (like an ill disease, and botch in the body) intolerably oppres­sed the Church, by imposing vpon it errours in do­ctrine, and tyranny in gouernment. But to the sound members of that Church, both of ancient and moderne times, we are still conioyned and vnited, and herein, their and our Church continued alwayes sufficiently visible.

§. 7.

Thirdly, obserue (as a consequent of the former) that our Church is so farre from being new, that it is most ancient: the very same Church that our Sauiour Christ and his blessed Apostles first founded. We suc­ceed them both in succession of persons, as well as the Church men of Rome, and in succession of doctrine much better: So that we iustly challenge our Sauiour Christ and his Apostles to be ours: all the learned holy Fathers to be ours: the ancient Councels, the blessed Saints, Martyrs and Confessors to bee ours. For they taught, professed, liued and dyed in, and for those points of sauing Religion, which we soundly hold, and for none other. The Martyrs dyed for the profession of their faith and seruice to the true God, for beleeuing in Iesus Christ crucified (whom their persecutors scorne­fully called, the crucified God) and for their hope to bee saued by his merits and passion: for their trust, comfort, and constancy in the Holy Ghost, and wor­shipping the holy, blessed, glorious, and indiuiduall Tri­nity: and for cleauing truly and constantly to the holy Scriptures and the doctrines grounded thereupon [Page 7] onely, as the true rule of their faith: and (on the other side) for refusing to sacrifice, offer incense, or doe wor­ship to Idols and Heathen gods. They suffered not death for standing in defence of Image-worship, or for holding the doctrine of Purgatory so like to the Hea­then Poets, Homer and Virgil: or for praying for the dead or to the dead: or for accusing the holy Scriptures of insufficiency and ambiguity, and forbidding Christi­an people to reade them vnder great penalties, for feare of Heresie. For, such points would haue pleased their Heathen persecutors well enough.

Neither suffered they for crossing Christs instituti­on, in denying the Communion cup to Gods people: or for worshipping a God made of a piece of bread; or for maintaining the Popes gainfull Indulgences, and Pardons, or for defence of their exorcised Holy-water, or other ceremonies: which would haue been matter of scorne and laughter, rather then of persecution from the Heathen.

Neither dyed they for defending the Popes now-claimed Supremacy ouer all the Clergy, people, and Princes of the Christian world, direct, or indirect: which in those times, and many ages after, was neuer thought of nor claimed: and vpon the first claime thereof, was most odious and hatefull to the best Chri­stians, and threw the world on heapes by grieuous warres and dissolutions: nor for other points which the Church of Rome now maintaineth different from vs, and which we refuse. And therefore the great flourish which you make of the antiquity of your Church, (in­cluding all the points, which at this day you doe with all policy and violence maintaine) vtterly failes you, and indeed makes against you. For they are not the ancient doctrines of the Church, but later or newer in­uentions and corruptions, so that in respect of them your Religion is new and not ours; you are the Inno­uators, and not we.

B. Vsher De Ec­cles. successione pag. 66.The very same nouelty which you impute to the Protestants, Wiclife long agoe imputed to your Fryars: crying out as in an agony, Good Lord, what moued Christ (being most omnipotent, most wise, most louing) to hide this faith of the Fryars for a thousand yeeres, and neuer taught his Apostles, and so many Saints the true faith,See hereafter chap. 6. sect. 2. §. 4.5, 6. but taught it these Hypocrites now first, which neuer came into the Church, vntill the impure spirit of Satan was loosed.

Antiquus. Sir, I would it were so for my countries sake, that wee might enioy such a happily reformed Church as you speake of, with true comfort to our consciences, and hearty obedience to our Princes Lawes, and all loue and happinesse of the Kingdome and of our States. But all you haue yet said are but words, you must giue me leaue to suspend my beleefe thereof, vntill you make good proofe of what you af­firme.

Antiquissimus. The Poet said well, Non est beatus, esse qui se non putat. No man is happy, be he neuer so well, if he thinke himselfe not so. English men may be happy, Bona si sua norint, If they will but know their owne happiesse. In deed, what both you and I haue said yet, are but generall words. Wee must first say, and afterwards proue. You haue set downe your as­sertion, I mine. Mine I am ready substantially to proue, euen out of your owne Authors, and Bookes which you cannot disallow which (I am well assured, hauing read your strongest Bookes) you can neuer doe for yours.

Exod 32. Num. 16. Iud. 2.11, 19. &. 3, 7. & 4.1. & 6.1. & 8.33. & 10.6. &c. 1 Kings 11. & 12.28. &. 15.13. & 18.21. Gen. 35.2. Exod. 32.20. Iosua 24.15. 1 Sam. 7.4. 2 Kings 18.4. & 22.8. & 23. 2 Chro. 17.6.§. 2.

Antiquissimus. I will by Gods grace doe it briefly.

First, that grosse errors and abuses may creepe into Gods true Church, is manifest, De facto, in the Church of the Old Testament. The Bookes of Moses, Judges, Samuel, Kings, and Chronicles, are full of the peoples fal­ling to Idolatry, and corrupting the Law of God. And there are many worthy reformations of those corrup­tions described, wrought by Iacob, Moses, Iosua, Samuel Hezekiah, Iosia, Iehosaphat, and others.

And as these corruptions were frequent, so some­times very generall. While Jeroboams people practised Idolatry in Israel, (1 King. 12.28. &c.) Rehoboams peo­ple [Page 11] in the other Kingdome forsooke the Law of the Lord, 2 Chron. 12.1. So that all the face of GODS Church (which was then onely in those two King­domes) became mightily depraued and Idolatrous Aholah and Aholibah, that is, Samaria and Jerusalem, (Ezech. 23.1, 4.) did both falsifie their faith to God, and plaid the harlots with strange gods, yet the whole Church failed not: For as in Eliahs time, (when hee thought himselfe alone, 1 Kings 19.10.) God had 7000 true seruants in secret, (though their names be not re­corded) ibid. vers. 18. So doubtlesse it was in other most depraued times.

§. 3.

Antiquus. Though this were so,See Field. Church. lib. 3. cap. 10. & lib. 4. cap. 4. yet the Churches of the New Testament, had Prophesies of greater puri­ty, Psal. 45.13. and by our Sauiours power and care, may bee kept without spot or wrinckle, Ephes. 5.26, 27.

Antiquissimus. Such things are spoken of the best parts of the Church vpon earth (washed by Christs blood, and made beautifull by his righteousnesse, and by their owne practise of holinesse) but those are meer­ly discernable by Gods eye. But those places of Scrip­ture, specially respect that part of the Church which is triumphant in Heauen, and there presented by our Sa­uiour. Ephes. 5.27.

But the generall face of visible Churches vpon earth haue bin ordinarily stayned with spots and blemishes; the Church of Corinth, with sects and schismes, and o­ther deprauations, yea, with doubting, or denying that great Article of faith (the life of Christianity) the Re­surrection of the dead.

Galatia erred in the great point of Iustification, a­gainst which errour, Saint Paul opposed his Epistle written to them.

In the Church of Pergamus, some held the doctrine [Page 12] of Balaam, and of the Nicolaitans, teaching to eate things sacrificed to Idols, and to commit fornication, Reu. 2.14.

The like was in the Church of Thyatira, Reuel. 2.20, &c.

And if there were no possibility or likelihood of er­rours and heresies in the Churches of the New Testa­ment: What needed those warnings and admoniti­ons? Keepe your selues from Idols, 1 Iohn 5.21. Beware of false prophets in sheepes cloathing, Mat. 7.15. [...]. Charge men that they teach no other doctrine, 1 Tim. 1.3. Stop the mouthes of the gain-sayers that sub­uert whole houses, Tit. 1.11.

And to what end were Visitations, Counsels, and all Offices and Gouernment in the Church, but for main­taining of true doctrine, preuenting and rooting out of errours and abuses?

§. 4.

Matth. 18.7. 1 Cor. 11.19.Remember, that our Sauiour said, There must be of­fences in the world: and Saint Paul, There must be here­sies. Yea, it is necessary that there be; both for the good of the faithfull, the good of the faith, and the punish­ment of the faithlesse. To which ends God suffers these two causes to concurre and worke, to wit, the Deuils malice, and Mans corruption; because God can worke good out of their euill.

The Diuels malice and policy, neuer ceaseth still to pursue the seed of the Woman, and to bite the heele, seeking both by persecutions and heresies, to supplant Gods Church, to plant and increase his owne King­dome. He attempted our head, Matth. 4.3. and so will doe his members, Luke 22.31. 2 Cor. 12.7. Ephes. 6.11, 12. 1 Pet. 5.8. 2 Cor. 11.14.

Mans corruption and blindnesse is also easie to bee drawne by others, and easily drawne by his own affec­tions out of the right way; as Micah (Iudges 17.) [Page 13] to worship God by a siluer Image, thinking (blindly) that euery worke with a good intention, would please God, and draw blessings from him.

Salomon by loue to his wiues was drawen to Idola­try. Our Eues are weake to be seduced,1 Kings 11.4. strong to se­duce vs.

Ieroboam by ambitious policy,1 Kings 12.26. Acts 19.24.28 set vp Idolatry to keep his people at home.

Demetrius and the Ephesians, for couetousnesse, mag­nified the Idol of Diana, and cryed downe the Gospel, Acts 19.

Simon Magus through pride bewitched the people,Acts 8.9.10. that he might seeme some great man, Simon Magus a­mong them.

These and such other affections and actions God permits to oppose, corrupt, or blind the truth. First, for the good o [...] the faithfull, that their diligence in searching, their wisdome in discerning, their constancy in holding the truth, their loue to winne the aduersa­ries, their patience to endure opposition, disgrace, per­secution, yea, Death and Martyrdome for the truth, and their many other vertues, may shine to Gods glory, o­thers example, and their owne crowne, Reu. 3.11

Secondly, for the good of the faith, Vt fides habendo tentationem, haberet etiam probationem, saith Tertullian, that our faith being sifted, winnowed, tried, examined, may be more approued, and appeare more solid, sound, pure, like the gold that is purified in the fire.

Thirdly, for the punishment of the fa [...]thles;Rom. 1.21.22.23. &c. 2 Thes. 2.11. for it is iust with God, that such as hold the truth in vnrighte­ousnesse, should be punished with losse of the truth, and left to their owne errours and damnable corruptions, euen to the efficacy of delusion, to beleeue lies.

§. 5.

Antiquus. Be it so, that all other Churches may erre; [Page 14] yet the Roman Church, which the chiefe Apostles, Saint Peter and Saint Paul planted, and where Saint Peter (the Vniuersall Pastor of the whole Church) li­ued and dyed, leauing his successors to gouerne the whole Church to the end of the world: hath this dou­ble priuiledge (aboue all other Churches) both to conti­nue to the end, and to be free from errour.

Antiquissimus. A prety imagination, but voyde of faith; For if the Church of Rome be not as subiect to errours and deprauations, yea, and to Apostacy, as o­ther Churches: what needed that Admonition of Saint Paul to the Romans (Rom. 11.20) Bee not high­minded, but feare. For if God spared not the naturall branches (the Hebrewes) Take heed lest he also spare not thee. This was a Caueat for Gentiles, and consequent­ly to the Romans (which were Gentiles among them.) The Romans are not excepted or priuiledged: Nay, they are principally intended; for to them that Epistle was written, (cap. 1. vers. 7. To all that be at Rome, Be­loued of God, called to bee Saints.) To them Saint Paul saith, Be not high-minded, (affecting superiority ouer all Gods Church, as if Rome were the root, and all other the branches) but feare (yea feare both errour and apo­stacy. For you may fall from goodnesse, and be cut off) for verse 10. thou bearest not the root, but the root thee (be content to be a branch of the Oliue tree, as o­ther Churches are: they depend not on thee, no more then thou on them, but all of you alike vpon the root. Thou art not the Mother, be content to be a Daughter, a Sister to the rest: Suppose, one of the eldest sisters li­uing, yet the elder may be sicke, and neare to death, when the yonger are more sound and perfect.) Marke the 22 verse; Behold the goodnesse and seuerity of God; on them which fell, seuerity; but towards thee, good­nesse; i [...] thou continue in his goodnesse, otherwise thou also shalt be also cut off. Note, if there were no possi­bility of the Roman Churches falling from the good­nesse, [Page 15] which then it had, this admonition directed to them, were idle; but vpon supposition of such falling (as other Churches haue done) he denounceth absolute­ly a cutting off.

Antiquus. Such suppositions doe enforce good Ca­ueats and warnings to make that Church watchfull: as by Gods grace it hath beene, so that no such errours and heresies haue come into it.

§. 6.

Antiquissimus. Yes, euen in S. Pauls time, Abuses began in the Roman Church, as well as in the Corinthi­an, Galatian. and others. Whereof S. Paul giues another Caueat, chap. 16. verse 17, 18. I beseech you Brethren, (saith he) Marke them which cause diuisions and offences, contrary to the doctrine which yee haue learned, and auoyde them. For they which are such, serue not our Lord Iesus Christ, but their owne belly: and by good words and faire speeches, deceiue the hearts of the simple. And verse 19 though he praise them, yet he addeth, But J would haue you wise vnto that which is good, and simple or harmelesse concerning euill; and he prayeth God to esta­blish them, verse 25.

Antiquus. All this yet prooues not, that euer any such errours preuailed in the Church of Rome, to the defacing or corrupting the soundnesse thereof.

§. 7.

Antiquissimus. But the Ancient Fathers, and the Histories of the Church doe proue it:Hieronymus con­tra Luciferianos Basil. epist. 69. As namely in the Arrian heresie, whereby the Church of Rome (together with the rest of the world) was maruellously, both de­faced, and corrupted, & that both in the members, and in the head. Whereof S. Jerom wrote, that the whole world groned, and wondered that it was become Ar­rian: And S. Basil, that men abandoned the houses of Prayer (which then were made schooles of Impiety) [Page 16] and were faine to pray to the Lord in Desarts. And S. Hilary admonished in many words, that the Church at that time, was not to be sought (Jn tectis & exterio­ri pompa, sed potius in carceribus & speluncis,) in Houses or Temples, and outward pompe but rather in Prisons and Caues.Bellar De Pont. Rom. lib. 4. c [...]p. 9. initio. Bellarm. in that Booke reckons 40. Popes, accu­sed of errours and heresies: whom he la­bours to ex­cuse, but con­fesseth most of them guilty in one degree or other. And when Liberius, Bishop of Rome, him­selfe was drawne to subscribe to the Arrian heresie, yeelded to the condemnation of Athanasius, and com­municated with Valens and Ʋrsarius, whom he knew to be Hereticks: As Bellarmine confesseth.

Antiquus. This was a heauy time, and a heauy thing it is to heare it; yet in good time the Church of Rome recouered.

§. 8.

Antiquissimus. But the Scripture mentioneth ano­ther defection of Rome, which will neuer be recouered. For your Roman Doctors cannot auoyd it, but Babylon in the 17 and 18 of the Reuelation, signifieth Rome, chap. 17.9. The seuen heads are seuen mountaines on which the woman sitteth: and verse 18. The woman which thou sawest, is the great City which raigneth ouer the Kings of the earth. These two properties of the City, situate vp­on seuen hils, and also raigning ouer the Kings of the earth, doe manifestly describe the City of Rome and none other, as it was in S. Johns time, when the Reuela­tion was giuen Your owne Iesuite Ribera, Doctor of Diuinity, and Professor in the Vniuersity of Salmantica, in his Commentaries vpon the Apocalyps, chap. 14. verse 8 Num. 25. & sequentib. shewes plainely, that Babylon can signifie nothing else but the City of Rome: he cites many testimonies of the Fathers for it. Hee cites also Sixtus Senensis, and Bellarmine to bee of the same opinion, and many other late Writers: and con­cludes with these words [Ʋt alios hujus aetatis scripto­res omittam: hoc dicam, Ambrosius, qui prius negaverat, [Page 17] tandem, in cap. 17. veritate conuictus Babylonem Romam significare confessus est. Huic conveniunt aptissime omnia, quae de Babylone dicuntur in hoc libro (Apocalypscos)] and this he shewes at large in many particulars.

The like hath Viegas, another Iesuite,Viega in Apoc. 17. com. 1. sect. 4. pag. 772. Rhemist. annot. on Apoc. 17.9. scoffe at vs. so Bellar. de Rom. Pont. lib. 3. cap. 2. & Parsons 3. conuersions part. 2. cap. 5. v. Bi­shop. Reformed. Cath. Doctor also of Diuinity, and Reader in two Vniuersities of Portugall, Conimbrica and Ebora.

And your Rhemish (though they scoffe at the Prote­stants, for interpreting Babylon to be Rome, in Reuel. 17.5. yet presently after, they are forced themselues to) confesse that Babylon signifies the City of Rome: but they shift all from the Pope, to the persecuting Empe­rours, and apply the propheticall discourse to the times of S. Iohn the Writer, principally, as a type of the place (wheresoeuer it be) where Antichrist shall sit to­wards the end of the world. But Ribera and Viegas, proue plainly, that S. Johns description agreeth to Rome, towards the end of the world, when Rome shall be the feat of Antichrist, and shall be finally, fully, and ir­recouerably destroyed, according to the plaine words of Reuel. 18. verse 2, 8, 21, &c. Ribera (pag. 454.) saith, [Roma, nisi pristinam illam impietatem (of Idolatry and persecutions vnder the Emperours) novis sceleribus, & immanibus peccatis aequatura esset, maneret vsque ad finem seculi extremum. Etenim non propter priora tantum pec­cata cam conflagraturam esse magno incendio, vt ante dixi­mus, sed etiam propter illa, quae extremis illis temporibus commissura est, ex huius Apocalypsis verbis adeo perspicuè cognoscimus, vt ne stultissimus-quidem negare possit.] Rome (saith Ribera) should doubtlesse continue to the end of the world, if it did not match the old Impiety (of the Emperours) with new impieties and grieuous sinnes. For we plainly learne, that it shall be destroyed with that great consuming fire, not for the former sins onely (as we said before) but for those sinnes which it shall commit in the last times: yea, wee learne it so [Page 18] plainly out of the words of this Reuelation, that surely the veriest foole cannot deny it.

§. 9.

Antiquus. Indeed these learned Roman Doctors are plaine and powerfull, in prouing this Mysticall Baby­lon, described in the Reuelation, can signifie no place but Rome, and that it must be the seat of Antichrist to­wards the later end of the world. But the same Do­ctors say also, that Antichrist and the Pope are two di­uerse things; yea, contrary one to the other: as also, that the Church of Rome and City of Rome are diuerse things: and further, that Antichrist is not yet come, neither shall he come vntill three yeares and a halfe before the last day:Reuel. 11.3. & 12.6, 14. & 13.5. as they gather out of the prophe­sie of Daniel, and the Reuelation, by the 1260 dayes, which make 42 moneths, and a time, times, and halfe a time.

Hieronym. in Daniel. 9. Antiquissimus. S. Ierom vnderstood those prophesies of the destruction of Ierusalem, to which they maruel­lously agree: and, to the raigne of Antichrist, it is ve­ry vnlikely they should agree.See B. Dow­nam de Anti­christo. part. 2. ad Demonstrat. 13 §. 5. &c. & K. Iames his Praemonition. pag. 60. & seqq. But your men haue reason to keepe off this deadly blow from themselues and their head. Note their shifts; first, they would by no meanes suffer Babylon to signifie Rome: but the text is so punctuall and plaine, pointing out a City, a City built on seuen hils, a City that bare rule ouer the Kings of the earth; that at last they grant, it can be no other but Rome. But (see a second shift) not Christian Rome, but Heathen Rome, vnto the persecuting Emperours, long since gone. Now when they are driuen from this also, because the Text descrbes Rome as it must be nere the end of the world; (note their third shift.) It must be Rome onely, three yeares and an halfe before the last day.

§. 10.

Well, howsoeuer, yet you see it granted by you own men, Rome must be the seat of Antichrist. Who, if hee be not come already, (from which Controuersie, I will now spare you) yet you cannot imagine but there must be preparations for his comming and entertainment. I will not say with your owne S. Gregory; Greg. lib. 4. epist. 38. Rex super­biae prope est, & (quod dici nefas est) Sacerdotum ei est prae­paratus exercitus: The King of pride is at hand, and an army of Priests is prepared for him. Be it what it will, there must be corruption both of life and doctrine, to make way for his entertainment, as your Ribera said before, there must be new impieties and grieuous sins of Rome, matching the old of the Emperours, that must fore-runne the plagues of Antichrist, and Romes destru­ction. Take heed they haue not farre proceeded alrea­dy. I haue demonstrated vnto you already; first, that any particular Church may in time gather corruption, erre, yea and fall away: Secondly, that the Church of Rome is not excepted, nor priuiledged from that cala­mity: but contrarily, thirdly, that many threatnings, warnings and prophesies therof are found in the Scrip­tures: and fourthly, further, that Rome must bee the seat of Antichrist; and fiftly, that towards the end of the world (which cannot be farre off;) and lastly, that there must bee many corruptions and impieties that shall deserue and make preparation for his comming. All which ought to abate your high conceit of the pre­sent Church of Rome; and worke in you a more reue­rend esteeme of our Church, which hath reformed the abuses which we found in the Church of Rome.

§. 1.

Antiquus. SInce you impute so many errours and abuses to the Church of Rome, which you pretend to haue reformed: Tell me when those corruptions came into that Church, which (you con­fesse) was once, and a long time the true, sincere, and famous Church of God. For no such foule matters, so grosse and intolle­rable can enter into such a famous Church, without be­ing noted in Histories,Bellar. de notis ecclesiae lib. 4. cap. 5. and opposed by godly learned men. Shew me therefore when these corruptions came in and changed the Roman faith, in what Age, vnder what Pope, by what men and meanes, and with what rel [...]ctation, or opposition of the godly learned. For if no such time can be shewed, I shall neuer beleeue there were any such thing.

§. 2.

Antiquissimus. This is another point of your en­ch ntment indeed. Your Masters politikely, stand vp­on generals to discredit our reformation, which in par­ticulars [Page 21] they cannot disproue. Among which gene­rals, this is (as it seemes) their great Goliah, brought in­to the field so oft, to terrifie all our troops at once. To omit your forraigne Iesuites,Bellar. De Eu­char. lib. 3. cap. 8 Bellarmine, Costerus epist. ad. Apolog. Costerus, Greg. de Va­lent. lib. 6. cap. 12. Gregorius de Ʋalentia, &c. your English are enow. The Author of, The briefe discourse of Faith, (which is answered by D. Iohn White, and Mr. Anthony Wootton) bringeth it in, in his 50 Section, asCamp. rati­one 7. Campian (their great Champion) had done before him: which being foyled by our men in their answeres, yet is brought in againe by A. D. his Reply, in his 57 Chapter, and foy­led againe by D. White: Defence pag. 519, &c. Lately brought in againe by a Iesuite in Ireland, in his Chal­lenge, and ouerthrowne by D. Vsher, B. of Meath, in the beginning of his Answer. D. Kellison Sur­uay lib. 2. c. p. 163. 1. And still is brought in againe and againe, without measure or end, as if it had neuer been answered before. And most lately by M. Fisher the Iesuite, at least foure seuerall times in his lit­tle booke written to our late Gracious King James, of famous memory: which B. Francis White, hath fully answered in euery of the placesD. White. pag. 116. & 131 & 143. & 255, &c.. Out of all whose answers and Doctor Fauours Booke, entituled, Anti­quity triumphing ouer Nouelty D. Favour. pag. cap. 17.; and many others; I will giue you some short satisfaction, wishing you at your leasure to reade the Authors themselues at large.

§. 3.

Your argument presupposeth that errours and abu­ses, came into the Church full, strong, and at once:See also D. Field. Church. lib. 3. cap. & B. Morton Appeal. lib. 4. cap. 16. So that their very entrance must needes be apparant, vi­sible, obseruable, and therefore strongly opposed by lear­ned and good men, and described in Histories: where­as indeed the most of them crept in secretly, & insensi­bly, and were not observed of a long time. Saint Paul calleth the great desertion and Apostacy, The Mystery of Iniquity 2 Thes. 2.7.: Which the ordinary glosse thereupon, [Page 22] saith, is Iniquitas, Sed mystica, id est, pietatis nomine palli­ata; an iniquity indeed, but mysticall, that is, cloaked vnder the name of piety. A mystery worketh not o­penly, but secretly: not at once, but by little and little, and then getteth greatest aduantage, when it is least obserued and suspected.

It is first a Mystery, and creepeth in secretly, before it be a History, obserued and described.

In Common-wealthes it is ordinary for things of obscure and vnsensible beginnings, to worke sensible and notorious changes in the end, so that the wisest shall not so easily finde out the first entrance, as the sim­plest may see and feele the grosse and dangerous euents in the end. As Plutarch obserueth in the life of Caesar: and in the life of Coriolanus, he tels how the corruption of the people by bribes and banquetting, entred into the old Roman Common-wealth. This Pestilence (saith he) crept in by little and little, and did secretly win ground, stil continuing a long time in Rome, before it was openly discouered, For no man can tell who was the first that bought mens voyces with money, nor that corrupted the sentence of the Iudges: but he knoweth that this tooke away all authority (and de­stroyed the Common-wealth.) So it is also with dis­eases in mans body: they come not to the height and extremity at first, and at once: but ill humours and matter of diseases, breed secretly, and insensibly, and af­terwards by degrees, become more full and strong, and seldome are well discerned, till they manifestly impaire the health and actions of the body. Now when a dis­ease is growne apparantly dangerous and deadly, shall neither the Physitian nor the grieued Patient beleeue that there is any disease at all, because they know cer­tainly there was once health, and they cannot set downe the time when the humours began first to corrupt, nor by what accesses and increasings it pro­ceeded to that desperate danger?2 Kings 5. So Naaman, because [Page 23] he was once cleane and could not tell the very time, meanes, and degrees of the comming of his leprosie, might be proued to be cleane still, and needed nei­ther the Prophet nor the washing.

Our Sauiour sheweth,Matth. 13. that in the field where good feed was sowen, the enemy secretly sowed tares: but they were not discerned to be tares, till they were growne vp to some height; and peraduenture fauou­red, watered, and defended by the Husbandmen, and thought to be good Corne for a time, till they shewed themselues more fully. Shall we be so idle to say, they were not tares, because we know good wheat was sow­en there, but when any tares were sowen we know not? The Master of the field acknowledgeth thē by their pre­sent view to be tares, and saith that the enemy had sowen them secretly: but your argument would per­swade the contrary. You Protestants grant (say your Doctors) that the seed first sowen in this field (in the Church of Rome) was good, and there sowen by the Master himselfe: now, if these which you call tares, be no good Graine, but weedes sprung vp from some other seed, tell vs the mans name that sowed it, and the time when it was sowen. If you be not able to shew this, surely your eyes deceiue you; either they are not tares (as you call them) or they are not of any enemies, but of your owne Masters sowing.

§. 4.

Antiquus. Your similitudes are apt and perswa­siue, but no similitude is demonstratiue. Can ye shew me some examples of things in this kind, confessed to be changed, the beginnings of whose examples, were not perceiued, or obserued, or opposed?

Antiquissimus. I can, and will; and you may read them more at large, in D Vshers answer to the Iesuite in Jreland.

Your owne Catholicks confesse that the Primitiue 1 [Page 24] Church,See also D. Field. Church lib. 3. cap. 14. who reckneth many more. for many yeares deliuered the holy Eucharist to the people in both kindes, according to Christs Or­dinance, and the Apostles practise: that custome is now quite changed, and the cup disused and forbidden to the people.

This change they grant, but when, and how it be­gan, and vnder what Pope, they know not.Valent. de l [...]git. vsu. Eu­char. cap. 10 See more in B. Morton. Ap­peal. lib. 4. cap. 6. Gregory of Valentia (your great learned Iesuite) saith: It began first in some particular Churches, and in time grew to be a generall custome in the Latin Church, not much before the Counsell of Constance, in which, at last (to wit, about two hundred yeares agone) this custome was made a Law. But of the time when it first began to get footing in some Churches, he saith, Minime con­stat; It is not knowne.

2 D. Fisher Rossensis. assert. lutheran. confut. art. 18. B. of Rochester, and Cardinall Caietan, Caietan. opusc. tomo 1. tract. 15 de indulgent. cap. 1. grant, that of Indulgences no certainty can be had, what their originall was, or by whom they were first brought in. But of the great increase and bringing in­finite wealth out of all Nations to the Pope, and the abusing of simple soules thereby, we haue knowledge more then enough.

3 D. Fisher addeth (ibid.) that of Purgatory, in the ancient Fathers there is no mention at all, or very rare: that the Latins did not all at once, but by little and lit­tle receiue it: that the Grecians beleeue it not to this day: and that Purgatory being so long vnknowen, it is not to be maruelled that in the first times of the Church there was no vse of Indulgences, for they had their beginning after that men had a while been scared with the torments of Purgatory.

4 The originall of their priuate Masses (wherein the Priest receiueth the Sacrament alone, and none of the people communicate with him, but all are lookers on) D Harding, Hard. answere to the first ar­ticle of Iewels challenge fol. 26. v. Ant­werp. [...]dit. anno 1565. fetcheth from no other ground, then lacke of deuotion on the peoples part. Tell vs in what Popes dayes the people fell from, their deuotion and then we [Page 25] may hap tell you in what Popes dayes your priuate Masse began.

You see then (1) what little reason your men haue to require of vs the precise time of the beginning of such changes, seeing themselues grant, that in many things themselues cannot doe it. (2) That some of them may come in pedetentim (as B. Fisher saith of Pur­gatory) by little and little, and by very slow steps, not so caste to be discerned, as you would make simmple men beleeue: (3) Thar it is an idle imagination to thinke that all such changes must be made by some Bishop, or any one certaine Author: whereas it is confessed, that some may come in by the silent consent of many, and grow after into a generall custome, the beginning whereof is past mans memory: (as the abstaining from the Cup) and some may arise of the [...]ndiscreet deuoti­on of the multitude (as those of Purgatory and Indul­gences) and some from the want of deuotion in the people (as the priuate Masses) and some also must bee attributed to the very change of time it selfe: as pub­like prayers in an vnknowne tongue in Italy, France, and Spaine: for there a long time the Latin was com­monly vnderstood of all: but when afterwards their speeches degenerated into those vulgar tongues that are now vsed there, then the language, not of the ser­uice, but of the people, was altered. So that (saith E­rasmus Eras. in decla­rationib. ad cen­suras Parisiens. tit. 12. sect. 41.) the vulgar tongue was not taken from the people; but the people departed from it. Now then, shew you vnder what Pope their language degenera­ted, and we will shew you when publike prayers there began, in tongue not vnderstood.

§. 5.

I may well then conclude, (with that learned D. Ʋsher,) that if we can shew the present Doctrines of Rome, (refused by vs) disagree from the Primit ue, it is enough to shew there hath been a change & dege­neration, [Page 26] though we cannot point out the time, when euery point began to be changed Tertullian Tertul. praeser. aduersus Haeret. cap. 32 saith sufficiently; The very doctrine it selfe being compared with the Apostolicke, by the diuersity and contrariety thereof, will pronounce that it had for Author, neither any Apostle, nor any Apostolicall man. Jf Mat. 19.8. from the begin­ning it was not so, and now it is so there is a change.1 Cor. 11.28 All drinke of that Cup, now all must not: all then prayed in knowen tongues with vnderstanding, and all publicke seruice done to edification,1 Cor. 14. See B. White against Fisher pag. 128. this is altered, though when the alteration began, we neither know, nor need take paines to search.

§. 6.

The Romanists say, Our Doctrine is new: can they shew it to be later then the Apostles times? wee hold the Hebrew Canon of the Old Testament, that is, so many bookes Canonicall, as the Hebrewes, and with them the Fathers accounted Canonicall, and no more: If this be an errour, let them shew who began it, and when: as we can shew when and by what meanes ma­ny Apocryphall writings were added to the Canon. We hold the Hebrew of the old, the Greeke of the New Testament to be most Authenticall, and all translations to be corrected by them. Who began this heresie, and when? they preferre the vulgar Latin before them, contrary to equity and antiquity. We commend the holy Scriptures to all Gods people, of all Nations, in all languages: we hold that God forbiddeth the worship­ping of Images: That a man is iustified by faith with­out the workes of the Law; and yet that good workes are necessary fruits of faith, without which, faith is dead: we administer the whole Communion in both kindes, to all Gods people: let them shew the time when these heresies or abuses began: or else either cease to call vs heretickes for them, or grant that here­sies may creepe in, they know not when nor how.

§. 7.

All this, notwithstanding,D. Favour. An­tiquity, trium­phing ouer nouelty. cap. 17 pag. 433. we are able to shew by approued Histories, the age and time, when many of the fowlest corruptions became notorious in the Church and how they were opposed. Doctor Favour sheweth some; as the Supremacy of the Pope; Tran­substantiation; The Worshipping of Angels, (an old heresie, a new piety,) The substance and parts of the Masse; The Diuine worship of the Virgin Mary, aboue a creature; The worship of the Crosse; Single life of the Clergy; Abstinence from certaine meates, and on cer­taine dayes; Seuen Sacraments; Images and their wor­ship; Indulgences or Pardons Communicating without the Cup; Auricular Confession, and diuers other things. Bishop Vsher answering the Jrish Iesuites Challenge, sheweth the same very fully in many points. So do most of our other learned Authors; and most plentifully in a continued historicall Narration, that learned French Noble man, Philip Morney, Morney. Myste­rium Iniquitat. Praefat. Lord of Plessis, in his Mysterium Iniquitatis. But of particular points. I shall speake more fitly in their proper place, if you desire it.

§. 8.

And now for a conclusion of this point, and for full answer to your challenge of antiquity; I demaund where was there any Church in the world, for 600. yeares after Christ, which worshipped Images as the Roman Church doth now? where was any Church for a thousand yeares, that called the little hone their Lord, thought it to be God, and adored it as God? or for 12 hundred yeares, that kept their God in a boxe, and carried it about in procession to be worshipped, and appointed peculiar office or seruice vnto it? and without receiuing it, offered it vp before the people, as a propitiatory sacrifice for the quicke and the dead? [Page 26] [...] [Page 27] [...] [Page 28] or that bereaued the people of the Cup in the holy Communion, and made it heresie to teach otherwise? or that receiued Transubstantiation for an Article of faith? or that accused the Scriptures of Insufficiency and ambiguity, and held the reading thereof dangerous to the faithfull, forbidding it by publike decree, vnder great punishment. Where was there any Church for 600 yeares, that beleeued the Pope of Rome to be the vniuersall Bishop, and that all power of Orders and Iu­risdiction for all Churches in the world is to be deriued and receiued from him? where for a thousand yeeres any Church acknowledged the Pope to be an earthly Prince, or aboue all Christian Princes, girt with both swords? and had power to vnbind subiects from their oathes of Alleageance to their Princes, to depose Prin­ces, and place others in their roomes? or in 12 hun­dred yeares, that held the Pope to be aboue the vniuer­sall Church, and aboue the generall Councels, and that hee onely had authority to call Councels, to ratifie, of nullifie whatsoeuer pleased him in them? or that he could dispose of the state of soules, by the manner or measure of his Indulgences or Pardons, shutting Purga­tory, and opening Heauen to those he liked, or would pay for it: making Saints whom he pleased, to be prayed vnto and worshipped, and whom he pleased, sending downe to Hell or Purgatory?Concil. Trident. Sess. or that he could dispence with the Lawes of God, binding where God had loosed, or loosing where God had bound, as in Ma­trimoniall causes and degrees, in diners kinds of oathes and such like.

Or where was any face of a Church vntill within these few yeares so glorious with a Princely Senate of Cardi­nalls, equals, if not superiors to Kings, making an earth­ly Kingdome of the Church, with the transcendent greatnesse of the triple crowned Pope?Fryars began, Anno 1220. Iesuites 1530. those swarmes of late Fryars, and later Iesuites, and Seminary Priests? which some make to be the Locusts, (Reuel. 9, 3,) dark­ning [Page 29] the Sunne and the ayre. Luther in conference with Vergerius the Popes Nuncio among other things, told him plainly; None could call his Doctrine new,Hist. concil. Trent. lib. 1. pag. 76. but he that beleeued that Christ, the Apostles, and the holy Fathers liued as now the Pope, Cardinals, and Bishops doe.

To conclude: In these and such like th [...]ngs, the Church of Rome hath no antiquity neither succeeds the Apostles and the Primitiue Church, otherwise then darknesse suceeeds the light, sicknesse succeeds health, and as Antichrist must succeed Christ in the Temple of God, and may sit in Christs (or S. Peters) seat, as God, or aboue God.

Antiquus. It is easier to shew disl [...]ke then disproofe of these things. But when you say, The most of the cor­ruptions (as you call them) crept in secretly and insen­sibly, you seeme to grant that some of them came in o­penly and were obserued.

Antiquissimus. Yea, and strongly opposed too, as our learned Authors do plentifully shew: and I shall (by Gods blessing) shew afterwards, when we come to the particulars; but for the present, let this generall an­swer satisfie your generall doubt.

Antiquus. Satisfie me in another generall questi­on also. If there were such corruptions in the Roman Church as you pretend: how chance they were suffe­red to continue and grow, and neuer spoken or written against nor reformation sought for till Luthers time? but that glorious Church enioyed perpetuall vnity, peace, and quietnesse, till he disturbed it? yea , and all Historians, Fathers, Councels, learned men, and Prin­ces ceased nor continually to praise and glorifie the vni­ty sanctity, and excellency of that Church, as M^r. Cam­pian alleadgeth in most of his reasons.

Antiquissimus. See B. White a­gainst Fisher, pag 107, 108, 109. You are very much deceiued (with your vainly boasting Champion) there was in euery Age much speaking and writing against the abuses of [Page 30] that Church; both by the whole Easterne or Greeke Church, which long agone forsooke the vnity of the Roman Church, being neither able to reforme the cor­ruptions thereof, nor to endure them: and by many Fathers of the Westerne Church that did oppose them: and Historians that detected and detested them: and many thousands in these Westerne parts, that would not liue vnder the obedience of the Pope and his Cler­gie, nor admit their Doctrines: Besides, many other learned men also liuing in the Community of the Church of Rome, which yet wrote against many abuses thereof, wishing and desiring reformation.

Antiquus. If this be so, I haue been wonderfully a­bused, being made beleeue the iust contrary.

Antiquissimus. Then I perceiue it is necessary to handle this point thorowly: both to satisfie you with sufficiency, and to cloy them with superfluity, who told you that nothing could be brought against them.

§. 1.

TO shew how corruptions crept into the Church of Rome, were seene and written against, as they were discoue­red from time to time: I must become altogether historicall, and not Write mine owne words, but other mens, and as the times be many, and matters various, so will my Narration be long, although I will endeuour all possi­ble breuity, that may not hinder perspicuity. And first I will g [...]ue you (as it were) a Table, of what our lea [...]ned and laborious Bishop Vsher hath written (compendi­ously also) out of many braue Authors, to this point: [Page 32] but in this Table I will insert other briefe memorials remarkeable out of other Authors.

Perer in Apoc. c. 6. disp. 6. See B. Vsher de ecclesiarum suc­cessione & statu. cap. 1. v. Casabon Proleg. Heg [...]sip­pus apud Euseb. lib. 3. hist. cap. 32. vel, in alijs editi­onibus cap. 29. & Niceph. lib. 3. cap. 16. Lactant. lib. 5. institutio­num cap. 2. Eu­seb. hist. lib. 8. cap. 1. Hiero­nym. in vita Malchi. Cyril Hierosol. cateches. 15. Man tuan in vita Blasij. lib. 2.The first hundred yeares of the Church was a gol­den Age (saith your Pererius) but when the Apostles, and they that heard them were gone, errours and abu­ses began to take root, through Heretikes, Philoso­phers, and Diuines giuen ouer to too much daintinesse and ambition, and degenerating by the corruptions which peace and plenty bred amongst them: as Hege­sippus relateth: and as Lactantius, Eusebius, S. Jerom, Cy­rill, and your Mantuan complaine. So that Gregorius Magnus (about 600 yeares after Christ) compared the Church to a decayed and putrifying ship; and A gebar­dus, Bishop of Lyons, after him, saith, If the ship of the Church waxed rottē then, alas, alas, what doth it now?

§. 2.

It is recorded, that euen some good Bishops of Rome, Euseb. lib. 5. cap. 23. Socrat. lib. 5. cap. 21. holy men and Martyrs, liuing in the second hun­dred yeares after our Sauiour, out of a desire to aduance their Sea, went somewhat too farre to impose ceremo­nies vpon other Churches: as Anicetus, for the celebra­tion of Easter, who yet was quickly quieted by the good counsell of Polycarp, who made a iourney to Rome to that end, and was greatly honoured by Anicetus.

Euseb. ibid. B. Morton Appeal. lib. 4. c. 7.Not long after, Ʋictor grew somewhat too violent about the same matter, and excommunicated the Easterne Churches for their difference from the Westerne in the celebration of Easter, but he was sharp­ly reproued by Polycrates, See B. Carlton Iurisdiction. cap. 4. §. 19, 20, 21. &c. Bishop of Ephesus, and the other Bishops of the East, and also by Jrenaeus, Bishop of Lyons in France, and the other Bishops there; where­by it may appeare that the B. of Rome began euen then to vsurpe or challenge a Iurisdiction which neither the Bishops of the East or West did acknowledge. They [Page 33] all honoured the Bishops of Rome, as Bishops of the chiefe City, the seat of the Empire, and for their holi­nesse and vertue; and gaue them great and honourable Titles; but yet not greater then we gaue to holy Bi­shops. Saint Basil writes to S. Ambrose, saying,Basil. epist. 55. that he holds the sterne of that great and famous Ship, the Church of God, and that God had placed him in the primary and chiefe seat of the Apostles.Inter epistola Cypriani. See more in B. Ca [...]lton. ibid. §. 22. Cyprian. lib. 1. epist. 3. pag. 12. & pag. 22. in alijs editioni­bus epist. 55. See Cyprians epi­stles. Bellar. de Pont. Rom. lib. 4. cap. 7.S. Ierom wri­ting to S. Augustine in some Epistles, stiles him Papa, (a Title now appropriate to the Bishop of Rome) and and the Bishop of Rome, often entitles Cyprian Papa, in Epistles sent to him.

This holy Martyr Cyprian, wrote sharply to Corneli­us Bishop of Rome, against his vniust intermedling with delinquents of Africa, which being censured, or excommunicated by their owne Bishops, fled to Rome to procure fauour and protection. Cyprian saith, That a part of the Flocke is appointed to each Pastor, which each in seuerall must rule and guide, &c. Yea, Cyprian, and with him the whole Nation of Africa, refused and resisted the Popes Iudgement and gouernment for this point. And Cyprian proceeded to write very contu­meliously of him (as Bellarmine granteth) calling the Pope superbum imperitum, caecae ac prauae mentis; Proud, misiudging, of a blind and corrupt minde. And not onely the holy Martyr Cyprian, with his African Bi­shops, but Saint Basil the Great,Basil. epist. 10. Baronius anno 372. § 32. Vsher. ib. cap. 1. pag. 23. found great fault with these beginnings of corruptions, getting foot-hold in the Latin Church. He called it [...]. Occidentale supercilium, The Westerne pride: and saith elsewhere, Odi fastum illius ecclesiae. I hate the pride and presump­tion of that Church.D Field. church. lib. 5. pag. 240. cap 39. Gerson. part. 4. serm. de pace & vnitate Graeco­rum consid. 6.

And indeed this beginning of corruptions grew so great in the end, that it occasioned the lamentable sepa­ration of the Easterne or Greek Church, from the com­munion with the Latin Church: The other 4 Patriarks, diuiding themselues from the B. of Rome, and at their [Page 34] parting vsing these or the like words:See B. Carlton. Iurisd. cap. 5. Thy greatnesse we know thy couetousnesse we cannot satisfie, thy en­croaching we can no longer abide: liue to thy selfe.

§. 3.

Concil. Carthag. 6 cap. 3. See this whole story fully discust, and all shifts answe­red in B. Mor­tons Appeal. l b. 4 cap. 8. per totum.For these seeds grew from time to time, In the time of Pope Zozimus, (who sate at Rome 417.) began a foul matter; he receiued Plaintifes out of Africa. and al­leadged for his warrant, a Canon of the Councell of Nice. But the Bishops of Africa. gathered together in a Councell at Carthage, could not find that Canon in their copies ot the N [...]cene Councell, nor euer heard of it before, though some of them were of the best learned Diuines then liuing in the world: so that they were much troubled and offended at it, and tooke notice of the Roman-growing ambition. They write therfore to Zozimus, denying for the present, both the Canon and the Popes request, vntill they had searched further. And their letter was deliuered to Boniface, Concil. African. Cap. [...]01. successor to Zozimus (who dyed in the interim) and is extant in the Tomes of the Councels. Meane season, the Fathers of the Councell of Carthage procured two authentick co­pies of the Nicene Canons, one from Cyrillus, Bishop of Auxandria, the other from Atticus, Bishop of Con­stantinople: wherein no such thing was found as Zozi­mus had alleadged. So that when Boniface vrged this matter againe, they sent their Decree, That the true Canons of the Nicene Councels should be obserued, but this Canon they reiected, as forged, and supposititions. But Boniface was also dead before their Letters came to Rome, and Celestinus his successor receiued them. This Celestine vrged the Canon againe, sending Com­missioners into Africke to maintaine the cause; But the African Bishops would not yeeld,Concil. African. cap. 105. but wrote their absolute denyall (after much debating) both of the Canon as forged and of the Popes request as vnfit and vnusuall; admonishing him, Ne fumosum typhum sae­culi [Page 35] in ecclesiam Christi induceret, &c. That he and his successors would not bring into the Church the smoaky pride of the world, &c. And they made a Decree that no appeales should be made to Rome, or to any other place from Africke.

The like Decree had been made in S. Cyprians time,Concil. Afric. cap. 92. Cyprian. ep. 55. by all the Bishops of Africa, that where any fault was committed, there the cause should be heard to preuent appeales to other places, or claimes of other Bishops. And this Canon of the African Councell,Concil Mileuitan cap. 22. was also re­peated and confirmed in the Mileuitan Councel, where S. Augustine was present. For the sixt Carthagenian, the seuenth Carthagenian, the African, and Milevitan Councels were held all about this time by the same men. And in all this businesse S. Augustine had an espe­ciall hand. So that here we haue S. Cyprian, S. Augu­stine, and all the Bishops and Church of Africa, misli­king, resisting, and making Decrees or Canons against the corruptions and vsurpations growing in the Church of Rome. Yea,Hardings an­swer to Jewels challenge. pag. 290. and if we may beleeue Mr. Har­ding and his Authors; These Saints, Martyrs, and Bi­shops withstood, stood out, and liued and dyed out of the Communion of the Church of Rome, an hundred yeares together, rather then they would admit the cor­ruptions and vsurpations of that Church; although these corruptions were then but in the beginning, and farre from the height which now they are come vnto.

§. 4.

And indeed, before they came to that height, their owne Bishop, Gregory the first, cryed out of that ambi­tion in the Bishop of Constantinople, which the Bishops of Rome shortly after assumed. For Iohn, Bishop of Con­stantinople, with new pride and presumption stroue to be called, The chiefe vniuersall Bishop, or Occumeni­all Patriarke, which Gregory Greg. Regist. lib. 4. ep. 32. no­vum nomen, sceleflum, nomen singularitatis. condemned as a new and wicked name, a name of singularity, which none of [Page 36] the Bishops of Rom [...] had euer assumed; and whosoeuer had it,Epist. 34. was the forerunner of Antichrist,ep. 38, 39. & 34. the Vniuersall plague of the Church, and corrupter of the faith, with many other like tearmes.Lib. 7. ep. 30. & 69. &c. The same Gregory com­plained grieuously of those times: andLib. 8. ep. 36. prophesied, that they that came after should see worse times, in comparison whereof they would thinke the former times happy. And in one place he said,Lib. 4. ep. 38. All things that are foretold shall come to passe: The King of pride is at hand, and (which is most grieuous) an hoste of Priests is prepared for him.

This prophesie of Gregory liuing 600 yeares after Christ, was in short time after fulfilled in his successors.Paulus Diaco­nus in Phoca. Hic (Phocas) rogante Papa Bonifacio, statuit sedem Romanae ecclesiae, vt esset caput omnium ecclesiarum. For Boniface the third obtained of Phocas the Empe­rour, that the seat of the Roman Church should be head of all Churches; and the Bishop thereof calledBaronius anno 106. n. 2. Solum Romanum Ponti­ficem esse dicen­dum vniversale, non autem Epis­copum Constanti­nopolitanum. See also B [...]blio­thecarius in Boniface 3. Platina in Boniface 3 and Sabellicus 8.6. against all whom Bel­larmine striues in vaine. In Apologia pro Torto. See B. Andrewes. Ad M. Torti librum Re­sponsio pag. 329. & seq. and Ad Cardinalis Bellarmini Apologium Responsio pag. 277. & seq. and B. Morton Appeal. lib. 4. cap. 11. Vni­uersall Bishop, and not the Bishop of Constantinople: which title in aftertimes gaue a good colour to the Bi­shops of Rome, for their claimed-dominion ouer all Christian Churches.

Vsher. c. 1. §. 18.So that within the first six hundred yeares, doubt­lesse the seeds of much euill were sowen, and Antichrist conceiued, though not yet borne; for in all those six hundred yeares, no man could truly be called Papist, ei­ther for holding this vsurpation, or any other of those 27 Articles which Bishop Jewel learnedly defends a­gainst Mr. Harding.

§. 5.

Vsher. ib cap. 2. § 4 &c.In the succeding times The Bishops of France, Ger­many, and Britany, opposed the Bishop of Rome in the matter of Images, as the African Bishops before had [Page 37] done in the matter of Apeales. For in anno 754; A Synod of 338 Bishops at Constantinople, had abrogated all Images, sauing that one Image of Bread and Wine, which our Sauiour ordained in the B. Sacrament, to represent his Body and Blood.

But the Pope, in the yeare 587,As our English Histories re­port. by another Synod (called the second Councell of Nice) established the worshipping of Images. Which Councell, and Image-worship, our English Church execrated, and our Al­cuinus wrote a Booke against it, which he carried in the name of our Bishops and Princes to the K. of France. The same second Councell of Nice was condemned also by the Bishops of Germany and France, in a Councell held at Frankfort vpon Mene, in the yeare 794. As also by Charles the Great, and Lodouicus Pius his sonne. And in this Lodouicus his time was another Synod held at Pa­ris, anno 821. which condemned the same second of Nice, with the Image worship, and argued the Pope of errour therein.

Now to say, these Councels that were against the Popes Iudgement, were condemned by the Pope, is to no purpose: for thus it appeareth still, that the Prin­ces and Bishops of Brittany, France and Germany, re­iected at once, both the worship of Images, and the de­terminations of a corrupt Councell, and also the Popes infallibity of Iudgement, and his authority ouer them; as the Easterne, and the Southerne African Bishops had done before.

Baronius further addeth,Baronius anno 794. nu. 36.39. & seq. that many learned and fa­mous men liuing then in the world, and in the Ages following, greatly grudged at, and sharpely wrote a­gainst that second Councell of Nice, and the Image-worship by it and by the Popes, confirmed: many of whose names he recites and cites their words.

§. 6.

In these times many Authors write, that the worlds [Page 38] opinion was, that Antichrist was borne: yet that he was yet but an Infant, not able to subdue the Nations vntill a thousand yeares after Christs planting the Church; for till that time Satan was not let loose, Reuel, 20.7,Esay 1.21. Reuel. 17.2 & 18.23. 8. The faithfull City began to be an Har­lot, and great Babylon prostituted it selfe; but could not yet inebriate the Inhabitants of the Earth with her Cups of Fornication, till that time came. But these preparations must goe before: as did also the publi­shing to the world of Constantines Donation, long since, made (as it was pretented) but now first knowen to the world; for the Popes larger temporall Dominion; and also the comming abroad of the Decretable Epi­stles of ancient Popes, long since also said to be written, but neuer before knowen to the world, for the Popes greater spirituall Dominion: both which are condem­ned as meere counterfeits by many learned men, yea, by many of their owne side.

§. 7.

Sigonius l 6. de regno Italiae. Wer­ner. [...]ascil temp. aetat. 6. circa an­num 894 et [...]74 Bellar. de Rom. Pont. l 4. c 12. verbis vlt. nullū saeculum indocti­us aut infaelicius Baronius tomo 10. anno 900. §. 1. Saeculum sui asperitate ac boni sterilitate ferreū, mali (que) ex­undant [...] defor­mitate plumbe­um, [...] (que) nopia scriptorum, obscurum. Abominatio desolationis in Templo—mirum quod non secuta mox fuerit desolatio templi.But the succeeding Ages exceeded in all kind of wic­kednesse, both by the iniquity of Princes, and madnesse of people as Sigonius, Wernerus, and all others record. So openly wicked; that Baronius and Bellarmine can neither hide nor deny it. Bellarmine saith, No Age was more vnlearned, nor more if vnlucky. Baronius saith, They Were Iron Ages, for barrennesse of goodnesse, Leaden Ages for abundance of euill, Ages of darknesse for scarcity of Writers, which he tels in the beginning of the story, lest a weake man seeing (in the story) the abomination of desolation sitting in the Temple, should be offended, and not rather wonder, that there followed not immediately the desolation of the Tem­ple.

And Baronius, anno 912. §. 8. laments thus. O what a face was then of the Roman Church! how filthy! when the most rich, and withall the most sordid Whores domineered at Rome! by whose pleasure Bi­shops Seas were changed, Bishops placed: and (which is horrible to be heard or spoken) their Sweet-hearts (false Bishops) were intruded into Peters seat; which are for no other ends recorded in the Catalogue of Ro­man Bishops, but onely to fill vp the times. And a little after. Then plainly (as appeareth) Christ was in a deep sleepe in the ship, when by these strong winds blowing, the ship was neere couered with waues. He slept (I say) when seeming not to see these things, he suffered them, and arose not to auenge them. And (which see­med yet worse) there wanted Disciples with their cryes to awake him, all sleeping. What Priests doe you thinke were then chosen by these Monsters, what Deacons, Cardinals? seeing nothing is more naturall then for like to beget their like? This and much more Baronius to the like effect.Gerber. epist. 40. at the end of that Age. Vsh. ib. §. 33. Platina in Be­nedicto, 4 Sa­bell. in Ennead. 9. l. 1. & l. 2. Genebrard. chronolg. l 4, in Decimi saeculi initio. Wernerus fasci­culo temporum ae [...]t. 6. circa an­num 944. Vsh. ibid. §. 34. Gerbertus in few words spake much of those times Romanorum mores Mundus perhorrescit The Romans manners the world thorow­ly abhorreth.

Platina and Sabellicus haue the like complaints of the state of the Church, and Popes so vntollerably de­generate.

And Genebrand saith, that in about 150 yeares, there were about fifty Popes, which wholly swarued from the vertue of their Predecessors (a virtute maiorum prorsus deficerunt Apotactici Apostaticiue potiùs, quam Apostolici) rather masters of mis-rule, or Apostataes, then Apostolicke. Wernerus a Carthusian Monke, saith of this age. Sanctitatem Papam dimisisse, & ad Jmpora­tores accessisse. That holinesse forsooke the Pope and came to the Emperours.

Of the profane life of the Clergy; King Edgare made a wise religious speech to the English Bishops, which [Page 40] Alred Abbot of Rhieuall published in writing.Abrod Rhieval. in Genealogi [...] Dauidis Regis Scotiae, MS. I must say (saith hee) that which good men lament, and wicked laugh at: they melt away in gluttony and drun­kennesse, in chambering and wantonnesse; that now the houses of Clerkes are accounted the Brothels of Whores, and Synods of Iesters; their Dicing, their Singing and dancing, their sitting vp till midnight with clamour and horror. Thus, thus yee waste the Patrimony or Kings, the almes of Princes, and which is more, the price of his most precious bloud. Did our Fathers exhaust their treasures to this end?Vsher. ibid. § 33 Polydor. lib 6. Hist. Angl. A [...]l. fric. serm. ad sa­cerdotes MS. colleg. Benedict. Cantabrig. Joan. Stella Sacerdos in vita B [...]nedicti 4 Papae 122. in­quit. Acciderat illi aetati, quod omnis virtus, tam in capite quā in membris, ex hominum igan­via consumpta fuerit. I haue Constantines, you haue Peters sword in our hands. Let vs ioyne hands, and swords, that the leprous may be cast out of our Tents, and the Lords Sanctuary may be purged. Doe it carefully, that wee may not repent of what we haue done, and what we haue giuen, finding that it is consumed, not in the seruice of God, but in the luxury of wicked man, with vnbridled liberty.

The couetous rauin and tyranny both of Monkes and Priests, most scandalous, beyond all lay men, at those times is described and lamented, by Polydore Ver­gil, Aelfricus, Joannes Stella, and others.

§. 8.

Vsh. ibid. cap. 3. §. 1. &c.After the great secular yeare of Christ (1000 after his Incarnation) the Christian faith much decayed from the ancient vnity: and inundation of all wickednesse ouerflowed the world, by the descriptions and lamen­tations of Wernerus, Glaber Rodulphus, Lupus Episcopus, Guilelmus Archiepiscopus Tyrensis, &c. and wonder­full prodigies and terrours appeared from aboue, and below were plagues, famines, earthquakes, &c. (spoken of by Sigonius, Hector Boethius. Hepidamus, Rupertus, Wernerus, Glaber, Sabellicus, Sigebert, Nangiacus, Vincen­tius, Bellevacensus, Antonius Florenticus, Archiepisco­pus, Joannes Nanclerus) as proclaymers of Antichrists [Page 41] comming; for many beleeued that Antichrist was then borne, (as Baronius recordeth, 1001. §. 1. & 4.§. 5.) by the testimony of Abbo Floriacensis, of the time pre­sently after the thousandth yeere of Christ; which o­pinion had continued from the times of Hippolitus, Cy­rill, and Chrysostome.

In the thousandth yeare after Christs birth,Vsh. ib. cap. 4. Benno in vi [...] Hil [...]hbrandi & Platina in vita [...]jus. Siluester the second was Bishop of Rome, and sate 4 yeares he was before named Gerbertus. He entred by the Diuels aide, (saith the Cardinall Benno) and by the deuils de­ceit was quickly destroyed. And anno 1033. (which was the thousandth after Christs death,) Benedict the ninth, a childe of ten or twelue yeares old was made Pope, by money, not by merit, and sate 12 yeares. Hee was also cunning in Magicke and diuelish in Arts, and wrought much mischiefe to the Church and Common wealth, (saith Benuo) he was homo ignavus & nullius pre­tij (saith Platina and Stella) Probrosus & infamius (saith Ʋolateran) Nefarius (saith Baronius:) and he was cho­sen by the Deuils in the woods (saith Benno) In his time Cardinals began to be in some estimation:Baron. anno 1061. §. 9.16. And in Nicolas the seconds time, anno 1059. they had the first voyces in chusing Popes. Now they doe all, they are created by these words,August. tri­umph. de potestat. eccles. quaest. 8. art. 4. Ballar. Apolog. cont [...]a Iacobum Regem cap. 4. pag. 34, 35. adedit. Romae. 1610. Estote fratres nostri, & prin­cipes mundi The Pope creates them, and they create the Pope. Bellarmine saith. This dignity is not new, since it hath beene 500 yeares. But surely that is new, which came into the Church after Satans loosing. In which respect Wiclife saith, Cardinals were the inuen­tion of the Deuill. For (in stead of lots directe [...] by the Lord in the election of Matthias, Acts 1.) Now whom­soeuer the Cardinals chuse, be he fit or vnfit,Wic [...]f. art. 40. in concil. Constan. sess. 8. & in spe­culo milit. eccle. cap. 10. Camera [...]. Cardi­nal. lib. de Refor [...] Eccle. he is straight Beatissimus Pater, & Immediatus Christi vica­rius. Wicliffe was indeed condemned in the Councill of Constance, yet many in that Councell held with his o­pinion saith Cameracensis: that such choise of the Pope by Cardinals was vnprofitable and hurtfull to the [Page 42] Church, and was vsed without resonable cause, burden­some to the Church and fit to be abolished. Howsoe­uer they are dignified with most glorious and transcen­dent titles,Clemang de cor­rupto Eccle. statu. §. 26. whose office was at first (saith Cleman­gis) to carry out the dead and bury them.

§. 9.

When a thousand yeeres was expired after the de­struction of Jerusalem, still greater miscries fell vpon Christendome. Romanus Diogenes. Emperour of the East, was assayled by Warre, and taken Prisoner by the Sultan of the Persians and Assyrians, troden vpon in despight of the Christian religion and returning home, had his eyes put out by his owne Nobles and reiected. The Sultan subdueth many Countries, great Antiochia; Celosyra, both the Calicias, Isaurio, Pamphilia, Lycia, Pi­sidia, Lycaonia, Cappadocia, Galatia, both the Pontuses, Bythinia, Matt. Paris hist. anno Dom. 1072. and part of the lesser Asia, &c. And in the West, the negligence and wickednesse of the Cler­gy, was so outragious, that some published letters as sent from Hell by Satan and all his infernall powers, gi­uing thankes to the Ecclesiasticall orders that they fai­led in nothing to do him pleasure, but sent or suffered so many soules to descend to Hell, as neuer any Ages had done before.Anton. in Chro. tit. 16. cap. 1. § 21. Segebert. chron. an. 1088 The Shismes of Anti-Popes and Anti-Cesars, encreased this euill: the Crownes and the Cro­siers dissenting, one excommunicating another, and one contemning anothers censure, and treading down both authority and equity vnder their feet. And then began that Nouity (not to call it heresie) that to euill Princes subiection was not due; and though men had sworne fidelity to them,Onuphr. Vita Greg. 7, ex libro 4. de var [...]a crea­tion [...] Rom. Pon­tif. yet they ought them no fidelity: and that whosoeuer rose against the King was not periu­red, but he that obeyed the King, was to be accounted excommunicate This saith Sigebert, was a Nouity, if not heresie. But Onuphrius saith, that hence did arise perniciosissima seditio & haeresis omnium pestilentissima. [Page 43] And Auentinus saith. Then false prophets, false apostles,Aventin. Annal. Bo [...]er. l. 5. false priests came out and deceiued the people with counterfeit Religion, and seeking to establish thier own power and dominion quenched Christian charity and simplicity, and then all good, open, iust, ingenuous, and plaine people thought the kingdome of Antichrist be­gan, for they saw that was come to passe, which Christ so many yeares before had foretold. Thus writes A­ventine, of the times of Gregory the seuenth, formerly called Hildebrand.

Waltramus, Bishop of Naumburg, and Lambertus Schasuaburgensis, and Gerhohus Be cherspergensis say, Now was Satan let loose out of prison.Sir Iohn Hay­woo [...] of Supre­macy, pag. 68. Ma [...]hiavel. dis­pat. de rep. l. 1. c. 12. & Hosp [...]n. de Orig. Monach. l. 6. c. 66. For Piety and Religion now did not onely decline by degrees, but ran headlong to a ruinous downefall, and there was no where lesse piety, then in those that dwelt nearest to Rome, as Machiavel obserued.

This Hildebrand, called afterwards Gregory the se­uenth, liued in this tenth Age, beginning his Papacy, Anno 1076.

The Canons or Dictates of this Hillebrand, Onuphr. in vita Gregorij 7 col. 248. B. Vsher. ib. cap. 5. §. 17. Greg. 7. Kegest. lib. 2 post. epist. 55. tom. 3. Con­ [...] edit. Binij, part. 2. pag. 1196. (which he deuised or executed beyond all his Predecessors, saith Onuphrius) were many and strange: whereof these are the chiefest.

1 That the Bishop of Rome onely is by right called vniuersall.

2 That he may ordaine Clerkes in euery Church where he will.

3 That the greater causes of euery Church ought to be referred to that Sea.

4 That he alone can depose Bishops, or reconcile them.

5 That his Legat is aboue all other Bishops, though he be of inferiour degree, and that he may giue the sentence of deposition against them.

6 That he alone may for the necessity of times, make new lawes.

[Page 44]7 That he alone may vse the Imperiall Ensignes.

8 That his feet alone all Princes must kisse.

9 That he may absolue subiects from their fidelity to wicked Princes.

10 That he alone may depose Princes and Empe­rours.

11 That his sentence way not be retracted by any man; and he alone may retract all mens.

12 That he ought not to be judged of any man.

13 That he is not to be accounted Catholicke, that concordeth not with the Roman Church.

14 That the Church of Rome did neuer erre, nei­ther euer can erre.

15 That the Bishop of Rome, if he be Canonically or­dained, is by the merits of S. Peter vndoubtedly made holy.

16 That no Councell without his command ought to be called generall.Onuphr. ib. col. 250. Sir Iohn H [...]y [...]ard Su­premacy, pag. 57 Aven [...]n. Annal. Boiorum lib. 7. [...]ribuit hanc sententiam Eber­hardo Salisburi­ensi Episcopo: Hildebrandus primus specie re­ligionis Anti­christi imperij fundamenta je­cit. Hoc bellum nesandum pri­mus auspicatus est, quod per suc­cessor [...] hucusque continuatur. And A entine h [...]elfe in the fi [...]t booke, writes thus.

17 That no Chapter or Booke in the Bible shall be accounted Canonicall without his authority.

18 That no man dare to condemne him that ap­pealeth to the Apostolicke Sea, &c.

Vpon these foundations (saith Onuphirius) he laid his steps and stayres, and made his way to effect all that in his mind he had conceiued.

This man was the first that enterprized to be elected and consecrated Pope without consent of the Empe­rour: and set forth a Decree to excommunicate all that affirmed the consent or knowledge of the Emperour to be necessary to the election of Popes. He (saith Auen­tine) was the first, that vnder colour of Religion built vp the Popes Empire (primus Jmperrium pontificium con­didit) which his successors for 400 and 50 yeares toge­ther, maugre the world maugre the Emperours (invito mudo, invitis Imperatoribus) haue so drawne out, that they haue brought into seruitude high and low, put them vnder their yoke, and terrified all with their [Page 45] thunder.—that the Roman Emperour is now nothing but onely a name without a body, without glory.

§. 10.

Onuphrius speakes enough also (though he was a great fauourer and amplifier of the Popes dignity.Onuph [...]n vita Gregor. 7. col. 271, 272.) Thus he writes. Him alone (that is Hildebrand) may all the Latin Churches, but especially the Roman, thanke for freedome from the Emperours hand, and for the large endowment or wealth, riches, and (profanaditi­one) worldly iurisdiction; and for being preferred and set ouer Kings, Emperours, and all Christian Princes: and shortly to speake in a word, by him it attained to that great and high estate whereby the Church of Rome is become the Mistris of all Christians: whereas be­fore, as a poore handmaid, (tanguam vilis ancilla) it was held vnder, not onely by the Emperours, but by euery Prince that was aided by the Emperour: from him (Hildebrand) flowed the right (jus) of that great, and almost infinite power of the Roman Bishop, so feareful and venerable in all Ages. For although before, the Ro­man Bishops were honoured as the heads of Christian Religion, Christs Vicars, and Peters successors: yet their authority stretched no further then to the pro­pounding or maintaining of poin [...]s of faith: but their persons were subiect to the Emperous; all was done by the Emperours appointment; by them the Popes were created; of them the Popes of Rome durst not iudge, or determine any thing. All the Bishops of Rome, Gregory the seuenth was the first (trusting to the Armes of the Normans, and the wealth of Maud the Countesse, a powerfull woman in Italy: and inflamed by the German Princes discords, wasting themselues by ciu [...]ll warres:) beyond the custome of his Ancestors, contemning the authority and power of the Emperor, when he had obtained the Popedome, dared not onely to excommunicate, but further to depriue of his King­dome [Page 46] and Empire, the Emperour himselfe, by whom if he was not elected, yet he was confirmed in his Pope­dome: Res ante easecula inaudita; A thing neuer heard of before that Age. For, the Fables which are repor­ted of Arcadius, Anastasius, and Leo Iconomachus (nihil moror) I recke not of. Whereupon Otto Frisingensis, a Writer of those times,Lego & relego. saith thus; I reade ouer and o­uer the Acts of the Roman Kings and Bishops, but I ne­uer find any of them before this Henry, excommunica­ted by the Bishop of Rome, or depriued of his King­dome,B. Vsher. grauiss. quaest. cap. 5. §. 8, 9, &c. &c. Thus writes Onuphrius. The like with Otto, writes Gotfridus Ʋiterbiensis, Joannes Trithenius: and others alleadged (with these) by our Bishop Ʋsher.

Of Hildebrand, not onely Cardinall Benno (who li­ued in his time and wrote his life) but many others do write very prodigiousand diuellish things: as Paulus Bernriedensis, Ioannes Trithenus, Ioh. Aventinus, Ma­rianus Scotus, Otto Frisingensis, Conradus Liechtenavius, Abbas Ʋrspergensis, Carolus Sigonius, and Onuphrius, that he was a Magician, a Necromancer, and by helpe of the Diuell got the Popedome, and that he was so jud­ged by thirty Bishops gathered together out of Italy, Frace, and Germany, in Synodo Brixinae Noricae, anno 1080. Although the late Iesuite and Cardinall Baroni­us would excuse him. He propagated the doctrine of Deuils, forbidding marriage to the Clergy, and com­manding abstinence from meates, (I Tim. 4.1, 3.) about which many troubles and euils arose in the Church;In the Histo­ries of anno. 1074. as Sigebertus Gemblacensis, and Lambertus Schasuaburgen­sis (beside many other) report at large, and with much detestation.

See the story of this Hildi­brand hereaf­ter.This Hildebrand laid the foundation of Papisme, or the Popes greatnesse, and was exceedingly opposed by the Bishops of Germany and France, and the greatest number of Jtalians condemning his wicked doctrine and courses: as did also the common people, calling [Page 47] the Pope Antichrist, that trode vnder foot, all Lawes,Vsher ib. §. 18.2 [...]. &c. Avent. lib. 5. Annal. aedit. [...]ngolst. anno [...]54. pag. 573. 574. humane and diuine: and vnder the title of Christ, d d the businesse of Antichrist, absoluing men, not from sinne, but from the Lawes of God; filling the world with warres, seditions, rauishments, periuries, mur­ders, fire, and robberies, corrupting Histories to couer and maintaine his ambition; yea adulterating the ho­ly Scriptures with false interpretations to serue his lusts. This inexpiable wickednesse, this mischiefe, ne­uer before heard of in the world, ought to be cut off by the Emperours sword; the Wolfe raging in the Sheeps skinne ought to be taken out of the world, &c. This and much more (as Aventine reporteth,) Plerique tum priuatim, publice clamitant.

At that time therefore the greatest part of the world, Princes, Bishops, and people cryed out for refor­mation of intollerable corruptions crept into the Church.

§. 11.

Antiquus. You and your Authors reckon vp ob­scure Historians; but the most approued writers of Church-Histories, are wholly for vs, such as our Mar­tyr Campian reckoneth vp in his seuenth Reason, Euse­bius, Damasus, Hieronymus, Ruffinus, Orosius, Socrates, Sozomenus, Theodoretus, Cassiodorus, Gregorius, Turonen­sis, Ʋsuordus Regino, Marianus, Sigeberius, Zonaras, Ce­drenus. Nicephorus; These are wholly in the praise of our Church.

Antiquissimus. I answer you manifoldly; First, I haue cited many of these speaking against the manifold corruptions of your Church in their owne times. Se­condly, the more ancient of these which Campian rec­kons, could not speake against the corruptions which were not brought into the Church, vntill after their times. Thirdly the latest of these might well be par­ties with you, as maintained by you, to like the things [Page 48] vsuall in their times, and yet many of them could not hold, but grauely reproued the nouell corruptions of their times.See B. Mortons Apologia Cathol. part. 2. l. 2, c. 9. And lastly, I say Campian wrote vntruely and vnsoundly, making a glorious flourish, that all these Historians were wholly for your praises, when as yet your owne Writers do ordinarily reiect them, as wri­ting against you. As for example.

Eusebius, in reiecting and refelling of whose History Gelasius, hath vsed great wisedome, saith our Bishop Canus Canus loc. theol. lib. 11. cap. 6. pag 659..

And your Cardinall Bellarmine saith. To Irenaeus, Tertullian, Eusebius and Luther, I answer, Omnes mani­festi haeretici sunt. They are all manifest HereticksB [...]l [...]a [...] de Chri­sto l. 1. cap 9. pag. 104..

Hieronymus, He is not the rule of the Church (a bold and a bald scoffe) in iudging of the Canonicall Scrip­tures, saith your Canus Canus loc. com. lib. 2. p. 7 [...]. §. secundum quo­que..

Ruffinus, He knew not the traditions of the Fathers, saith Canus Canus ibid. §. nam ad pri­mum..

Damasus, Sophrnoius, Simeon Metaphrastes (when they crosse the now Romish tenets) they little moue me, saith Bellarmine Bellar. de Rom. pontif. lib. 2 cap. 5. §. ne (que) mul­tum me movet..

Marianus Scotus, secum ipse & cum veritate pugnat. saith Bellarmine Bellar. ibid. §. quocirca sasci­culum temporum & passionale merito contem­nimus.: he plainly crosseth himselfe and the truth; and therefore we iustly contemne his Fascicu­lus temporum, and his Passionale.

Sigebert he was a follower or fauourer of Henry the fourth, and therefore tooke things wrong, saith Bellar­mine Bellar. ib. lib. 4. cap. 13. §. Re­spondeo Sigeber­tum..

Sigebert, and Marianus Scotus, we know well enough, they are corrupt Authors saith Bellarmine Bellar. ib. lib. 3. cap. 24. § quod autem..

Socrates, He was a Nouatian Hereticke, his testimo­ny in dogmaticall points is of no moment, saith Bellar­mine Bellar. de cul­tu Sanctorum lib. 3. cap. 10. § adde vltimò..

Sozomenus, multa mentitur, he lies in many things, saith your Iesuite Valentinianus Valent. de cae­libatu cap. 6. § primo quia So­zomenus.: also, Socrates, and Sozomenus are not worthy of credit (In the story of Paphnutius) Valent ib. Valent. ib..

And Sozomens History is Reprobata a Gregorio, quia multa mentitur, saith Bellarmine Bellar. lib. 1. de clericis. cap. 20. § at quod concil..

Thus the Historians of greatest note which your Campian alledgeth, are by Campians Fellowes and Ma­sters, reiected, refelled or refuted, condemned for Here­tickes, scoffed at, not regarded, counted lyers, mistaken and erronious, corrupted, Hereticks, vnworthy of cre­dit, &c.

Antiquus. Indeed I cannot but wonder at it, that they should be thus in generall applauded, and in par­ticulars reiected?

Antiquissimus. And so the world both in generall and particular deluded. For, obserue here by the way.

First, If these Histories be true, which haue recorded many grieuous corruptions crept into your Church, with the worlds wonder and detestation of them: how haue you been deluded and perswaded of the vnity, sincerity and glory of that Church, neuer spoken a­gainst by any, before Luthers time? but that all Wri­ters and Histories spake in high commendation there­of? which you see, they doe not.

Secondly, If the Histories be false or doubtfull: how can you appeale to them for a true description of the succession, propagation, doctrine, traditions, or cu­stomes of the Church, to shew the sincerity and truth thereof? which you more vrge, and more leane vpon then vpon the Scriptures.

§. 12.

Antiquus. Well then to let these histories passe,See these things more at large in B. v­sher. ib. cap. 7. §. 5. shew me some learned Iudicious Diuines, that haue written against the errours and corruptions, by you ascribed to the Church of Rome.

Antiquissimus. Take good Saint Bernard for one (who liued about the yere, 1130.Bernard in Can­tio. ser [...]. 33.) wo be vnto this ge­neration (saith he) for the leauen of the Pharisees, which [Page 50] is hypocrisie: if yet that may be called hypocrisie, which for the abundance cannot, and for the Impu­dence desires not, to be hid. —Omnes amici, & omnes inimici, omnes necessarij, & omnes adversarij: omnes do­mestici, & nulli pacifici: omnes proximi, & omnes quae sua sunt, quaerunt Ministri Christi sunt, & seruiunt Anti­christo. All friends, and yet all are enemies: all necessa­ries, and yet all aduersaries: all of an houshold, yet none peaceable: all neighbours, yet euery one seekes his owne: the Ministers of Christ, but they serue An­tichrist. And afterwards. Superest vt de medio fiat dae­monium meridianum, &c. It remaineth, that the Meri­dian Deuill (the bold deuill that walkes at noone, or at mid-day in the open light) come to deceiue the residue that still are in Christ, persisting in their simplicity. For he hath supped vp the riuers of wise men, and torrents of powerfull men:Iob 40.23. and hath hope that Jordan will run in his mouth that is, The humble and simple that are in the Church. For he is Antechrist, which counterfet­teth himselfe to be not onely the day,2 Thess. 2.4, 8. but the midday: and extols himselfe aboue all that is worshipped as God: whom the Lord Iesus will slay with the breath of his mouth, and destroy in the appearing of his com­ming.

Bern. in Psal. 90. vel. 91. ser. 6.This conclusion also he repeats, writing vpon the Psalme Qui habitat. Superest, vt reueletur homo peccati, &c. It remaineth, that the Man of sinne be reuealed, the sonne of perdition, Daemonium non modo diurnum, sed & meridianum: quod non solum transfiguratur in An­gelum lucis, sed extollitur super omne quod dictur Deus, aut quod colitur. &c.

Bern. serm. 1. in convers. Pauli. And elsewhere Saint Bernard makes his complaint to God: O God, thy neere friends come neere to stand against thee. The whole Vniue [...]sity of Christian people from the least to the greatest, seeme to haue con­spired against thee. From the sole of the feet to the crowne of the head, there is no soundnesse. Iniquity is [Page 51] gone out from the elder Iudges thy Vicars,Of Bernard, see more in D. [...]eld Appen­dix to the fift booke of the Church, part. 1. pag. 88, 89. which seem to rule thy people: and now we cannot say, such people, such Priest; for the people are not so as the Priest. Alas, alas, O Lord God, those are the first & chiefe in persecution, who seeme to loue and beare the first and chiefe place in thy Church, &c.

Johannes Sarisburiensis told Hadrian the fourth,Joh Sarisbur. in Policratic. lib. 6. cap. 24. plainly, what the world thought of him and his Pre­lats: that the Roman Church shewed her selfe not a mother, but a step mother to all other Churches. For in it sit the Scribes and Pharises, laying importable bur­dens vpon mens shoulders, which themselues will not touch with one finger.— They hurt very oft, and here­in they follow the Deuils, which then are thought to doe good, when they cease to doe harme, except a very few, who performe the name and office of Pastors. Sed & ipse Romanus Pontifex, omnibus grauis & fere intole­rabilis est: that is, euen the Bishop of Rome himselfe is grieuous to all, and almost intollerable.Aliacus de Re­formatione Ec­clesiae. Caesarius Hei­sterbach. hist. lib. 2. cap. 29. These times were euill, the succeeding much worse. Of which Pe­trus de Aliaco, Cardinall of Cambray, said, It was a prouerbe in his time. Ad hunc statum venit Romana ec­clesia, vt non esset digna regi nisi per reprobos. The Church of Rome was come to that state, that it was not wor­thy to be gouerned, but onely by Reprobates.

Robert Grosthead, Matth. Paris. in Henric. 3. See this Histo­ry abridged in D. Field church. appendix part. 1. pag. 97. & B. Carlton. Iurisd. cap. 8. §. 111. a very learned and holy Bishop of Lincolne, liuing anno 1140. wrote sharpely to the Pope (for the euils he did specially in England) that he was opposite to Christ, a murderer of soules, and an Here­ticke in these his courses, &c. Vpon receit of which letters the Pope was exceedingly moued, threatning to cast downe this Bishop into the pit of all confusion, but was p [...]c [...]fied by the more moderate Cardinals, telling him of this Bishops holinesse, learning, reputation: and since there must be a departure from their Church, the medling with such an excellent man might occasion it; the things which he proued being full and manifest.

Archb. Abbo [...]. contra Hill, rea­son 1. §. 28. William Ockam an Englishman, a great Schooleman, liuing anno 1320. for his large reproofe of the Pa­pacy in many points in his bookes, he was excommu­nicated by the pope, and dyed willingly vnder that sen­tence.Catalog testium. verit. lib 18. D. Field. ch l. 3. c. 11. He cryed out of peruerting Scriptures, Fathers, and Canons of the Church with shamelesse and Har­lots foreheads; and that many that should be pillars of the Church did cast themselues headlong into the pit of Heresies

See B. Carlton. Iurisdiction, cap. 1. §. 11. Michael Cesenas, liued anno 1320. he was generall of the Order of the Minorites, he wrote against three constitutions of Pope Iohn 22. and was by Iohn de­priued and disabled from taking any other dignity: but Cesena appealed from the Pope (as from the head of faction in the Church) to the Roman Catholicke, and Apostolicke Church, and was fauoured therein by Oc­kam, and many famous learned men, and by the two Vniuersities of Oxford and Paris.

Nicholas Clemangis, Archidiaconus Baiocensis, liuing anno 1417. in his booke De corupto Ecclesiae statu, writes very sharpely against the Popes ambition and coue­tousnesse, preying vpon all Churches, and bringing them into miserable slauery: and against the stately Cardinals, and other vices of the Clergy.

Gerson lib. de concil o vnius obedientiae, and in many other bookes. John Gerson, Chancellor of Paris, anno 1429. writes the like, wishing that all things should be reformed and brought backe to their ancient state, in or neere the A­postles times.

Of Gersons doctrine, see D. Field Appendix, to the fifth booke of the Church, part. 2. p. 73. & seq. Petrus de Aliaco Cardinalis Cameracensis, liuing about the same time, wrote to the Councell of Constance, a booke wher­in he reprooueth many notable abuses of the Romanists, and giueth aduice how to redresse them.

Arch. Abbot ibid. §. 13. Laurentius Valla, a Patricias of Rome, and Canon of Saint Iohns of Lateran, liuing about the same time. wrote against the forged Donation of Constantine, and [Page 53] many abuses of the Pope: and was by the Pope driuen into exile.

I might here speake of Leonardus Aretinus, Anto­nius Cornelius Lynnichanus, and diuers other writers re­prouing the same things.

§. 13.

Antiquus. Let them alone; for these whom you haue alledged, speake not of any false doctrines of the Church of Rome, but onely against the wicked liues of the Professors.

Antiquissimus. Yes, against both: and especially, be­cause they laboured by false doctrine to iustifie their doings, and therefore they write not onely against the Pope, but against the Papacy, the very office that chal­lenged a right to doe such things as the Pope and his Clergy did.

The two Cardinals Cameracensis and Cusanus, Camer. in his booke to the Councell of Constance. Cusanus Con­cord. Cathol. lib. 2. whol­ly condemned the Papacy (as we do) denying the Popes vniuersality of Iurisdiction, vncontroulable power, in­fallible iudgement, and right to meddle with Princes states; making him nothing but the first Bishop in or­der and honour, amongst the Bishops of the Christian Church.

And this claimed power of the Pope, dissolving the whole frame of Ecclesiasticall Hierarchy, and forme of gouernment settled by Christ, was thought no lesse hurtfull then the bringing in of heresie and false do­ctrine, by all that wrote against it: and therefore they impute vnto it, Heresim pestilentissimam, and all such things as belong onely to Antichrist and his follow­ers.

And indeed the desire of worldly wealth and honour drew on many corruptions of doctrine. For when the ouer-politicke Popes found but few learned i [...]dicious men able to maintaine the truth, and few potent cou­ragious Princes able to maintaine their right against [Page 54] them: then they fell to make their owne greatnesse, wealth, and honour the very rule to square out the Ca­nons of Faith and Gouernment, and then set Clerks on worke to deuise arguments to maintaine them The Church at that time abounding with rewards to quic­ken their wits, and spurre on their diligence. From this root proceeded (doubtlesse) the forged Donation of Constantine, and the Decrees and decretall Epistles of ancient Bishops, then newly brought to the knowledge of the world, and neuer before seene, and in these more learned Ages rejected by their owne Doctors: and from this root, sprung a new generation of Schoolemen, moulding a new Doctrine mixed of Philosophy and divnity, to amuse and amaze the world, and keepe it in blindnesse: and much corruption of Scriptures, which now must haue no other sense then their Philosophy, and the Rules of their Gouernment will giue it. This desire of wealth and greatnesse, brought in Image-wor­ship, which the holy Scriptures so plainly and plenti­fully condemne. For when it might easily haue been abolished,See the Histories of those times. as but then creeping in: and that Leo Jsaurus Emperour, seeing the Sarazens take offence at Christi­ans, to abhorre and massacre them for their Images in Churches, which offence Leo tooke away and burned the Images: Pope Gregory the second, that ought to haue Ioyned therein; opposed him, and tooke the hint to make the Emperour odious to all Italy, as an enemy to Religion, to the Saints and to their Memories. And while the Emperour was weakned by the Sarazens in the East, the Pope made this an occasion to make the West to reuolt from him: and quickly depriued him of Italy: to the great iniury of the Emperor scandall to the world, and hurt to Christendome. And then Image worship must be defended that had been the meanes of so much wealth to the Pope, with opposing Councell to Councell, Princes and learned men one against another, to the great trouble of Christendome. [Page 55] The worshipping of Images therefore did the Pope good seruice: and so it doth still; for it drawes mul­titudes of deuout people to Rome, and other places, with their offerings and other spendings to enrich them.

§. 14.

But to leaue these things, and come to particular doctrines held then by many, otherwise then they be now by the Romans.

The Fathers held those bookes for Canonicall Scrip­tures which we now doe,D. Field of the Church lib. 4. cap. 23. & Ap­pendix. part. 1. pag. 100. See all their allegations in D. Field. lib. 4. cap. 23. and separated those from the Canon which we doe separate. Namely, Melito Bishop of Sardis, Origen, Athanasius, Hilarius, Nazianzen Cy­ril of Jerusalem, Epiphanius, Ruffinus, Hierom, Gregory, and Damascene. So did also many other learned men, liuing in the corrupt state of the Church vnder the Pa­pacy: as, Hugo de Sancto victore, Richardo de Sancto victo­re, Petrus Cluviacensis, Lyranus, Dionysius Carthusianus, Hugo Cardinalis, Thomas Aquinas, Richardus Armacha­nus, Picus Mirandula, Ockam, Caietan, and Dredo. In this point they were all Protestants, and desired the re­formation that we haue made.

That man after the Fall,Field Appendix ad lib. 5. part. 1. pag. 101. vntill he be restored by grace can doe nothing spiritually good, or that is not sinne: nor can any way dispose himselfe to a true conuersion vnto God, without preuenting grace, was the doctrine of S Augustine, Prosper; and more lately of Thomas Bradwardin: Gregorius Ariminensis, Cardinall Conta­ren, and Bonaventure, cited by Cassander Consult. art. 8.

Iustification by Christs imputed righteousnesse (not by our inherent) was taught by S. Bernard. Epist. 190.Bernard. Ge [...]son lib. 4. de consulatione theologiae. See these al­leadged in my second Booke, in the chapter of Iustificati­on. Assignata est homini Iustitia aliena, quia caruit sua. To man is assigned the righteousnesse of another, because he had none of his owne. And serm 61 Jn cantica. And Gerson, and Cardinall Contarenus, and the Diuines of Co­len in their Enchiridion, and Antididagma, and Albertus Pighius.

That man cannot merit any thing properly at Gods hand,See D. Field. Church. appen­dix ad lib. 4. cap. 11. Scotus, Ariminensis, Waldensis are plaine. So Pope A [...]rian on the 4 of the Sentences cited by Cassan­der, Consult. art. 6. and Clicthoveus cited there also. And Bernard. serm. 1. in festo omnium sanctorum, and oft elsewhere, he saith our good workes are via regni, non causa regnandi, the way to heauen, but not the cause meriting heauen.

See these Au­thors words cited at large in Bishop V­shers booke. D. Field Church. appendix part. 1. pag. 103. &c.And Cardinall Contarenus, epist. ad Cardinalem Far­nesium. To which adde out of Bishop Vshers answer to the Jrish Iesuite. pag. 500. & seq. A great number more of ancient Fathers and later writers.

That Christs merits are to be apprehended by a liuely faith, which faith is a motion of the spirit, when men truely repenting of their former life, are raised and lifted vp to God, and doe truly apprehend the mer­cies of God promised in Christ, and doe indeed feele in themselues an assurance that they haue receiued remis­sion of their sinnes, and reconciliation by Gods good­n [...]sse, and by the merit of Christ, and doe cry Abba Fa­ther.

Cited by Cas­sander. consult. a [...], 4.This is expresly deliuered in the booke exhibited by Charles the fift Emperour, to the Diuines of both sides: and the Diuines agreed vnto it.

And in the Enchiridion (cited by Cassander, ibid.) well approoued by all the learned Diuines of Jtaly and France: and by Cardinall Contarenus in his Tract of Iustification: and by the Diuines of Colen in their An­tididagma, De duplici fiducia, and by Saint Bernard, serm. 1. de Annuntiatione dominica.

The Communion in both kindes is deliuered to the people in all Churches of the world vnto this day, sa­uing in the Roman Church: and in the Roman Church it so continued, for more then a thousand yeares, in the solemne, ordinary, and publike dispensation of that Sa­crament:Cassander con­sult art. 22. As Cassander sheweth, and Beatus Rhena­nus. And it hath been called for, with great earnest­nesse, [Page 57] by many Nations and Churches,Rhenanus vpon Tertullian de corona militis. both before and in the Councell of Trent: and is still stiffely denyed by the Pope and his Prelates.

Against priuate Communions (called priuate Masses) where none of the people present receiue, but the priests onely: Cassander writes, and Micrologus, Cassander prae­fat. ord. Romani Microl. de officio Missae cap. 19. Clicth [...]veus on the Canon of the Masse, cited by Cassander. ibidem. and Clicthoveus, among many others.

Circumgestation (saith Cassander) is contrary to the manner of the Ancients,Cassander con­sult. art. 22. Feild. quo supra. for they admitted none to the fight of the Sacrament, but the partakers, and therefore the rest were bidden depart. Crautzius prai­seth Cusanus, who being the popes Legat in Germany, tooke away his Circumgestation vnlesse it were with­in the Octaues of Corpus Christi day: The Sacrament be­ing instituted for vse, and not for ostentation.

Touching the honour of Saints, Gerson and Conta­renus, Gerson de Di­rectione cordis. consider 16. & sequent. Contarenus in confut. artic. Lutheri. and many others reprehend sundry superstitious obseruations, and wish they were wisely abolished.

Whether the Saints in heauen doe particularly know our estate, and heare our cryes and grones, not onely Saint Augustine, August. de cura pro mortuis. Glossa in Esay 63 Hugo Erudit. Theolog. de sa­cram. fidei lib. 2. part. 16. cap. 11. and the Author of the Interli­neall glosse; But Hugo de Sancto victore tels vs it is al­together vncertaine, and cannot be knowne. So that though in generality they pray for vs (or rather for all the Church on earth,) yet we may not safely and with faith pray to them.

That in the primitiue Church, publike prayers were celebrated in the vulgar tongue; Lyra confesseth,Lyra in 1. Cor. 14 Caietan in re­spons. ad Arti­culos Parisiense [...], and Caietan professeth that he thinketh it would bee more for edification, if they were so now. And he con­firmeth his opinion out of Saint Paul.

Saint Bernard wrote diuers things concerning the [Page 58] now-Romish Doctrine, touching speciall faith, imper­fection and impurity of inherent righteousnesse, me­rits power of freewill, the conception of the blessed Virgin, and the keeping of the feast of her conception.See D. Field. Appendix to the fift booke of the Church. part. 1. pag. 89. Bernard. serm. 5. de verb. Esaiae. All our righteousnesse (saith he) is as the polluted rags of a menstruous woman.Serm. 1. de An­nunciat. We must beleeue par­ticularly that all our sinnes are remitted vs.Tract. de gra­tia & lib. arb. in fine. Our workes are via regni, not causa regnandi, they are the way that leadeth to the kingdome, but no cause why we raigne.Epist. 175. ad Canonicos. Lugd. The blessed Virgin was conceiued in sin; and the feast of her conception ought not to be kept.

So that what errours and abuses we haue amended in our reformed Churches; those the learned men of former Ages, haue espied, and haue written against them: and we haue made no other Reformation then they heartily desired.

For conclusion of this point; see what a number of famous men, writing and preaching against the cor­ruptions of Rome, One Vniuersity afforded: and thereby gesse what the world did.

§. 15.

Gabriel Powel de Antichristo. Edit. Lond. 1605. reckons these Oxford men amongst many others in his Preface.

1 King Alfred, Founder of Oxford Vniuersity: would not haue his people ignorant of Scriptures, or bard the reading thereof. Anno 880 Capgrav. cataloge. Sanct Angliae. Polydor. Ʋirg. hist. Ang. lib. 5. Baleus.

2 Joannes Patricius Erigena, a Brittan, first Reader in Oxford, ordained by the King; wrote a booke of the Eucharist, agreeable to Bertrams, and condemned after by the Pope, in Vercellensi Synodo. And he Martyred for it, anno 884. Philip. in Chron. lib. 4. sub Henr. 4, Baleus cent. 2. cap 24.

3 Some Diuines at Oxford were burnt in the face and banished, for saying the Church of Rome was the Whore of Babylon, Monkery a stinking carrion: their [Page 59] vowes, toyes, and nurses of Sodome, Purgatories, Masses dedications of Temples, worship of Saints, &c. inuen­tions of the Deuill, anno 960. Matth. Paris. lib. 4. Guido Perpin. de haeresib. Baleus cent. 2.

4 Arnulph or Arnold, an English preacher, a Monke of Oxford, for preaching bitterly against Prelats and Priests wicked liues and corruptions, cruelly but­chered, anno 1126. (but saith Platina, greatly com­mended by the Roman Nobility for a true seruant of Christ) Bale cent. 2. cap. 70.

5 Joannes Sarisburiensis, anglus Oxoniensis theologus, Episcopus Carnotensis, beloued of the Popes Engenius 3. and Hadrian. 4. wrote against the abuses of Clergy and Bishops, in Objurgatorie Cleri, & in Polycratico, he saith, The Scribes and Pharises sit in the Roman Church, lay­ing importable burdens on mens shoulders. The Pope is grieuous to all, and almost intollerable. [Ita debac­chantur ejus legati ac si ad ecclesiam flagellandam egressus sit Satan a fac [...]e domini.] and he that dissents from their doctrine is iudged an Hereticke or a Schismaticke, &c. 1140. Sarisburien. Polycr. lib. 5. cap. 16. & lib. 6. cap. 24.

6 Gualo, Professor of Mathematicks in Oxford, much praised of Sarish. in Polycrat. wrote inuectiues against Priests, of the Monkish profession, their luxu­ries, pompes, and impostures, anno 1170. Bale cent. 3. cap. 15.

7 Gilbert Foliot, Doctor of Diuinity in Oxford, Bi­shop first of Hereford, and after of London, perswaded King Henry 2 (after the example of Jehoshaphat and other Kings) to keepe the Clergy in subiection: and oft resisted and blamed Tho. Becket to his face, 1170. Bale ib. cap. 7.

8 Syluester Gyrald, Archdeacon Meneuensis belo­ued of Hen. 2 and Iohn King of England, wrote a booke of the Monks (Cistertians) naughtinesse, &c. 1200. [...]e­land catalogo virorum illustrium. Bale cent 3 cap. 59.

9 Alexander, a Diuine of Oxford, sent by King [Page 60] John, to defend his authority against the Pope, which he did by reasons and Scriptures: and wrote against the Popes power, and temporall Dominion. He was banished by Langton, Bishop of Canterbury; and dyed in exile, he liued, anno 1207. when King Iohn banished 64. Monkes of Canterbury for contumary breaking his commandement. Bale cent 3 cap. 57.

10 Gualter Maxes, Archdeacon of Oxford, a famous man, hauing been at Rome, and seene the ambition of the Pope, he set it out while he liued with most vehe­ment satyricall criminations. He wrote a booke called, The Reuelation of the Romish Goliah: and diuers o­thers of the enormity of the Clergy: lamentation ouer Bishops, and against the Pope, the Roman Court, the euils of Monkes, &c. he flourished, anno 1210. Siluester Gyrald, in spec. eccles. lib. 3. c. 1. & 14 Bale cent. 3 cap. 61.

11 Robertus Capito, Robert Grosthead, Doctor of Diuinity in Oxford, Bishop of Lincolne; wrote against Prelats idlenesse: and thundered against the Ro­mish Court: he modestly, but yet publikely reproued the couetousnesse, pride, and manifold tyranny of Pope Innocent 4. He was excommunicated to the pit of hell, and cited to come to their bloudy Court, but he appea­led from the Popes tyranny to the eternall tribunall of Iesus Christ, and shortly after dyed, anno 1253. The Priests that taught mens commandements and not Gods, he called Antichrists, Satans priests, theeues, mur­derers of soules, spirits of darknesse: and their exemp­tions by the Pope, he said were the nets of the Diuell: Matth. Paris cals him Magnus Ecclesiae Doctor; skil­full in the Hebrew, Greeke and Latin: Triuetus cals him A man of excellent wisedome, most pure life, and in­comparable patterne of all vertues, 1253. Bale. cent. 4. cap. 18.

12 Sevaldus, Sebald, Archbishop of Yorke, wrastled constantly against the tyranny of the Romish Court. He thought the Pope was permitted of God for the great [Page 61] hurt of many. He wrote to the Pope in great griefe, to abstaine from his accustomed tyranny, and to fol­low the humility of his holy Predecessors: and after Pe­ters examples to feed, not to clip, flea, bowel, deuour, & consume Christs sheepe: but the Pope contemned his admonition: he dyed 1258. Matth. Paris in Hen. 3. anno 1258. Bale. cent. 4. cap. 23.

13 William Stengham Doctor, wrote for the suffici­ency of the New Testament, onely for saluation against the Evangelium eternum. He flourished anno 1260. Bale cent. 4 c. 17.

14 Roger Bacon, Fellow of Merton Colledge in Oxford, a great Philosopher and Diuine (without Ne­cromancy, saith Bale) spake so much against the Anti­christian errours of his time, that Pope Nicholas the 4. condemned his doctrine, and imprisoned him. Anto­nius in Chron. he flourished, an. 1270. Bale. cent. 4. cap. 55.

15 Ioannes Dominicus Scotus, an English man, of Mer­ton Colledge; a great Schoolman, and called Doctor subtilis: he taught against the abuse of the Keyes: and that Transubstantiation could not be proued, neither by Scriptures, or true Reasons, as Bellarmine confesseth, he flourished, 1290. Scotus 4 cent. dist 18.

16 John Baronthorp, Doctor and publicke Reader of Diuinity in Oxford, called Doctor resolutus. He taught that the Pope was to be vnder the Emperour, and Kings. He reuiled the deceits and impostures of Anti­christ, flourished, 1320. as appeares in his booke, De Christi dominio: Jac. Papiens. l. de H. 8. diuortio Bale c. 5.

17 Nicolaus Lyranus, an English man, of the Iewes linage, a Diuine of Oxford, amongst other things, hee wrote a Booke, De visione Dei, against the Pope, anno 1326. Iean. Wolphius, tomo 1. lect. memorab. in anno 1326.

18 William Ockam Fellow of Merton Colledge in Oxford, called Doctor singularis; and after Doctor in­vincibilis, wrote against Pope Ioh. 23 and against Pope [Page 62] Clement, charging him with heresie, and calling him Antichrist, hater of Christian pouerty, and enemy to the Common-wealth he taught that the Pope had no power in Ciuill dominion, flourished 1330. Occam. oper. 90. dierum cap 93. Wolphius lect. memorab. tom. 1.

19 Thomas Bradwardine, of Merton Colledge, Archbishop of Canterbury, wrote for Gods grace a­gainst free will, three bookes: flourished, 1340. Catal. test. ver. tom. 2.

20 Nicolaus Orum, Doctor in Oxford, preached at Rome before pope Ʋrbā 5. & the Cardinals, painting out and condemning the Papacy, and foretelling destructi­on to hang ouer the Pope and Clergies head. He wrote the Epistle from Lucifer to the Clergy, thanking them for sending so many soules to hell He placed his daugh­ters to them as to their proper husbands. Pride, Aua­rice, Fraud, Luxury, and specially, Simony: See the whole Epistle in Powel de Antichristo, in calce libri. he flourished 1351. Catalogus test. ver. tom. 2.

21 Richard Role, de Hampole, Doctor in Oxford, in­veighed against the vnchastity, auarice, and filthinesse of priests, and their Idolatry, anno 1340. Wolphius tom. 1 lect. memorab.

22 Giles Hay, a Diuine in Oxford, wrote a sharpe booke, Contra Flagellatores, which is to be seene in Ba­liol Colledge in Oxford, about the same time. Bale ap­pend. ad cent. scrip. Britan.

23 Richardus Radulphi, Richard Fitz-ralph, an Irish man, Chancellour of Oxford, Archbishop of Armagh, (Archiepiscopus Armachanus Hibernia Prima [...]) wrote against begging Friers, and dedicated his booke to pope Innocent 4. and in his publike Lectures displayed their follies, frauds, luxuries, wantonnesse, pride, pomps and other fryerly vertues: and held it vnchristian to be a wilfull begger, condemned, Deut. 15. Wiclif. and Wal­den, say he was set on by the Bishops and prelates of England: flourished 1355. Wiclif. in Trialogo. Walden in fascicul. zizanorum Wiclif.

[Page 63]24 Richard Killington, Doctor in Oxford, Deane of Saint Pauls in London, defended the said Richards Do­ctrine: and wrote many learned bookes against the Monkes and Fryers. 1360. Bale cent. 4. cap 96.

25 Iohn Wiclife, Doctor in Oxford, wrote great Vo­lumes against Romish corruptions. 1360. of Wiclife, read more, Booke 2. chap. 1. sect. 3. subsect. 4 §. 2. &c.

26 Robert Langland, a Diuine of Oxford, wrote a­gainst Papists corruptions in English, especially the vi­sion of Pierce Plowman, which is extant about Anno 1369.

27 Sir Iohn Mandevil, Doctor of physicke in Ox­ford, Knight after his trauels, said in our times, it was more true then in ancient, Virtus cessat, ecclesia calcatur, clerus errat, damon regnat, Sodoma dominatur, 1370. Bale cent. 6. cap. 46.

28 William Wickam, Bishop of Winchester, building two Colledges one at Oxford, one at Winchester, so ha­ted Sects and Monkes, that he ordained by statute vn­der paine of expulsion present, none of the Fellowes should enter the Religion of a Monke. And though hee did many good workes, yet he professed he trusted to Iesus Christs merits alone for saluation, 1379. Out of the statutes of Wickams Colledge in Oxford. rubrick. 38. and his life written by Tho. Martin. lib. 3. cap. 2.

29 Philip Repington of Merton Colledge, after­wards Bishop of Lincolne, boldly declaimed against the liues and vopure doctrine of the Romish Clergy, the Roman Pharaoh, mens traditions, Fryars beggings, Masses, Pilgrimages, Auricular confession, and other things; at Oxford the Vice-Chancellor, Robert Rigges, and the Proctors ioyning with him, anno 1382. Bale cent. 6. cap. 90.

30 Geffrey Chawter Knight, Student in Oxford, Chawcer in his Plowmans Tale & passim. wrote many things very wittily, reprouing, and scof­fing at the idlenesse foolery, and knauery of the Monks and other Clergy, at their ignorance, counterfe [...]t Reliques, [Page 64] pilgrimages, and Ceremonies: yea the pope himselfe he sticked not to call an idle Lawrell, a Mar­shall of Hell, a proud, enuious, couetous Lucifer, and Antichrist, he flourished, anno 1402.

31 Alexander Carpenter, an Oxford man of Baliol Colledge, wrote a booke entituled, Destructorium vitio­rum: wherein he reproued the carelesse and godlesse liues of Prelats and priests, calling them Traitors to Christ deceiuers, theeues, lyers, raueners, oppressors, lo­uers of pleasures, fleshly hypocrites, cursed tyrants, and execrable Antichrists 1429. Ex destructorio vitiorum part 6. cap. 30. & alibi saepius.

32 Iohn Felton, Fellow of Magdalen Colledge in Oxford, taught the Gospell purely, and much against the popes pride and tyranny. 1440. Leland in Catalogo virorum illustrium. Bale cent. 8. cap. 3.

33 Reginold Paine or Peacocke, of Oriel Colledge in Oxford, made B. first of Asaph, then of Cicester, taught at Pauls Crosse, many things against the Church-abuses of the time: and that the vse of the Sacraments (such as was then vsed) was worse then the vse of the law of Nature: that Bishops sinned in buying their admissi­on of the pope of Rome, that no man was bound to be­leeue, or to be subiect to the Church of Romes deter­mination, that the begging of Friers was idle and im­pious, that it was not necessary to saluation to beleeue that Christs body was materially in the Sacrament. And many other things against the vnsoundnesse of the Papacy: Yea, madnesse contra Papatus insaniam. At last he was condemned of heresie by the slaues of the popish Bishops, 1457. Bale cent. 8. cap. 19. ex Thomae Gascoigni Dictionario Theologico.

34 Iohn Capgraue, Doctor of Diunity in Oxford, complained much of the impious tyranny of the pre­lates, and priests hirelings, exposing their sheepe to the Wolues, seeking their wooll and milke, but not their soules, &c. 1460. Bale cent. 8. cap. 1.

[Page 65]35 Henry Parker, Fellow of All-Soules Colledge in Oxford, preached at Pauls Crosse, against the pride, brauery, and ambition of Prelates, so flat contrary to Christs pouerty and humility. And at the peoples en­treaty, he wrote and published his Doctrine to the great shame of the Prelates. For which, he endured long imprisonment and want, 1470. Leland in Cata­logo virorum illustrium. Bale cent. 8 cap. 29.

These few (for a taste) I giue you, excerpted out of a great number, which that one famous Vniuersity of Oxford afforded. Whereof you may reade more plen­tifully in Master Powels Preface alledged. To search and alleadge the Records of that other famous Vniuer­sity of Cambridge, and the rest of England, would not be fruitlesse, but (I hope) to you needlesse.

Antiquus. This is full enough, so many learned men, Preachers, Doctors, Bishops, and Worthies of all sorts, out of one Vniuersity, with the danger of their state, honour, liberty, and life, setting themselues pub­likely against the corruptions crept into the Church, must needs argue the corruptions to be great, publike, and necessary to be reformed; and I am fully satisfied that it was so. But happily this Reformation might haue beene performed, without such a breach, rent, schisme, and scandall, as you Protestants haue made by your departing from that ancient famous Church of Rome.

§. 16.

Antiquissimus. Oh sir, you must know that this Reformation was sought for, euen at the Popes hands, with great humility and earnestnesse, both by Luther himselfe at the first, and also by many other learned [Page 66] men,This appea­reth by [...] Commencaries. History of [...]he Coun­cell of [...]r [...]. Onuph [...]. S [...] ­rius. Thua [...]us, and oth r Hi­stories of those times. States, and Pr [...]nces; yea, by the Emperour him­selfe with much instance. And Pope A [...]rian the sixt was well inclined thereunto, confessing ingenuously, that the Church was mightily ouer-runne w [...]th cor­rup ions. For reformation whereof, diuers conferen­ces were appointed in Germany, (as not onely our Slei­dan, but your Surius and Thun [...]nus report.) And Pope Clement the seuenth, promised Reformation to the Emperour Ch [...]rles the fift: and three Cardinals (Ca­ie [...], Pole, and Contarene,) were deputed to giue ad­uice for this Reformation After many delayes, a­gaine,Anno 1537. Historie of the Councell of [...]rent. Pope Paul the third, appointed foure Cardinals and fiue other Prelates to consider the demaunds of the Protestants, and to collect the abuses of the Church and Court of Rome, and to deuise Remedies to correct them. And of these abuses they gathered great num­bers (which are set downe at large in the twelfth booke of Sle [...]d [...]ns Commentaries.) But all this came to no­thing. For when vpon due examination, the Cardi­nals found many things too nearely, touching the quicke, the Reformation thereof would vncurably wound the Sea of Rome, ouerthrow and vndoe the greatnesse of their wealth and worldly estate, and when they consulted deepely thereof with the Pope;See D. W [...]ite against [...]er. pag. 10 [...], 1 [...]7. there followed a conclusion, and a plot quite contrary. In re­gard of the principall things, That nothing should bee reformed, but all should be iustified, since a thorow-re­formation would spoyle them, and a halfe-reformation would not content the Protestants; and yet would giue the world occasion to thinke. They might erre in many things if they reformed some. Now therefore the proceeding must be changed. At first many of their Diuines opposing Luther, laboured to proue all their Doctrines, Ceremonies and Gouernment by the Scrip­tures: now they find it cannot be. Therefore the Scriptures must be cryed downe, disgraced disabled, as ambiguous, and insufficient to teach and guide the [Page 67] Church. And the Church (to wit, their owne onely Church of Rome) must be exalted aboue the Scrip­tures. That Church must giue authority to the Scrip­tures, yea, and sense also, so that no sense of the Scrip­ture shall be receiued, but that which that Church al­loweth. For that Church only cannot erre:See B. And [...]ewe [...] a [...] Ap [...]lo [...]am resp [...] pag. 259 and therfore they that admit the Scriptures to be the onely Iudges and Rules of Doctrine and Discipline, are bad Diuines, little better then Hereticks, & Enemies to the Church.

From hence came those base speeches from their Doctors, Eckius. Hosius contra [...] lib. 3. p [...]g. 148. [...] s [...] ­g [...]us. That the Scripture hath no authori­ty but from the Church: Hosius, No more force then Aesops Fables, without authority from the Church: Pighius, the Scripture is of it selfe but a Nose of Waxe, which may be writhen euery way.

Costerus compares it to a sheath,Costeranchir, d [...] sa [...]a script. cap. 1. §. huius script. pa 44. B llar. de verbo D [...]i l [...]b. 4. c [...]p. 9. in [...]alce. Concil. Trid. sess. 4. Pighius controv, 3. pag 92 & Hi­ [...]arch. epist nunc. Mulhus. disp. 2. de fide pa. 21. See D. White a­gainst Vish [...]r. pag 92. admitting any Dag­ger, Wooden or Leaden.

The Iesuite Salmeron saith, Tradition is the sure rule of Faith, by which the Scriptures are to be tryed. And Bellarmine saith the best way to try which be true tra­ditions, which be false, is the authority of the Church of Rome. So that now (to speake in their Dialect, or meaning.) The Church of Rome is the Queene, and the Scripture her slaue. That Church hath now two ser­uants, of equall authority, Scripture and Tradition: and therefore that Churches Councell of Trent saith, Scrip­turas—& Traditiones, Ecclesiae—pari pietatis aspect [...] ac re­uerentiae suscipit, & veneratur. We receiue the Scrip­tures and Traditions of the Church, with equall affe­ction and reuerence.

Nay, no great matter what the Scripture saith, for their Tradition must interpret it. If the Scripture say, Drinke yee all of this (Matth. 26 27) their Tradi­tion saith, not all, but the Clergy onely: and not all the Clergy, but he that ministreth it onely. So what their Priests teach, must be rece [...]ued and obeyed, whe­ther [Page 68] out of Scripture or Tra [...]ition.Tolet. casuum conscientiae l b 4. cap. 3. p [...]53. Cardinall Tolet saith, The people may merit ar Gods hand in belee­uing an Heresie, if their Teachers propound it, for their obedience is meritorious. And Stapleton, They must not regard quid, but quis, not what is the matter, but who is the man that deliuers it. If a Priest therefore teach it, (be it true, be it false) take it as Gods Ora­cle.

2 Thess. 2.4.What can Antichrist doe more, whē he sits in the Tem­ple of God, as God? exalts himselfe aboue God? but disgrace Gods Word, set vp his owne? make Gods Word speake what he list? both it and the sense of it shall receiue authority from him? His Lawes, his Iudgement, his Agents shall be receiued without exa­mination. And the holy Word of God, which should be the rule of all true faith and good actions, shall lose his place of leading, and follow the Popes fancy?

By these grounds, meanes, and shifts, all the seeking for reformation at the Popes and Romish Prelates hands was vtterly auoyded. And the Roman Church, (as now it stands) is the multitude of such onely as magnifie, admire, and adore, the plenitude of Pa­pall power and infallibility of iudgement: and are so farre from Reformation of errours, and corruptions formerly cryed against, and by many of themselues con­fessed; that they decree them now to be good, impose them now as De fide points of faith, and doctrines of the Church: yea, and persecute with curses, fire and sword, the discouerers, reprouers, and reformers thereof.

So that there was no possibility left to good and godly Princes and States, and to true-hearted godly learned men, but either against their knowledge and conscience to liue slaues to the vnsupportable tyranny and corruptions of the Pope, or else to reforme these abuses euery one in their owne Countries: and if the [Page 69] whole field of the Church could not be purged and dressed, yet euery one to weed out of their owne Lan [...]s and Furlongs, the Tares and filth that choked the good Corne.

Thus I haue shewed you, that errours and corrupti­ons had crept into the once pure and famous Church of Rome: and that they were noted and cryed out vp­on by many Historians, Learned men Bishops Doctors Princes and People: and Reformation sought for, ma­ny Ages before it could he performed: And that nei­ther Luther, nor any other learned men, nor Princes euer intended to erect a new Church: but by refor­ming of the Abuses crept in, to reduce the Church to her ancient purity. Whereupon the Protestant Chur­ches are truly called, The Reformed Churches.

Antiquus. Well sir, shew me now the true diffe­rence betwixt your new reformed Churches, and the Church of Rome, as now it is. How farre they agree, and wherein they differ, in some principall points.

Antiquissimus. I will, and the rather because some rayling Rabsaches of your side, impudently say and print, that [The Protestants haue no Faith, no Hope, A namelesse Author (be like ashamed to set to his name) beginning his booke with these words, The Protestants haue no Faith, &c. no Charitie, no Repentance, no Iustification no Church, no Al­tar, no Sacrifice, no Priest, no Religion, no Christ,] I hope to make it apparant, that we hold all the points of Faith, necessary and sufficient to good life on earth, and saluation in heauen: and that you confesse wee hold them truely; because you hold the same: and we onely refuse your later, needlesse, and vnsound additions there unto.

§. 1.

Antiquissimus.

1 WEe beleeueArticles of the yeare 1562 art. 1. one true God, inuisible, incorporeall, immortall, infinite in wisedome, power, & goodnesse; ma­ker, preseruer, and gouernour of all things: and that in the vnity of this God-head, there be 3 persons of one substance, coequall in wisedome, goodnesse, power, eternity; the Father the Son, and the Holy Ghost: You beleeue the same: But your exalting and adoring the Blessed Virgin (whom we honour and reuerence so farre as we may any the most excellent creature) in such sort as you entitle her a GoddesseL [...]si [...]s oft [...]n [...]al [...]er D am, a [...] si [...], in his [...] and [...] where the [...] and [...]tice., [Page 71] Queene of HeauenSo Hortul. a [...]i ae 117. b such wa t [...]e h [...]resie o [...] the C [...]ll [...] d [...]s. Vpip [...]an, [...]er. 79. and of the world [...]o Hort ani­me 154 b; and make the like prayers to her as you doe to GodYou call her so [...]ne Lo [...]d; her, Lady: him Sauiour, her saluatrix: him Mediator, her Mediatresse: him King, h [...]r Qu [...]en [...]: him God, her Goddesse: As appeares in many of your prayers as sa [...] R [...]g [...], [...]ter misericordiae, vita, dulcedo, salue. And consolatio desolator [...]m, via e [...]antium, s [...]as o [...]m in te sperantium. In Offi [...]io B. Mariae Reformato, & iussu Fij 5. edito. And in the Ladies Psalter (wherin the words of honour and prayers are turned from God to h [...]r, in places innumerable:) Psal. 50. mis [...]rere mei domina,— munda [...]e ab [...]ibus iniquitati­bus me [...]s, ess [...]nde gratiam tuam super me. Psal. 89. Domina resugium fa [...]ta es no [...]s in cunc [...] n [...]ces­sitatibus nostris, Psal. 2. protegat nos dextra tua, mater dei., euen with authority and command ouer her SonneAs their owne Cassander confesseth (consult, art. 21.) they make Christ raigning in heauen, yet subiect to his Mot [...]er. Monstra te esse Matrem. In B [...]evi [...]r. Rom. & officio B. Mariae reformat. And Matris i [...]e impe [...]a Redemptori. Missal. Parisiens. D [...]reus to Whita­ker, fol. 352. saith, This is not against Religion., and as a par­taker of the gouernment of his KingdomeThey assigne Iustice to Christ, and Mercy to the Virgin: As Gabri [...]l B [...]e [...] (in expo­sit. Cano [...]. Missae lect. 80.) saith Confu [...]imus primò ad b atissimam Ʋirgin [...]m caelorum reginam, cui Rex Regum, Pater caelestis, dimidium [...]egni sui dedit, & post Pater cael [...]stis, cum h [...]beat insti­tiam & misericordiam, tanq [...]am potio [...]a regni sui bona; iustiti [...] sib [...] retenta, misericordiam Ma­tri Virgini concessit. The like is written by many other of their learned men, (viri celebr [...]s, saith Cassander, consult. art. 21.) The great learn [...]d [...]esuite Gregorius de Valentia often sets Christ after his mother thus, Glori [...] deo, & B Virg [...]n [...] Mari [...] Do [...]inae nostiae, Item Iesu Christo. At the end of his Treatises, De satisfact De Jdo olat. De diff [...]r. no [...]ae legis. De Indulgentijs, and others.: which wants not much of making a Quaternity of the most glorious indiuiduall and incōmunicable TrinitySee more of this in P. Ma [...]lius Defence of our late learned King Iames his booke a­gainst the answer of Coss [...]tean art. 7. p. 165. & s [...]q. And in B. Andrewes his a [...]swer to Bellarmine, about the same K. Iames his booke, ad c 8. p 174. &c. And in B. Downam, De Antichristo. lib. 3. cap. 8. § 2, 3, 4. & lib. 5. cap 2. §. 2, 3, 4, 5. And in Bishop Morto [...]. Apo­log. Cath. tomo. 1. cap 68. pag. 202. and Protestants appeale l [...]b. 2. cap. 12. sect. 10 and rela­tion of Religion in the West pag. 3 Rainolds & [...]art. cap. 8. divis. 2. pag. 474, 475. And it is abundantly noted in most of our Protestants Bookes.; This is a corrupt doctrine and practise crept into the Church we may not admit.

2 We beleeue the Canonicall Scriptures (recko­ned vp in the sixt Article of the yeare 1562.) to be the vndoubted Word of God written by inspiration of the [Page 72] Holy Ghost, guiding the mindes and pennes of the holy Writers, absolutely free from all errour. You confesse the sameConcil. Trident. sess. 4..

But you adde the Apocryphall bookes, and make them also CanonicallIbid. Si quis libros— [...]aruch Eccl [...]siastici, Sa­pientiae, Iu [...]i [...]h, Tobiae, Duoru [...] Maccab [...]orum, Danielis integros libros cum omnibus suis pa [...]b [...]s, pro [...]t in vulgata editione ha­bentur, prosacris & Canon c [...] non su [...]cepent, Anathema sit., contrary to An [...]iquityFor, to the Iewes were committed the Oracles of God (Canonicall Scriptures) to be kept, Rom. 3.2. but they n [...]uer acknowledged the Apocryphall bookes, so saith Iosephus lib. 1. contra Appion. See Euseb hist. lib. 8. cap. 10. And Bellarmine h [...]mselfe grants it. lib. 3. [...]e eccle. milit cap. [...]0. init [...]o. B. Andrewes answering Bellarmines Apology (concerning King Iames his Monitory Preface) cap. 7. pag. 15. giues vs ten very ancient Fathers, reckoning the C [...]non of Scripture as we doe: 1 Melito Sardensis in Euseb. 4.26. 2 Origenes 3. 25. 7 in Ios [...]a. 3 Athanasi [...]s in Synops. 4 Hilarius pro [...]og in Psal. 5 Epipha­nius haere [...]. 8. 6 Cyrill [...]s Cat [...]ch, 7 Nazianzen de ver. & ge. scrip. lib. 8 Amphilochius ad Saleucum. 9 Hieronymus in prolog. Gal [...]to. 10 R [...]ffi [...]us in expos. Symboli. D. Field reckons more l [...]b. 4. cap. 23 see more cap 4. sect. 14. The Laodicean Councell excludes the Apocrypha, the Carthaginian Councell re­ceiues them; & both these were confirmed in the sixt generall Councell; how hangs this togeth [...]r? thus: The Lodicean spake of the Canon of faith, the Carthagenian of the Canon of good manners: to both which the sixt Councell subscribed in that sense, and we to it. See thi [...] Whole Controuersie thorowly handled by B. Morton, Apologiae Catholicae part. 2. lib. 1. sex primis captibus. Also in his Protestants Appeale, lib. 4. cap. 18. and by D. Whit [...]es Disp. de sacra scripura quaest. 1. And by D. Field of the Church Booke. 4. chapt. 23, 24..

3 We beleeue the orignall Hebrew of the Old Te­stament, and the Gre [...]e of the New to be authenticall and of vndoubted authority, your side hath heretofore held the contrary, deprauing the Hebrew and Greeke now extant, as intolerably corrupted by Iewes and He­retickes: yet now your best [...]hu [...] Bellar­mine de ver [...]o dei lib. 2. cap. 2. in sine Si [...]tus Senens [...]s Bibl [...]oth. lib. 3. pa [...]. 153. & lib. 8. pag. 630 Ribera com [...]n Hoscam. cap. 9. na. 20. Acosta 2. lib. de Christo Reuelat. cap. 16. And of the Greeke of the new Sixtus Se [...]ens. Bibl. lib. 7 pag. 58. See D. Field. Church. lib. 4 cap. 28. 29. & B. Morton. App [...]al. lib. 4. cap. 18. Sect. 3. learned men come home to vs, and hold them pure from such corruptions, affir­ming, that though some slips of Printers or Writers may be found in letters or words, yet they hurt not the sense, nor derogate from their authority. Thus you iustifie vs.

ButThis your Agorias (a choice man, to deliuer the Roman Catholick Tenets) shew­eth Institutionum lib. 8. cap. 3. § 3. &. 4. where the Greeke or Hebrew now extant (saith he) differeth from the sense of the vulgar Latin, that Latin Edition shall be to vs the Canoninall Scripture, Post habito c [...]ntrario sensu Hebr [...]aicae vel Graec [...] lectionis. And whereas many of their owne side (since the Councell of Trent) haue found diuers faults and errours in the Latin (as Vega, Sixt [...]s Senensis, Canus, Tayva, L [...]ndanus, &c.) Yet Azorius excuseth the matter, saying, They are not errours against faith and good manners: but onely in some places (clariùs, si [...]nificantiùs, proprius. & latin [...]ùs, red­di potuerint: non tamen verius, aut simpliciter certiùs) things might more clearely, signi­ficantly, properly, and in better Latin haue beene deliuered, but not more t [...]ely, or simply, more certainly. Thus saith Azorius, but our Bishop Morton sheweth them many great intolerable corruptions concerning Faith and Manners, and in mat­ters in Controuersie, Apol Cathol. pa [...]t. 2. lib. 1. cap. 11, 12, 13. and in his Prot. Appeal. lib 4. cap. 18. § 3. As also many other Protestant Writers doe. But were in true that Azorius saith, his reason might authorize a translation to be profitable and com­fortable to the people to reade (in any tongue which they vnderstand) but cannot make a Translation more authenticall then the originall, or not liable to be exa­mined and corrected by the Originall. That were to preferre mens conceit before Gods most absolute truth, and is no better then impiety. See Rainolds and Hart confer. chap. 6. divis. 2. pag. 244. &c. D. Whitakers. D. Field. Church. Booke 4. chap 25, 26. specially 27. whereas you make your vulgar Latin authen­ticall also, and of greater authority then the Greeke and Hebrew, where they differ from it: we must neeeds forsake you.

4 We make the written word of God,Artic. 6. 1562. the ground of our faith: and hold nothing necessary to be beleeued to saluation, but what is there either deliuered in ex­presse words, or thence deducted by necessary conse­quence. Your owne learned men conf [...]sse this course to be goodBellar. de Iustif. lib. 3 cap. 8. §. Prima ratio: non potest ali­quid certum esse certitudine fi [...]ei, nisi aut imme­diatè continetur in verbo dei, aut ex verbo dei per euidentem consequentiam deducatur. Fides enim non est, nisi verbi dei authoritate [...]itatur. Ne [...]ue de hoc principio vel Catholici, vel Haere­tici ibitant. Faber Stapa [...]ensis, In his Preface to the Evangelists (which Preface now the Roman Doctors appoint to be left out in the new Prints, by their Indices Ex­purgatorij) saith thus: The Scripture sufficeth and is the onely rule of eternall life, whatsoeuer agrees not to it, is not so necessary as superfluous. The Primiti­ue Church knew no other rule but the Gospell, no other scope but Christ, no o­ther worship then was due to the Indiuidu [...]ll Trinity. I would to God the forme of beleeuing were fetched from the Primitiue Church. Thus saith Sta [...]pulensis.. By which rule (iustified by our Aduer­saries) [Page 74] we conclude that the holy Church of God need not receiue or beleeue any of those things following: to wit Purgatory, Inuocation of Saints departed, wor­shipping of Images, Auricular confession, the Popes pardons, Transubstantiation the Masse to be truely and properly a propitiatory sacrifice, to be offered both for the quicke and the dead: the Sacrament without Communicants, and Communion vnder one kinde (without the Cup) to be sufficient for Lay people: re­seruation of the Sacrament and eleuation thereof, to be worshipped: and circumgestation in Procession, for pompe and adoration: Matrimony, and extreme Vnction, to be properly Sacraments of the New Testa­ment, and to conferre grace: single life necessary to be imposed vpon the Clergy: All which and more your Iesuite Azorius reckons for Traditions vnwrittenAzorius Insti­tutionum lib 8. cap. 4. §. 3. & seq.. Also that the Church of Rome is head of all [...]hurches, and that all Christians must fetch their Faith, their Or­ders, and iurisdiction from it: that the Bishop there­of cannot erre in matters of faith, or interpreting the Scriptures.See more of this point, Rai­nold & Hart confer chap. 5. diuision 1. pag. 184 &c. And chap. 8. di­vis. 1. pag. 462. &c. The Scriptures teach no such thing: and therefore we need not beleeue it.

5 We (being constant to the former rule, for the sufficiency of the Scriptures, in matters of faith and good life) further admit of some kind of Trad tions: to wit, first Doctrinall traditions agreeing with the Scrip­tures, or thence truly deductedMany Fathers call the whole Word of God (which by some holy men guided by Gods Spirit was let downe in writing: and by them also & others deliuered to the people by liuely voyce) A tradition which the Church must preseru [...]: and also the forme of wholesome words, (Creeds, Catechismes &c.) thence deducted. 2 Tim. 1.13. Rom. 6 17. See Rain. & Hart. c. 8. d. 1. p 466, 467. So the baptisme of Infants, if not cō ­manded in plaine words, yet plainly deducted from Scripture, Gen. 17.12, 13. Col. 2.11, 1 [...], Act. 2.38, 39. Luke 18.16. Mar. 10.16. Mat. 19.14. & 18, 14. 1 Cor. 7.14. Mat. 28.19. The doctrine of the Trinity, the equality of three Diuine persons in one substance, and the distinction by incommunicable proprieties. Gen. 1.1, 26. Mat. 3.16. Iob. 1.32. Mat. 17 5 & 28.29 2. Cor. 13.13. 1 I [...]b. 5.7. Psal. 2.7. Heb. [...].3, 5. & 7.3. Col. 1.15. The pro­ceeding of the holy G [...]ost from the Father and the Son, as from one beginning, and one spiration, from all eternity, Ioh. 14.26. & 15.26. & 16.13, 14. Rom. 8.9.. Secondly, rituall [Page 75] traditions, for order and decency, left to the disposition of the Church, being not of Diuine, but of positiue and humane right1 Cor. 14.40. & 11.2. Acts 15 [...]0. So they be not childish or trifling: nor accounted parts of Gods worship: nor with opi­nion of merit: nor burthensome for their m [...]lti­tudeOf the mul­titude S. Au­gustine com­plained in his time. Epist. 119. ad [...]anuar. c. 19. See D. Ram. & Hart c. 8. div. 4. p. 599. & seq..

The first of these no man allowes and commends more then we: and the second kind wee retaine and vse with reuerence, such as are profitable and comely in our times and countries without condemning other Churches differing from ours in such matters: as we find Saint Ambrose and Saint Augustine did. Aug. Epist. 188.

But a third kind of Traditions obtruded for Articles of Religion, grounds of Faith, and part of Gods wor­ship, neither contained expresly in Gods word, nor thence deducted by any sound inference: and yet re­ceiued (by the Councell of Trent, Sess 4.) with the same authority and reuerence that the holy Scriptures are receiued: those we gainesay, as things derogating to the verity, sufficiency, and perfection of the Scriptures. And herein your Romish Writers deale fraudulenly a­gainst vs, and deceiue the world; for they alleadge the Fathers speaking of the first kind of Traditions, as if they spake of all: whereas indeed they write very strongly and sharply against this third kind, which wee refuse. Bishop Ʋsher in his booke against the Jrish Ie­suite, pag. 36. & seq. alleadgeth a whole Iury of ancient Fathers, testifying the sufficiency of the Scriptures, for matters of Faith: Tertullian, Origen, Hippolitus the Martyr, Athanasius, Ambrose, Hilary, Basil, Gregory Nis­sen, Jerom, Augustine, Cyril, Theodoret. So that the Traditions which they vrge, we alow, and those that we deny they write sharpely against.

The Fathers (say your Rom sh) are not of the Prote­stants Church, because they vrge Traditions: but wee say more truely; The Fathers are not of the Romish [Page 76] Church, because they teach, the Scripture is sufficient, and needs no Traditions to supply their defect, as the Romish teach.

When Bellarmine and your other Doctors are pres­sed with the authority of the Fathers, they are com­pelled to yeel [...] vnto vs the sufficiency of the Scriptures, (as I alleadged, artic. 4.) but (obserue their vnconstan­cy) lest they should ouerthrow thereby the manifold doctrines held by their Church, that haue no ground in the Scriptures; they are faine to maintaine also vn­written Traditions to bee the grounds of those Do­ctrines.

See more of this point in Mr. Perkins Reformed Ca­tholicke, the 7 point. B. Morton. Apol. Cathol. part. 2. lib. 1. cap. 32. & seq. And Protestants Appeal. lib. 2. cap. 25. D. Field, of the Church Booke. B. Vsher in his answer to the Irish Iesuite. Rainolds and Hart con­fer. chap. 5. diuision 1. pag. 190.

6 We receiue and beleeue also, the three Creeds, The Apostles, the Nicene, and that of Athanasius These are in our Bookes of publicke pray­er, and booke of Articles of anno 1562 art. 8 and subscribed vnto by all Ministers.: and the foure generall Councels of the Primitiue Church: as good formes of true Christian Doctrine, deductions and explications of ScriptureAcknowlee­ged by King Iames, in his Praemoniti [...]n to all Christian Monar [...]s, p. 35. and by our Acts of Parliament.. You re­ceiue the same also: but you adde a thirteenth article, decreed to be an article of Faith, thirteene hundred yeares after Christ, by a thirteenth Apostle, Pope Boni­face the eightBoniface 8. li­ued an. 13 [...]. his Decree runs thus: Su­besse Romano Pont [...]fici omni humanae creaturae declaramus, di­cimus, desinimus & pronunciamus omnino esse de necessitate salutis. Thus Boniface 8 in extrauag. de majoritate & o­bedientia. cap. vnam santa [...].. That it is necessary to saluation to be subiect to the Bishop of Rome, which is neither in the Scriptures, ancient Creeds, nor ancient Fathers, nor can be thence deducted.

And you haue further also, dately added 12 new Ar­ticles by the authority of Pope Pius 4. (anno 1564) rai­sed out of the Councell of Trent, and added to the Ni­cene Creed, to be receiued with oath, as the true Ca­tholicke Faith, to bee beleeued by as many as shall be sauedIn [...]ulla jura­menti de prosess. fidei. These 12 new Articles you may see also in the E­pistle Dedica­tory to B. Iewels workes in eue­ry Church. In Onuphrius (added to Platina) in vita Pij 4..

[Page 77]7 We beleeue that the true God is to be worship­ped in Spirit and Truth, and according as himselfe hath prescribed: and you yeeld that therein we doe well: but you adde, that he may be analogically & relatiuely worshipped by Images, and by other Doctrines deui­sed by Men, which are not commanded, but sharply re­proued by the Scriptures, Exod. 20.4, 5. Deut. 4.15, 16. Mat. 15.9. Mar. 7 3, 4.7. Col. 2.18, 22, 23. God grant we may serue him as himselfe hath prescribed, and then we shall be sure to be happy enough. See D. Hall, Roma irreconciliabilis sect. 21.

8 We beleeue we ought to pray with feruency and sincerity of heart, with a purpose to forsake all sinne, and to serue God truely, and with faith and hope to be heard: you beleeue so also; but you adde, wee may pray in an vnknowne tongue, without vnderstan­ding sense, or feeling what we say, with many repetiti­ons, and by number (vpon Beads) without weight: and that such prayers are sat [...]sfactory for sin, and meritori­ous of grace. You doe not say (I hope) we ough to pray in a tongue vnknowne: but we may doe it. So you condemne not our custome, (lest you condemne Saint Paul also, 1 Cor, 14.15. &c.) but onely excuse your owne.

9 We beleeue, we ought to pray vnto God, the Father, the Sonne, and the Holy Ghost: you yeeld it to be good; but you adde (not that we are commanded, but) that we may also pray vnto Angels and Saints de­ceased. But surely the worship and inuocation of An­gels is forbidden by the Councell of Laodicaea: much more of Saints. For they that vrged the worship of An­gels, alledged, that for our better accesse vnto God, we we must vse the intercession of Angels (as Gods Cour­tiers and Attendants) and this is your reason for your prayers vnto Saints. The Councell therefore that for­biddeth the one, implieth the prohibition of the other. See more of this in Bishop Mortons Protestants Ap­peal. [Page 78] lib. 2. cap. 12. section 1, 2, 3, 4, 5, 6, &c, and com­pendiously, s [...]ct. 13.

10 We beleeue that our Lord [...]esus Christ is our Mediator, both of Redemption and int [...]rcession. You grant this to be true; but you adde vnto him Angels and Saints, vpon whose intercession and merits, you also in part relye. See B. Morton, ib. lib. 2. cap. 12. special­ly, sect. 10, 11, 12, 13.

Perk. [...]esor. Cath. points. 15.11 We beleeue that the glorified Saints beare most louing [...]ffection to the Saints liuing on earth, and pray in generall for the Church Militant. You beleeue so to; but you adde that they heare mens prayers made vnto them, pray for particular men, and know their wants (which hearing and knowledge, we say, is pro­per to God alone.) But your greatest Clerkes cannot determine how the Saints know our hearts and pray­ers: whether by hearing or seeing, or presence euery where, or by Gods relating or reue [...]ling mens prayers and needs vnto them. All which wayes some of your Doctors hold as probable, or possible: and others de­ny and and confute them as vntrue. Of this, see Bi­shop Morton. Appeal lib. 2. cap. 12. sect. 5. and lib. 5. cap. 2 sect. 2.

Perkins refor­med Catho­licke point. 14.12 We honour Gods Saints deceased, as the Pro­phets, Apostles, Martyrs, and other holy s [...]ruants of God: both by reuerend memorials of them praises to God for them, and for his ben [...]fits to the Church by them, and by imitation of their vertues Their true Re­liques (vertues, bookes, good work [...]s, and e [...]amples) we respect with reuerence. And their bodily Reliques we despise not, but reuerently keepe them, if we may without offence. This you like well, but whereas you further worship the Saints, the [...]r Images, or Reliques, with kneeling, Inuocation, dedication of Churches, and Festiuall dayes and Pilgrimages to their Shrines or Re­liques, you step too farre into superstition and Idolatry. See B. Mortons Appeal. lib. 5 cap. 2. sect. 3 4, 5. and cap. [Page 79] 3. sect. Doctor Hall. Roma irreconciliabilis section 20. and 21.

13 We beleeue t [...]at man is iustified by the merits and passion of our Sauiour Iesus Christ:Antic. 11. 1562. you beleeue so too; but you a [...]de, that he must be further iustified by his owne merits or satisfactions.

Of Iustification, and of Merits, see a large discourse afterwards.

14 We beleeue also, that as Christs most perfect righteousnesse is most nec [...]ssary to be imputed vnto vs for our Iust [...]fication: so our owne inherent righte­ousnesse, wrought in vs by Gods Spirit, for sanctificati­on of life, is necessary to saluation: and that he is no good Christian that shewes not his true conuersion by the fruits of a good life. You cannot mislike this. And yet you charge vs that we open a gate to all licentious­nesse of life because we teach that we are not iustified by our owne good works (which are farre short of per­fection) but by Christs righteousnesse imputed vnto vs, which alone is most perfect and able to satisfie Gods Iustice and his Law We vrge good workes as much as you, as absolute necessary effects of Iustifying grace, but not causes thereof: saying with S. Bernard, They are Ʋia regni, non causa regnandi, The way whereby we must walke to felicity, (or else we shall neuer come to it) but not the meritorious cause of felicity.

15 Yea, we vrge good workes more then you doe. We teach, that in true conuersion, a man must be woun­ded in his conscience by the sense of h [...]s sinnes, his con­trition must be compungent and v [...]hement, brusing, breaking renting the heart, and feeling the throwes (as a woman labouring of Child) b [...]fore the new creature be brought forth, or Christ truely formed in him. It is not done without bitternesse of the soule, without stu­dy, care, indignatio [...] r [...]u [...]nge (2 Cor. 7 11.) But as some Infants are b [...]ne with l [...]sse paine to the Mother, and some with more: so may the new man be regenerated [Page 80] in some with more, in some with lesse anxiety of trauell. But surely grace is not infused into the heart of any sin­ner except there be at least so great affliction of spirit for sinne foregoing that he cannot but feele it; other­wise, he might make a conf [...]ssion without contrition. Thus we vrge sinners to a true feeling and sorrow for their sinne. And for scandalous faults, we vrge open sinners to open acknowledgement, satisfaction of the Church, and to [...]ndure the censures thereof: and all men to practise the actions of holy deuotion, the bet­ter to humble and dispose themselues to be more capa­ble of reconciliation with God: and to promise and vow amendment of life, and set down with themselues the best fitting courses for it.See D. Francis White Orthodoxe Faith. p. 16. We teach, though they must be iustified by Christs merits onely, applied and made theirs by faith: yet that faith must bee iustified to be true, sound, and liuely, by the fruits thereof. For whensoeuer God forgiueth sinne, he giueth grace also to resist and mortifie sinne.See Hookers Discourse of Iustification, §. 21. At the first instant, when we are conuerted and iustified, we receiue the spirit of Adoption, we are made members of Christ, and our bo­dies temples of the Holy Ghost: euen then we receiue habituall righteousnesse, wherewith our soules are in­wardly indued: and if wee liue, that habituall, will bring forth actuall righteousnesse vpon all occasions, mortifying sinne, and beatifying all the parts and acti­ons of our life. All these are giuen together in the root, we receiue them all at once,1 Cor. 6.11. Gal. 6.15. col. 3.10. eph. 4.4.23. 2 Cor. 4.16. psal. 51.10, hebr. 9.14. 1 pet. 2.9. See P [...]rkins Re­for. Cath point. 21 The manifold vses of good workes. they are inseparable, and will shew their comforts inwardly in our hearts, and their fruits outwardly in our liues; which if a man doe not find in himselfe, he can haue no hope of saluation, 1 Cor. 6.9, 10. 1 Iohn 3.8. & 1.6. Ezek. 18 13, 21, 22. Therefore we vrge mortification of sinne, denying our lusts and affections, and a holy resolution to serue God in all soundnesse purenesse, integrity, and sincerity of heart, and a true care to keepe all Gods Commande­ments, not in act onely, but in heart too, without swar­uing [Page 81] at all vnder any colour, dispensation, interpretati­on or whatsoeuer. We thinke, your extenuating of some sinnes, calling them veniall, and extolling mens satisfactions more then themselues need, that they may be applyed by indulgences to them that need, and the slight pennances imposed by your Priests, and reciting a few prayers that haue pardons annexed to them, or pilgrimes to some Saints Images or Reliques (be they true or false) and many other your humane deuices, are the very stranglers of true penance, mortification of sinne, and care of good life.

16 We exhort vnto, and vrge such good workes as God hath prescribed, commanded, and promised re­wards vnto; both of holinesse towards God, subiection to our Magistrates, iustice to men, sobriety and clean­nesse in our selues, and workes of mercy to them that need, &c. You doe not, you cannot mislike this: but whereas you adde other workes out of your owne braines, which God neuer commanded, (nay, which crosse Gods Commandements,A man may forsake pa­rents to be­come a Chri­stian, Mat. 10.37. ergo to be­come a Monk. So Bellarmine r [...]asoneth lib. 2 de monachis cap. 36. contrary to the Coun­cell of Gangren cap. 16. that children may forsake their duty to Parents for vowes of deuised Re­ligion; subiects may rebell against their Princes, yea depose and murder them at the Popes appointment, and doe many such things:) those wee cannot but detest and abhorre.

17 We beleeue that howsoeuer man hath power in naturall, morall, ciuill,Artic. 10. 1562. M Perkins Re­formed Cath. point. 1. and Augus [...]in. confess. art. 18. B [...]llar. teacheth the same, De [...]ra & lib. a [...]. lib. 4 cap. 4 & seq. & lib. 5. cap. 14. & seq. & lib. 6. cap. 1. &c. and also outward Ecclesiasticall actions, to doe them, or not to doe them, except God restraine him: yet he hath no freewill, power, or abi­lity to conuert himselfe truely to godlinesse, to beleeue, or to performe, or will any meere spirituall, inward, or holy actions, pleasing God, vntill God first by his grace, moue his heart to will, and giue him ability to per­forme them, Phil. 2.13.

Your best learned men beleeue and teach so also.

But you haue many other idle questions, needlesse, yet hurtfull to the Church, which your Cassander [Page 82] wisheth were abolished. Cassander consult: in arti­culo 18.

Of this point of Freewill, see a fuller discourse after­wards, lib. 3. Of Freewill.

Hebr. 13.6. psal. 19.11. pro 11.18. hebr. 6.10. mat. 10.41, 42. Bellarmine con­fesseth this to be our do­ctrine, lib. 5. de iustif. cap. 1. So Bellarmine de Iustif. lib. 5. cap. 17. § Iam. vero. and Rhe­mists vpon 2 tim. 4.8. and vpon hebr. 6.10.18 We beleeue that the good works of a iustified person, are acceptable to the Lord, please him are re­warded of him, and procure many excellent blessings from him.

This you beleeue also, but whereas you adde, that that they doe properly and condignly merit eternall life, as an equall recompence and reward: you teach contrary to the Scriptures, and to the ancient Fathers, and to many of your owne men.

Of this point also see hereafter, lib. 3. Of Merit.

19 We beleeue that our Lord hath instituted two Sacraments in his Church, as seales of his Couenant with his people, and Conduits of Iustifying grace; to wit, Baptisme, and his holy Supper. You beleeue the same but you adde fiue other, Matrimony, Penance, Ordination,We find two mentioned by the Fathers as properly called Sacraments Aug. epist. 118. & lib. 3 de doctrina Christiana. cap. 8. Ambros. lib. de Sacra [...]entis. Iustin. Martyr. A­polog. 2. Tertul lib. 4. contra Marc. cap. 34. Cyril. Cateches. See Kemnit. examen. part 2. desa­cram. But of things called Sacraments vnproperly they speake of more then seuen. But this is a nouelty, not knowen, or not obserued in the Church of more then a thousand yeares: and not imposed in the Church of Rome to be necessarily beleeued but very lately. See more of this in B. Mortons appeal, lib. 2. cap. 26. sect. 4, 5. Confirmation, and Extreme Vnction. Of which also we acknowledge the Institution and vse, onely we deny them the name and the nature of Sacra­ments.

Artic. 25. 1562. & art. 27, 28. Perk. resorm. Cath. point. 19.20 We beleeue that God hath so annexed grace vn­to the Sacraments, that all well prepared receiuers doe participate the Iustifying and sanctify ng grace, as well as the outward Elements. You beleeue so too; but you adde, that Sacraments haue this grace, Ex opere operato.

A tic. 29. 1562. [...]1 We beleeue that in our Lor [...]s supper, the wor­thy Communicant really partaketh Christs Body and [Page 83] Blood. You beleeue the same, we onely differ in the manner how; we say spiritually with his soule: you say, with his mouth and stomacke, the substance of the Bread and Wine, being (you say) transubstantiated in­to the body and blood of Christ. So that you also be­leeue that impious Men and Atheists, yea, Cats, Dogs, and Mice, eating the bread, doe eat the very body of Christ. Our manner is enough for saluation, and agree­able to antiquity: yours is a nouelty, and crosseth the analogy of faith.

Of this point see a large discourse hereafter, lib. 3. cap. Of the Eucharist.

22 We beleeue there are two places prepared for soules departed out of this life, Heauen for the blessed,Perkins Refor­med Catho­licke. point. 17. of Purgatory. Hell for the damned. You beleeue so likewise, but you adde other places more, Purgatory, Limbus patrum, and Limbus pucrorum. Of this point see more hereafter, lib. 3. cap. Of Purgatory, &c.

23 We beleeue that Iesus Christ hath satisfied for our sinnes, and redeemed vs. You beleeue so also; but you adde, Christ hath satisfied onely for the eternall pu­nishment, and for sinnes before Baptisme, but that we must satisfie for our following sins,August serm. 13. De verbis dom. Christus suscipi­endo poenam, & non suscipiendo culpam & cul­pam deleuit & poenam. See B Mortons Appeal lib. 1. cap 2 sect. 23. § 47. & lib. 2. cap. 15. sect. 8, 9, 10. and also for the tem­porall punishment due to all our sins, either vpon earth or in Purgatory. This we account an errour against the foundation, making Christ but halfe a Sauiour: and against reason, for he that forgiues the fault, forgiues the punishment also, in S. Augustines opinion.

24 We beleeue that we ought to pray for all the members of Christs militant Church vpon earth: you beleeue so too; but you adde, wee ought also to pray for the soules suffering in Purgatory, which was a thing long time vnknowne to the Church of God.

§. 2.

These are the principall points of Religion, and the foundation of our church; & by your approbatiō of thē, [Page 84] you grant them all to be true good ancient and Catho­licke, which may appeare also by that which follow­eth.

Se h [...]story of the Councell of Trent. lib. 1. pag. 95.At a Diet in R [...]tisbon, (anno 1541.) where was pre­sent, Iasper, Cardinall Contareni, the Popes Nuncio, Gra­nuel deliuered a booke of 22 Articles to be considered of, by the Diuines of both sides (whereof the chiefe were chosen by the Emperour to dispute, namely Ecki­us, Flugius, and Gropperus, Romists, Melancthon, Bucer, and P [...]storia, Protestants) and vpon their debating, some things were approued, and some amended by common consent. They dissented onely in fiue things, and in seuenteene they all finally agreed.

Ibib. pag. 54.55.Also when the Augustane confession (of the Prote­stant Princes and Diuines) was read at Augspurge (an­no 1530) the Popes Legate, Cardinall Campeggio, said plainly to the Emperour, that the difference (of that doctrine from the Roman) for the most part seemed verball; and that it imported not much whether one spake after one manner, or after another; and that for the present there was no cause to make any strict exa­mination of the doctrine: onely meanes should be v­sed that the Protestant should goe no further on.

See Annals Eli­zah [...]ngl pag 63. and Relation of Religionin the West parts pag. x. 2. 159.And Pope Pius the fourth (anno 1560.) offered to Queene Elizabeth, to allow our whole Booke of Com­mon Prayer if she would receiue it as from him, and by his authority. And so he might well doe, for the booke was with great iudgement purposely so framed out of the grounds of Religion, wherein both sides agree, that their very Catholickes might resort vnto it, without scruple or scandall, if Faction more then reason did not sway.

The truth is, were it not for other causes, the Con­trouersies of points of Religion might well be com­pounded betwixt vs. For the learned of them know that our doctrine is sufficient to make vs true Christi-, ans, both for faith and good life: to make vs liue ho­lily, [Page 85] righteously, and soberly by Gods grace; to become good subiects to our Princes; good neighbors amongst men; good, diligent, and dutifull members of the Com­mon-wealth; painfull, peaceable, and blessed people, and blessings to the Countrey where we liue: and to con­duct vs thorow all necessary, gratious wayes and means ordained by God to eternall blessednesse. There is no defect in our doctrine to these ends: to promote Christs Kingdome both of grace and glory,

§. 3.

Onely they know (and we confesse) our Doctrine is insufficient to set vp an earthly Church-kingdome (in­stead of Christs heauenly Kingdome) such as the Pope desireth, ouer-topping all other Christian Princes and Potentates, and maintained with all worldly wealth, pompe, and glory. Were it the purity of Religion which he desired, (described and receiued in the best Primitiue times of the Church) our Religion would a­bundantly satisfie him: but this high transcendent su­premacy of the Pope, farre beyond those Primitiue times, and the wealth of the world to maintaine him and his in their greatnesse,Acts 19.28, 25. is the great Diana of the Ro­mans which they striue for. And these doctrinall con­trouersies are but subordinate meanes, subtilly kept on foot to make the aduersaries of his supremacy more o­dious. For by that craft their wealth is maintained.D. Francis White Orthodox faith. Epist. dedic. Ramolds & Hart confer. cap. 7. di­nis. 6, & 7. pag. 367 & seq. Our Doctor Reinolds obserueth well, and proueth large­ly, that this in these latter Ages hath been the Pope: maine aime and practise. And men of skill and iudge­ment (who knew the popes thorowly and faithfully set forth their liues) haue opened this secret and my­stery of State, (as it hath been managed, since it grew to maiesty) that they minde the propping vp of their owne Kingdome, while they pretend the worship of Christ: and that in the popes language, the Church doth signifie (not the company of the faithfull seruants [Page 86] of God, but) the Papacy: that is, the dominion, and princehood of the pope in things both temporall and spirituall.

K. Iames his Remonstrance to Peron. pag. 246.And our late learned and iudicious King Iames saith, The name of the Church serueth in this our corrupt Age, as a cloke to couer a thousand new inuentions: and no longer signifies the Assembly of the faithfull, or such as beleeue in Iesus Christ according to his Word, but a certaine glorious ostentation and temporall Mo­narchy, whereof the pope (forsooth) is the supreame head.Ibid. pag. 259. And, S. Peters net is now changed into a casting net or a flew, to fish for all the wealth of most flourish­ing kingdomes.

1 To this end, consider whether there be more care and policy to maintaine the popes greatnesse and reue­nues then to make good Christians. For where good Christians are already (such as the Primitiue Christians were) thither the popes Emissaries come to make them the popes subiects, and sticke not at Treasons, Re­bellions, inuasions, if they haue hope so to effect it.

Relation of Religion in the West, pag. 156, 159.2 Consider, whether all other (thogh neuer so profane or wicked, Iewes, Stewes, Turkes, Infidels, Heretickes, or Atheists) open enemies of Christian Religion, be not suffered more quietly to liue in Italy, Rome, and vnder the popes nose, then Protestants, whose onely great crime is, They are against the popes vsurpations and corruptions

Molius defence pag. 464.3 Consider, if all sinnes against God and his Word, be not more slightly punished, then offences against the Popes greatnesse? In cases of Murder, Treason, Incest, Blasphemy, &c. ordinary Bishops may bind and loose: but the cases of hindring men from going to Rome for pardons, of intrusion into any benefice or of­fice Ecclesiasticail, of purloyning any Church goods, or offending the Sea-Apostolicke, &c. those are reserued to the pope onely. And the penitentiary taxe for falsi­fying the letters Apostolicall, is more then three times [Page 87] so much as the taxe for Incest with a mans Mother.

4 Consider,Bellar. de Iustif. lib. 2. cap. 1. in fine. if they winke not at our doctrine in their owne men, as Pighius, the Diuines of Colen, Du­randus, and hundreds of others, as long as they professe subiection to the pope: in such Catholickes our opini­ons are not heresie: but in vs the same opinions are persecuted with fire and sword.

5 Consider,Histor. concil. Trent. lib. 3. pag. 293. how kindly they offer to tolerate things otherwise very odious vnto them, if men will professe subiection to the pope; as (anno 1548.) Paul the third, sent the Bishops of Ʋerona and Ferentino his Nuncij, into Germany, (then almost lost from him) with faculties to grant vnto all persons (Kings, Princes, Ec­clesiasticall and Regular) that would returne to his obe­dience; absolution from all censures, dispensations for irregularities, or objuration, penance, oathes, perju­ries: and to restore them to honour, fame, and dignity: and to license them to partake the Cup in the Commu­nion, to eat flesh in Lent, and Fasting dayes, with many other immunities, so farre as might be done in time and place without scandall, &c. So Pius the fourth,Annals Eliz. Engl. pag. 63. Latin. pag. 49. (anno 1560.) offered to Queene Elizabeth, to allow our whole booke of Common Prayer, if she would receiue it as from him and by his authority.

6 Consider, whether this was not the maine cause of the popes quarrell and thunder against the German Em­perours, and our English Kings, John, and Henry the 8. who held all the doctrinall points of the Romish Religi­on; and onely impaired the popes highnesse, great­nesse or reuenues. In Henry 8 time,Hist. conc. Trid. lib. 1. pag. 70. the Court of Rome maintained, that it could not be said, There was no change of Religion in England, the first and principall article being changed, which is the supremacy of the pope: and that seditions would arise, as well for this onely, as for all the rest, which the euent shewed to bee true. For though the King continued the Religion of the pope so fully by commands and punishments, that [Page 88] pope Paul 3 commended him highly to the Emperour,Ibid, pag. 89, 90. ibid. pag. 87. as an illustrious example to bee imitated in that course: yet for abrogating the popes supremacy and reuenues in England, he thundred a Bull against him, denouncing him depriued of his k [...]ngdome, and his ad­herents of whatsoeuer they possessed, and commanding his subiects to deny him obedience, and strangers to haue any commerce with that kingdome: and all to take armes against, and to persecute both himselfe and his followers, granting them their estates and goods for their prey, and their persons for their slaues.

It is not therefore the points of true ancient Catho­like Christian Doctrine that you so much contend for, to make good gracious Christians, inheritors of heauen­ly felicity: but it is your wealth and greatnesse, or the setting vp and maintaining of your Visible Monarchy of the Church (as you Doctor Sanders calls it) where­of Christ and his Apostles spake neuer a word, and whereof the Primitiue Church neuer dreamed. This, if our Religion would allow,Pius 4. Hist. conc. Trid. lib. 8. pag. 745. you would allow of our Religion. The rather-politicke-then-pious pope saide once: since he could not regaine the Protestants, it was necessary to keepe those in obedience which hee had,Bellar. de eccles. militant. lib. 3. c. 2. §. nostra au­tem sententia. See Triplici nodo pag. 41, 42. Printed 1609. to make the diuision strong, and the parties irre­conciliable. Conformable whereunto, now their Do­ctrine is, that such as submit not to the popes suprema­cy, doe renounce Christianity. For the Church, (saith Bellarmine) is the company of them that liue in subie­ction to the pope, professing the same faith with him, though they haue no inward vertues but be indeed A­theists, Hypocrites, or Heretickes. And in his Epistle to Blackwell, the Arch-priest in England, (anno 1607.) he cals the popes supremacy one of the principall heads of the Faith, and foundation of the Catholicke Religi­on: and saith, They that disturbe or diminish that primacy, seeke to cut off the very head of the Faith, and to dissolue the state of the whole body, and of all the members.

§. 4.

This primacy is practised in the popes challenged gouernment ouer the Church of the whole world. ForTurrecremata lib. 2. c. 27. Aug. Triumph. q. 19. art. 1. as Matrimony is contracted betwixt a prelate and his particular Church (by his election and consecration) so betwixt the pope and the Vniuersall Church. Thus if the pope be the generall bridegroome (sponsus) and Rome the generall bride (sponsa) then they two are the common parents of all Christians, so that none is to be accounted a Christian that hath not the pope for his father, and that Church for his mother.Capist. fol. 31. [...]. So saith Capi­stranus, fol. 56 a.

A manifest errour, for ¹ none of the Churches of the New Testament (Corinth, Galatia, Ephesus, Philippi, Colossus, Thessaly, Smirna, Pergamus, Thyatira, Sardis, Philadelphia, Laodicea, &c.) nor ² other Primitiue Churches following for many hundred yeares, were a­ny way dependant vpon Rome or her Bishop: but were built vpon the foundation of the Apostles and Prophets (in generall) Iesus Christ himselfe being the chiefe cor­ner stone: and by that meanes,Eph. 2.20. were no more strangers and forrainers: but fellow-Citizens with the Saints, and of the houshold of God, Ephes. 2.19, 20. They did not acknowledge Rome their mother, but their sister: not the roote, but a particular branch of the Church: such a one as equally with the rest, did partake of the root and fatnesse of the Oliue tree, Rom. 11.17.Rom. 11.18, 20, 21, 22. And to the Roman Church was written directly this prophe­ticall Caueat, Boast not against the branches: but if thou boast, thou bearest not the root, but the roote thee. Bee not high minded, but feare: for if God spared not the naturall branches, take heed lest he also spare not thee: if thou con­tinue not in his goodnesse, thou shalt also be cut off.

This shewes (¹) that Rome is but a branch, not the root of the vniuersall Church: (²) that it may be cut off, and yet other Churches stand and flourish, being [Page 90] vnited to the common root: and therefore are inde­pendant vpon the Church of Rome. Baronius an. 45. n. 18. Bellar. de Rom. pont. lib. 2. c. 2. & lib. 3. cap. 13. And it is plaine that the mysticall Babylon ('mother of Abominations, drunken with the bloud of the Saints and Martyrs, Re­uel. 17.5, 6,) is the very City of Rome, built vpon seuen mountaines (verse 9.) and raigning ouer the Kings of the earth,Ribera in Apoc. 14. n. 27. & seq. Viegas in Apoc. 27. comment. 1. sec. 3. Suarez lib. 5. c. 7. n. 11. Of this point, see the glori­ous Panegyrick Oration of Innotencius 3. calling himselfe the Spouse of the Church, and magnifying the largenesse, dignity, wealth and dowry of his Bride: apud Vs­serium De ecclesiarum successione & statu. cap. 9. initio pag. 255. See also B. Carlton. Consens contr. 2. de ecclesia cap. 1. pag. 156. and D. Field of the Church. lib. 5. cap. 41. pag. 267. where he answereth Bellarmines arg. libri. 2. de Rom. pont. cap. 31. Ex nominibus quae Romano Ponti­fici tribui solent. (verse 18.) so plaine, that that the Iesuites cannot, doe not deny it, our Rhemists say it was Rome vnder Nero, &c. but later Iesuites, Ribera, and Ʋiegas, & Suarez confesse it must needs be Rome, towards the end of the world, wherein Antichrist shall sit, make ha­uocke of the Church, and be finally destroyed.

CHAP. 5. §. 5.

II. As the Pope challengeth a superiority ouer all Christians so much more particularly ouer all the Cler­gy; who must all deriue their, both Orders and Iuris­diction from him, as from the vniuersall Pastor of the Church, in whom all power of Orders and Iurisdiction originally resideth: So that Bishops pay to the Pope great summes of money for their ceremonies at their entrance, and Priests also their first fruites and yearely tenths, with other payments to fill the Popes Cofers, by exhausting Christian Kingdomes: and all Bishops and Priests become the popes subiects, exempted from the Iurisdiction, Lawes and penalties of the Princes in whose Countries they liue, both their persons, goods, and lands: which is a double iniury to Christian Prin­ces and Common-wealthes. First, that the Princes and State haue no dominion ouer the persons or bodies of the Clergy, or ouer Monkes, Fryars, Nunnes, or other [Page 91] Regulars or Votaries; they cannot be punished by the Kings lawes, be they adulterers murderers, robers, trai­tors, or tainted with other villanies, except the popes officers will degrade them & make thē seculars. Which was the Controuercy betwixt King Henry the second,Read this whole story in our Chroni­cles, especially in Speeds. and Thomas Becket, Archbishop of Canterbury, who would not yeeld the King any authority to punish Cler­gy malefactors, as being none of his subiects. Second­ly, that the Princes and State haue no aide, subsidies, or reuenues out of the goods or lands of Church-men or Abbies: whereas the goods or lands of such men may arise to a quarter or a third part of the whole Realme: yea, and they continually increase from Age to Age, by gifts, bequests, and purchases, and are neuer alienated; to the great impairing of publicke reuenues and publicke force. For which the Venetians and other Common-wealthes haue been compelled to make Lawes of re­straint, lest they should in time be swallowed vp by the Clergy.

This is against Diuinity, equity, and antiquity; Christ was not exempted from the Magistrates power: he ac­knowledge Pilat to haue power to crucify him,Iohn 19.10, 11 & pow­er to release him; euen lawfull power giuen him from aboue. He payed tribute to Caesar for himselfe and his. Saint Paul acknowledged Caesaer to be his lawfull iudge; And taught all men (both for conscience sake,Mat. 17. end. Act. 25.10. Rom. 13.1. &c. 1 Pet. 2.13. Bernard. epist. ad Episcopum Senonensem. Omnis anima, tum vestra, quis vos excipit? qui tentat excipere, tentat decipere. and in equity for the good we receiue from the Magi­gstrates) to be subiect to the ciuill Magistrates that beare the sword. Saint Peter doth the like. Saint Ber­nard writing to a Bishop, tels him he is not exempted from temporall subiection to Princes; he that excepts him deceiues him.

Father Paul of Venice in his Considerations vpon the censure of Pope Paul 5. pag. 39. shewes how the Exemp­tions of the Clergy, came in peece-meale by the priui­ledges of Princes, and not jure diuino.

Anno domini 315. Constantine the great, exempted [Page 92] their persons from publicke and Court seruices. And Constant and Constance his sonnes added their ex­emption from illiberall or sordid actions, and from Im­positions.

308 Valens and Gracianus. 400 Arcadius and Ho­norius. 420 Honorius and Theodosius 2. &c. put the tryall of the Clergy to the Bishop, if both parties were willing; otherwise to the secular Magistrate: which was confirmed by Gracian also, anno 460. and by Leo.

560 Iustinian put the Clergy in ciuill causes to the Bishop, and in criminall to the secular Iudge.

630 Heraclius exempted the Clergy both in ciuill and criminall causes, from the secular Magistrate; yet euer reseruing entire the Princes immediate Deputies and substitutes.

But the popes in following Ages challenged these priuiledges as due to them by diuine right, and abused these Emperours bountifulnesse, to their great distur­bance and dishonour. And in these last Ages wherein priests and Iesuites are so busie with State matters, to the great disquiet and danger of Princes, making Reli­gion a Maske to couer and closely conuey treasons and rebellions: these exemptions and priuiledges are not tollerable.

§. 6.

III. The Popes authority staies not here, in the ge­neral Fatherhood of the Church, or dominion ouer the Clergy, exempting from the secular powers. These are but staires to an higher ascent. In the first and best times of the Church, the gaining of soules to God, was the principall end, and wealth a poore inferiour meanes to maintaine them (selling their lands to relieue the poore Christians, Acts 2.45 and 4.34, &c.) Now (it seemes) greatnesse and wealth are the chiefe ends and a shew of Religion is a meanes to get them. Christs kingdome was not of this world, (Iohn 18.36.) The Popes is: [Page 93] Doctor Sanders calls it,Sanderi libri de visibili mo­narchia. The visible Monarchy of the Church, a Monarchy ouertopping all other, yea prac­tising to depose, dispose transpose all other Christian Potentates, as shall seeme good to the Pope to giue Henries Empire to Rodulph, sending to him a Diadem with this Inscription, Petra dedit Petro, Petrus Diade­ma Rodulpho: authorizing him (like Zimri) to kill his Master, and raigne in his stead. To giue England from King Iohn to Philip of France: our Henry the eigth, his Kingdome to whosoeuer could take it by force: Queene Elizabeths to the King of Spaine: to omit ma­ny others.

Pope Celestinus crowned Henry 6 and his Empresse,See Tortura Torti pag. 264. & 262. Baronius appro­ued not Alex­ander 3. act. an­not 177. for he thought the story not true: But Celestin [...]s fact he com­mends and defends. B. And [...]ews in Tortura Torti. pag. 263. with both his feet; and cast off his with one. An Em­perours Crowne is but the popes football. Gregory 7, made Henry 4. attend bare-footed foure dayes in Winter before his gates. Alexander 3, trode vpon Fredericke Barbarosaes necke, reciting the verse of the Psalme, 91.13. Thou shalt treade vpon the Lyon and Adder, The yong Lyon and the Dragon shalt thou trample vnder thy f et. These things the world cryed shame vpon, and Bellarmine blusheth at some of them, and laboureth to weaken the credit of the Reporters: but our Bishop Andrewes reckons aboue 20 Authors of diuers Nations reporting them.

Christ would not diuide Inheritances amongst bre­thren, as a thing that belonged not vnto him, Luke 12.14. The Pope (Christs pretended Vicar) will. He will giue all the East Indies to the Portug [...]ll and all the West to the Spaniard: and other Kingdomes at his pleasure: with as ample right as he challenged, that tempted Christ, Luke 4 6.

As this is an vnsupportable mischiefe, so the meanes to effect it is as euill or wo [...]se. When people must be so strangely and strongly deluded, and inebriated with false opinions, as to drinke downe poyson instead of wholsome doctrine, to breake Gods absolute, manif [...]st, [Page 94] and holy lawes at the popes commandement: that if the pope take offence excommunicate the King, say he doth and can absolue them from their oath of alleage­ance, and all obedience to their King the Lords annoin­ted, and bid them take armes against him, and root him out: they ought rather to obey the pope then God. Holy Dauid, hauing Saul at aduantage (a wicked King, forsaken of God, and one that furiously sought Dauids death) yet would not touch him himselfe, nor suffer him to be hurt by any other, because he was still the Lords annointed, 1 Sam. 24.4 5, 6, 7. and 26.11, 12. Saint Paul and Saint Peter taught Christians subiection euen to heathen Emperours, persecutors of the Church (for such they were at that time) Rom. 13.1. &c. 1 Pet. 213. The pope is farre from Dauids, Pauls, Peters spirit. Our Saint Peter of Jerusalem commanded, Be subiect to the King as supreme, for so is the will of God, 1 Pet. 2.13, 15. but your Peter of Rome commands the contrary: Be not subiect to the King as supreme, for this is the will of Christs Vicar. Yea (saith our Saint Peter, ib, (verse 19, 20, 21.) Be subiect to your Masters, though they be euill and froward, and for conscience sake to God suffer wrongfully, as Christ did, for that is acceptable to God: but your Peter of Rome saith, R [...]bell against Princes whom J iudge euill and froward, and for conscience sake (doe against all conscience, religion and common hone­sty) worke treasons, insurrections, massakers, for that is ac­ceptable to God. What new, incredible, abhominable do­ctrine is this, that rebellions, treasons, and massacres of Princes and people, differing from the pope in some points of Religion, are meritorious acts, and highly pleasing to God? That dethroning Princes, adiudging their Kingdomes to strangers, filling the world with periuries, rebellions, warres treasons, inuasions, dashing kingdomes against kingdomes, bringing in a Chaos of confusions, and the face of hell into the Christian world: that all these are workes of piety and religion? [Page 95] and poore bewitched people must so beleeue, and so practise? Tantum Rell [...]gio potuit suadêre malorum! [...]ucretius. If this be religion, men had need write Apologies (books of excuse and defence) for Religion: which hath beene and should be the greatest blessing of the world, the power fullest meanes and strongest bond of loue, peace, comfort, and happinesse: lest it now be held the most turbulent suspicious, seditious engine to vndermine and ouerthrow, all loue, peace, comfort, happinesse, and become the greatest plague of the world. Of these things here briefly; of this point I shall speake more fully in fitter place.

§. 7.

IIII. A fourth great policy, whereby the Pope gay­neth to himselfe sure friends and great meanes, is his assumed power to dissolue or dispence with oathes, bonds promises, or leagues. An vnsufferable sinne, but very profitable to him. For when Princes or great men are driuen in their estates to hard conditions or extremities, or desirous for their profit to take some great aduantage by breaking their oathes: they haue no other meanes to saue their honour and credit with the world, then to alledge the warranty of the popes holy authority: which authority they are tyed, after­wards, most firmely to maintaine. Thus the politicke pope, and they whom he fauoureth, thriue in honour, wealth and strength, by blinding the world with this vniust vsurped practise, to the inestimable preiudice of the wronged party, and of all other whom the pope af­fecteth not, whose waightiest actions, resolutions, leagues and contracts, are made nothing worth; or on­ly are in force till the pope list to dissolue them.See B. Andrewes Ad Tortum Re­sponsio. pag 55. He can bind and lose at h s p [...]easure: as our Saint Peter by the Ke [...]es of heauen could binde and vnbinde sinnes: so your Peter of Rome, (b [...] the Keyes of Hell, it seemes) can binde and vnbinde, lawes and oathes, be they neuer [Page 96] so good, holy, and diuine: yea lawes and oathes as easi­ly as sinnes against lawes and oathes. And thus the most solemne oathes for leagues and lawes taken vpon men, sub Deo [...]ste sub Deo vindice, ordained to be the so­ueraigne instruments of iustice and security amongst men,See examp [...]es of these here­after, cap. and the strongest bonds of conscience: are now made delusions of good men, instruments of deceit and mischiefe intollerable; snares to entrappe the well-meaning, to maintaine the deceitfull wrong-doer, and to vphold the popes own greatnesse, with most sh [...]me­full blemishes of Christian Religion. Lawes, oathes, vowes, are soluble and salable at Rome: men are no more to be trusted with them, then without them; they that are on the popes side need not sticke at sinne, breach of vowes, or per [...]uries: he can d slolue all, and cut asunder all the bonds and sinnes of humane peace, secu­rity and society, lawes, oathes, vowes, leagues and ty­alls whatsoeuer.

§. 8.

Hist. conc. Trent. lib. 1. pag. 10. & lib. 8. pag. 791.V. No lesse sinfull, and no lesse profitable to the pope are Matrimoniall dispensations and sentences of di­uorce, as well granted as denyed. When great Princes are sheltered with the name of the Vicar of Christ, to contract some incestuous marriage, or dissolue one, to contract with another to vnite some Territory to their owne, or to drowne the titles of other pretenders, or make some other strait alliance: those Princes are now to defend that authority without which their actions would be condemned: yea, also their children and po­sterity must be fast friends vnto the pope, l [...]st they en­danger their owne legitimation, their state and digni­ty.Annals Elizab. Camden. Appara­ [...]. pag. 2. For vniting of Territories, Charles the 8, King of France made great vse of the popes dispensing power. He had taken the daughter of Maximilian (King of Romans) for his future wife; but afterwards for de­sire of the Duchy of Britany, he solicited to marry Anne [Page 97] the heire of Britanie, though she was betrothed, yea, and already married to Maximilian by his Proxy, or Proctor Wolfgangus, Poleme of Austrich openly in the Church. A double iniury to Maximilian, to haue her taken from him whom he accounted his wife, and to haue his daughter sent home againe, who had been ma­ny yeeres Queene of France. But this could the Pope doe. Philip Cominius reports it, lib. 7. cap 3. adding, whether these things agree with the lawes of holy Church, or no, let others iudge. Some Doctors of Di­uinity said, yea, and many nay. But the issues of these Ladies were very vnfortunate, and many calamities proceeded from these marriages, as he there reports. Yet the pope dispensed with all this, partly to bind the French vnto him, and partly to bridle the Emperour, whom he would not haue grow too great, by addition of Britany to his State. Besides, he needed not much care for this present Emperour Maximilian, a poore prince, full of affaires, and of small credit. Yea Maxi­milian himselfe afterwards affected the popedome, as Guicciardine reporteth. But come we to the affaires of our owne Nation.

Pope Julius the 2. gaue a dispensation, that King Henry the 8. of England, might marry Katherine, the wife of his brother Arthur, deceased. A marriage plainly condemned by the Scriptures, Leu. 18.16. and 20.21. and Mat. 24.2, 4. and by many learned Vniver­sities. Afterwards pope Clement the 7.Hist. concil. Trid. lib. 1. pag. 68. at Henries sute sent Cardinall Campeggio into England, framing a Briefe to dissolue the Kings said marriage with Katherine (to be published when some few proofes were passed, which he was sure would easily be made) and to giue liberty to the King to marry another: This, anno 1524. but anno 1529. The pope thinking it better to ioyne with the Emperour (who was sonne to Katherines si­ster) sent another Nuncio to Campeggio, with order to burne the Breefe, and to proceed slowly in the cause. [Page 98] For the popement to apply himselfe to his best ad­uantages, but the King espying their iugling, finally ba­nished the popes authority out of England.

Annals ibid prae­par. pag. A. 3. Latin Apparat. p. xij.But Queene, Mary, the daughter of H [...]nry, by the said marriage of Katherine, perswaded her selfe that all the right that she had to the Kingdome of England, was vpholden by no other meanes then by the power of the pope, whose dispensation made that marriage lawfull, and gaue sentence of her side, after her father had declared her illegitimate, and therefore she was bound to cleaue strongly to the Pope.

Also Charles the 5, Emperour, procured a marriage betwixt Philip his sonne of Spaine, and Mary, Queene of England, by a dispensation of pope Iulius the 3. because they were allied in the third degree: and that Charles himselfe had contracted to marry her, being then vnder age for time to come.

Ibid. pag. 5. sed [...]atin. pag. 4.After her death, King Philip desirous to keepe Eng­land, treated seriously of a marriage with Queen Eliza­beth (his late wiues sister) with promise to obtaine a speciall dispensation from the pope. Which, the King of France (fearing it would be granted by the pope) la­boured secretly to hinder, but the hindrance of the marriage was from Queene Elizabeth her selfe.

Relation of Religion in the West. pag. 34. & 27. See the whole Tract. pag. 25. & seq.By such dispensations from the pope, marriages in the house of Austria haue been so neere, that they re­maine still as brethren, all of one family, and as armes of the selfe-same body. Keeping their dominions vnited still together without distraction. Philip the second of Spaine, might call the Archduke Albert, both brother, cozen, nephew, and sonne; being vncle to himselfe, co­zen-german to his father, husband to his sister, and fa­ther to his wife.

Such marriages (made lawfull onely by the pope, di­spensing with the Law of God) must needs binde both the parties and issue thereof to be firme to the Papacy, and to maintaine that authority, by which themselues [Page 99] stand maintained and honoured. So searched and pe­netrant is that Sea of Rome to strengthen it selfe more by vnlawfull marriages of other men, then euer Prince yet could doe, by the most lawfull marriage of his owne. And thus the Pope, by some one act, ties vnto himselfe the fauour of many friends, and many genera­tions. Yet may this be thought fit onely for blinded or ill-minded Princes; The well-sighted or well-minded, need no such cloake, nor will make vse of any such, for any otherwise vniustifiable courses. But if they through their owne ignorance, or their Ancestors vn­iust proiects, haue been inuolued in such nets as their conscience now mislikes: they may (after our King Henries example) by Gods booke and the counsell of godly, wise, and learned men, alter their courses, abolish his authority that alters Gods Lawes, or deludes them: and establish their state by more sound meanes. Hu­manum est errare, perseuerare diabolicum.

§. 9.

VI. Other dispensations,See Verdunt discourse, anno 1563. Mense. Febr. in hist. conc. Trid. lib. 7. pag. 676. See Tortura Torti. pag 57. for diuers things hurtfull to the Church, States, and People, but very profitable to the Pope and Court of Rome, are ordinary. About which one Iohannes Ʋerdun spake freely and iudicious­ly in the Councell of Trent. Dispensations (saith he) are accounted dis-obligations from the Law, but Gods Law is perpetuall and remaineth inuiolable for euer. The Pope is not Lord, and the Church his seruant, to bestow fauours as a master vpon his seruants Hee is but a seruant (at the best) to him who is Spouse of the Church: neither can he by dispensing vnbinde any that is bound; but onely declare to him that is not bound, that he is exempted from the Law. Indeed, humane Lawes through the imperfection of the Law­makers, and Cases not foreseene may admit dispensati­ons in sundry occurrences; as exceptions from the ge­nerall Law, where it may be iustly thought, the Law­makers [Page 100] would haue made exceptions if they had fore­seene those Cases: but where God is the Law-giuer (from whom nothing is concealed, and by whom no accident is not fore-seene) the Law can haue no excep­tion, but all his Law is equity it selfe, perpetuall and immutable.

Hist. conc. Trid. lib. 4. pag. 321.The King of France (anno 1551.) in a Printed Mani­fest, published to his subiects, that they were not to regard the Popes dispensations, which were not able to secure the conscience, and are nothing but a shadow cast before the eies of men, which cannot hide the truth from God.

Euen in mens lawes, Dispensationes sunt legum vlnera, Dispensations are deepe wounds: In Gods Lawes deadly wounds, both to the lawes, and to the dispenser. for lawes often wounded, haue little life left in them; and he that wounds them hath little feeling of consci­ence. Christ came not to dissolue the Law, but to fulfill it, (Matth. 5.17.) the Pope comes not to fulfill the lawes but to dissolue them. He vnbinds subiects oathes to Princes: yea, bindes subiects with oathes against Princes: both against Gods Law: binding where he should loose, loosing where he should binde, as Anti­god, and Antichrist. He bindes his Catholickes for a time; while they want strength they shall not stirre getting strength, then they are loosed, then stirre, kill [...] and massacre.

Thus Gregory the 13. interprets the Bull of Pius the 5. And thus Princes of the old Christian faith, that they liue and reigne, are beholden to the Catholickes of the new stampe, not for their faith, but for their weake­nesse.Hist. conc. Trent. lib. 8. pag. 815. And with other Lawes, Constitutions, Coun­cels, and Ordinances, he playeth fast and loose as he list. Take for example that which is written in the end of the history of the Councell of Trent. When much deba­ting had beene betweene the Pope and the Cardinals, whether his Holinesse should confirme the Councell or [Page 101] no: because through the importunity of Princes, and some learned Diuines, many Decrees had passed for re­format on of diuers things, whereby the dignity and profits of the Papacy and Court of Rome would bee much impaired: at last Cardinall Amulius told the pope, Since he could not possibly auoyd the calling and celebrating of the Councell, so much desired by the cla­mour of the world, he must now either quickly con­firme it to satisfie the world, or else Princes and States would vse other meanes by nationall Councells, or by another generall Councell to satisfie themselues. But now by confirming all, and giuing as much quicke ex­ecution as was possible, the pope might stay and quiet the humour of the world for the present: and after­wards by vnsensible and vnresistable degrees, by his dis­pensations he might bring all to the same estate, where­in it was before; without seeming to violate the de­crees of the Councell, and this policy tooke effect; and so both frustrate the good reformation entended by the Decrees, and also gulled the world and all the Princes and Prelates paines, and turned all to the profit of the Pope, his Court, and Cardinalls. Whereby it plainly appeares, The popes faction aymeth not at the good of the Church, or Christian Common-wealthes, but one­ly at their owne wealth and greatnesse, and hereby ap­peares also the great power and iniquity of the Popes dispensations.

Antiquus. Whatsoeuer they aime at: I am re­solued that many of these things cannot be of God; they are certainly the faults of men, and abuses practi­sed vnder colour of Religion I cannot, I will not defend them. But I doe much wonder, how, not be­ing of God, they should be so generally receiued, belee­ued to be of God, and so long continued, and not ra­ther long since driuen out of the world by Princes and People.

Antiquissimus. Sir, if ye knew and considered the policies and power, which haue been vsed, to bring them in and maintaine them, your wonder would cease.

Antiquus. I pray you make me acquainted with them.

Antiquissimus. Some of the principall and most ob­uious, I will: but my wit cannot sound the bottom­lesse depth of the Mystery of Iniquity.

Antiquus. A taste thereof shall content me.

§. 1.

THe Popes principall meanes to make the people his owne, were 1 to keepe the Diuine Scriptures from them, by which else they might discerne his vn­iustifiable policies.Psal. 119.105. and 19.7, 8. For Gods Word is the light and lanthorne of Christians, [Page 101] which S. Paul would haue to dwell plentifully among them, Col. 3.16. and S. Peter would haue Babes in Christ to desire the sincere milke of the Word, that they may grow thereby, 1 Pet. 2.2. which is able to make them wise in the points of faith, 2 Tim. 3.15. and perfectly furnished vnto all good workes, verse 17.Chrysost. serm. 2. de Lazaro. S. Chryso­stome (as doe many other Fathers also) exhorts all people (Lay-men especially, Tradesmen, Carpenters, &c.) to get them Bibles more carefully then any other tooles of their occupation: and the more they dealt in the world, and met with temptations, il examples, and occasions of sinne, so much more carefully to reade the Scriptures, for direction and armour against them. Christ himselfe commandeth, Search the Scriptures, (Joh. 5.39.) and saith, (Matth. 22.29.) Doe ye not erre not knowing the Scriptures? So that, herein They are Anti-Pauls and Peters, Anti-chrysostomes, and Anti-Christs, that teach and practise the contrary:Matth. 5 15. hiding the light of Gods Word vnder their Latin bushels, from the vnlatined people in Gods house; yea, and from the Latined too, vnder great penalties, except they be licen­ced. Surely as this is a meanes to obscure the truth, and lead men as Captiues blind-fold whether they list2 Tim. 2.26.; so it is a signe, they loue not the truth, but are euill men and hate the light, lest their deeds should be reproued, Ioh. 3.20.

§. 2.

But it was not sufficient to take from men the true light, except there be added also a false light, to mis­guide them; for mens mindes being naturally desirous of knowledge, and giuen to deuotion, must haue that hunger satisfied and quieted either by truth or ap­pearance. Their second policy was therefore; 2 To put downe the ordinary Pastors and Preachers, or to take a course that they are discouraged, disabled, grow vnlearned and vnfit to preach: and set vp others. For [Page 104] Saint Paul appointed Bishops to ordaine Presbyters [...], Tit. 1.5. in euery City and Towne, to wit such as dwell a­mong the people, might best know the wants, sinnes, capacities of their owne people;See Tit. 5, 6, 7, &c. 1 Tim, 3.2, &c. and 5.22. Acts 20.17, 18. and apply their tea­ching the best way to informe, reforme, and winne them: and such as being fixed in their places might best be called to account by the Bishop, either for life or doctrine.

This was Gods excellent meanes to preserue sound doctrine and sincere holy liues of Ministers.

But when the Popes ambition and couetousnesse grew so great, that they were not content with Christs heauenly Kingdome, but would super-adde vnto it an earthly kingdome, and make of Christs mili­tant Church, and Church triumphant vpon earth, a vi­sible Church Monarchy (as Doctor Sanders entitles it) ouer-topping all other Kingdomes of ciuill Princes, Kings and Emperours: and draw out of all Countries the Wealth and Treasure of the world to maintaine it: Then the Ministers and Preachers of Christs ordaining, would not serue their turne, but would rather oppose. And therefore it was the popes best policy to disgrace and disable them: and to finde out and set vp others fitter for their purpose, to preach in all places of the world, by the authority and priuiledge of the Popes onely, and wholly exempted from the Bishops iurisdi­ctions, and from all controule of other Ministers or Of­ficers whatsoeuer. So that these new Preachers meere­ly depending vpon the pope, and maintained by him, might answerably maintaine him, vphold his authori­ty and all his proceedings, with the disgrace and bea­ting downe of all his or their aduersaries.

§. 2. See Hist. concil. Trent. lib. 2. pag. 167. 169. 170. an. 1546. & lib. 4. pag. 322.This course was found to be very hurtfull to the Church, and was complained of by many learned men in the following Ages: and in the late Councell of Trent, Reformation thereof was very earnestly called [Page 105] for by many Bishops, especially the Spanish; as a thing that vtterly abolished the Apostles Institution, and the holy Fathers practise, & took away the Bishops office, and was the cause why all things were out of order, and so had growne by degrees from bad to worse for three hundred yeeres. Neither was it possible to a­mend them, wh le these ambulatory Monkes and Fry­ars did so swarme in the world, with priuiledge to preach where and what they list, against the Bishops willes.

Vpon such great and frequent complaints in Trent, Ibid. pag. 170. the pope and Cardinals at Rome, tooke the matter into their consideration: and they quickly saw, that if these exemptions and priuiledges of preaching Monkes and Fryers were taken away, the popes au­thority would decay. For it was a cleare case, that after the six hundredth yeare, the primacy of the Apo­stolicke Sea, had beene vpheld by the Benedictine Monkes exempted, and after by the Congregations of Clunie and Cistercium, and other Monasticall Assem­blies, vntill the Mendicant Fryars arose, by whom it had beene maintained till that time. And there­fore to take away those priuiledges, were directly to oppugne the Papacy, with a manifest depression of the Court of Rome.

These motions therefore were by all possible meanes to be silenced.

Note (by the way) something of the Monkes here named, and the Ages they liued in.§. 3. Tritem. de viris illustr. ord. Bene­diclini lib. 1. cap. 2. &. 5. Tritemius writes that of the Benedictines there were before the Councell of Constance, 15000 Religious houses: and that out of this order, there had beene taken of Popes, eighteene; Cardinals, one hundred and eighty; Archbi­shops, one thousand, one hundred sixty foure; Bishops, three thousand fiue hundred and twelue; by which you may gesse at the multitudes, power, estimation, and authority that this order had in the world.

Azor. instit mo­ral. lib. 12. c. 21. Azorius saith, when this order grew slacke and swarued from their first rule; the Cluniacenses arose out of them, an. 913. And the C [...]sternienses, anno 1198. And these were they that vpheld the Papacy so notably in those middle times of darkenesse, when all Learning, both Diuine and Humane (yea, and almost all good­nesse) was decayed out of the world: and ignorant men were apt to beleeue any thing, and take it for currant and authenticall, which their seeming-holy Church­men taught, being no way able to examine the truth thereof.

§. 4. Legend Aur. Ia­cobi de Voragine in vita Domini­ci. c. Also in vita Dominici, addita Lipomano De historia Sancto­rum. These things (they say) were made knowne to diuers deuout Monkes by Visions or Re­uelations: whereof Iaco­bus de Voragine Bishop of Ge­nua, reciteth some. In legen­da S. Dominici.But in succeeding times, when the worlds eyes were better opened, and the opposers of the Papacy (special­ly, the Waldenses, or Albigenses) grew to greater num­bers and strength: Innocent. 3. hit vpon better meanes against them: by the two orders of begging Fryers, newly deuised by S S. Dominick and Francis. There is a wicked and prophane story (which I thought, the learned of this Age had beene ashamed of, but that I find it new written againe by Costerus the Iesuite, in the Preface of his Institutions) how that Iesus Christ was in a great chafe that the Albigenses increased so fast and seemed to ouercome the world so that he said he would presently destroy the world. But the holy Virgin his Mother, prayed him to be patient a while, that she might first send two men into the world, S. Dominicke and S. Francis; and if they could ouercome them, all should be well: if not, then let him take his pleasure.

They write also that Dominicus hauing deuised a new order against Heretickes, better then any former, came to pope Innocent 3. to haue it confirmed. The pope in some suspence, whether to grant or deny it, one night saw in his dream, the great church of Lateran shrinking in his ioynts, and ready to finke to the earth: whereat affrighted, he thought he saw Dominick presently come, and hold it vp with his shoulders. Vpon which vision he confirmed his new order. Thus writes Vincentius [Page 107] in Speculo histor. Antoninus, Theodoricus, Bertrandus, Bonav. de vita Francisci cap. 3. in fine apud Li­pomanum. Baptista Mantuanus. But Bonaventure saith. It was Saint Francis that held vp the Church. See Bishop Vsher, De successu Ecclesiae cap 9. § 9, 10.

Howsoeuer, it is certaine they that wrote, and they that beleeued these stories, had a strong conceit that these two Orders were —magnae spes altera Romae, Strong successiue props to vphold the Maiesty of the Papacy

And so they were, many wayes: 1 by their multi­tude, for they quickly spread ouer the face of the earth (some say,Chawcer in the wife of Bathes tale. as thicke as the Locusts darkning the ayre, Reuel. 9 or) as Chawcer saith, as thicke as motes in the Sunne Beame.

2 By their credit and estimation among the people, for they were receiued and admired as most holy men, vowing pouerty, forswearing riches lands, or other worldly goods for Christs sake, contented with their Houses, Gardens, and Orchards, liuing on Almes, beg­ged or brought to them, simply cloathed, with ropes for their girdles: and preaching very diligently in all places, specially quaint Tales, and Legends delighting the people. But the sense of their credit made them vntolerably audacious,See these things at large in Mat. Paris. pag 404. and 673. And in B. Vsher De Eccles. cap. 9. §. 14. & seq. in vilifying all ordinary Mini­sters of the Gospell, creeping into, and vsurping their Offices; and magnifying themselues, as the onely men of Gods priuy Councell, full of inspirations and Reue­lations: they onely knew how to distinguish (lepram à lepra) one sinne from another how to open hard and knotty questions, resolue all doubts, giue true penance and absolution, &c. And they kept bookes of the names of all theit Clients that chose them to be their Confessors and counsellours, and by such deuises drew infinite store of people, and much wealth after them, whereby they built very stately houses like Kings Pala­ces; and professing pouerty, abounded with all wealth and superfluity; and so robbed the ordinary Ministers [Page 108] of their maintenance, and brought them into such con­tempt and pouerty, that they made grieuous com­plaints thereof to the Emperour, Pope and Cardinals, in which complaints some Bishops ioyned with them. Yea, the famous Vniuersity of Paris complained to the Popes of their wrongs also, but all in vaine; for the pope fauoured the Fryers, and curbed the Vniuersities priuiledges.

§. 5. See Vsherabi­dem.During this contention at Paris, The Fryers forged a new Gospell (fitter, it seemes, for their purpose then Christs Gospell) and called it the Gospell of the Holy Ghost, and the euerlasting Gospell, Evangelium aeternum; labouring to make men beleeue it was more perfect, better, and worthier then the Gospell of Christ, as the Sunne was more perfect then the Mooue, and the ker­nell of a Nut better then the shell; and that Christs Gospell should then cease, and this should come in the roome of it and continue for euer. And this Gospell continued 55 yeares without any open reprehension of the Church of Rome, and at length was set forth to be openly read and expounded in the Vniuersity of Paris, anno 1255. But it was opposed by some Parisian Doc­tors, Gulielmus de Sancto amore, O do de Duaco, Nicho­laus de Barro and Christianus Belluacensis, who wrote against it, and shewed the monstrous impieties and blasphemies of it. After much contention, finally the matter was brought before the pope, anno 1256. who (with aduice of his Cardinals) tooke order, that this Gospell and all the copies thereof, should be secretly burned, and not openly reprehended for disgracing their Orders: and also that the Parisians bookes writ­ten against it, should be publikely burned. The popes Decree for this purpose, is inserted in Bishop Vshers booke, De successione Ecclesiarum, cap. 9. §. 28. Where also the whole story is set downe somewhat largely, collected out of many approued Historians there cited, ibid. §. 20. & seq.

By this story appeareth the little conscience these seeming holy Fryers made of the truth of their teach­ing,§. 6. or of corrupting Gods Word or abrogating it, or of teaching any thing that might serue for their pur­pose.

And these were the worthy men, whom the Jnnocent pope made choyce of, to vphold (not Christs Church, but) the Papacy: authorizing them to preach where and what they list, without controule of any man, for the maintenance thereof.

3 And not onely to preach, but to exercise the au­thority and power of a most cruell Inquisition,Hos prosterna­mus, deleamus (que) said Dominic [...] to Francis. in vita Deminici. yea made them the chiefe Inquisitors to search out and de­liuer vp to death, all those that gaine-said and with­stood without yeelding vnto the Doctrine and gouern­ment of the Pope, although otherwise they liued ne­uer so holily, iustly, and quietly; which bloody office they executed with all diligence and cruelty.

§. 3.

4 About the same time also, and out of their Schoole, arose another Euill of vnprofitable and idle Sententiaries, Questionists, Summists, Quodlibetists, and such like:1 Tim. 6.4. fit men to corrupt the simplicity of the Gospell, and fill mens heads with darke, thorny, and brawling disputes, to languish about questions,2 Tim. 2, 23. and strife of words, and by too much subtilty, making plaine things obscure; losing the pith, marrow, and kernell of true Theology:1 Tim. 6.20. and bringing true sauing knowledge of good life to prophane and vaine ianglings, and op­positions of science falsely so called. For now was Theology made conformable to their rules of Philoso­phy, and must haue no other sense then their fore-con­ceiued opinions allowed it: and all other senses must be shifted of by subtile distinctions.Viues in his notes vpon S. Augustine de civ, Dei.

The Schoolemen (saith Lodovicus Viues) through ignorance of tongues, haue not onely marred and [Page 110] smootheredLib. 3. cap. 31. all other Arts, butLib 3. cap. 13. &. lib. 19. c. 12. Diuinity too: and and haueLib. 11. c. 11. &. 14. Lib. 13. cap. 1. lib. 18. cap. 1. lib. 20. cap. 16. & lib. 21 cap. 7. As D. Rainolds hath collected them in the Preface to his Conference with Mr. Hart. But these places are now purged out by Index Expurg. in the later Prints. prophaned it with their curiosity, their va­nity, their folly, their rashnesse in mouing and defining questions; As Aristotelians rather then Christians, and Heathen Philosophers, then Schollers of the holy Ghost.

§. 4.

When M. Luther had reproued the great abuse of Pardons,Concil. Trid sess. 21. c. 9. anno 1517. and that so iustly, that shortly af­ter, the Fathers of the Trent Councell, vtterly abolish­ed the pardoners, as vntollerably scandalous to Christi­an people: and thereby iustified Luthers beginning and proceeding: Ignatius Loiola, a Spaniard, lately before a Courtier and a Souldier, and now disabled by a wound in one of his legges, thought vpon a better re­medy against the enemies of the Popes soueraignty,Genebrard. lib. 4. chron. then had been deuised before, and in the yeare 1521. began a new order of Iesuites; he obserued as he tra­uelled in many Countries and Vniuersities, such rules and orders as best fitted his purpose,Possevin. Bibl. select. lib. 1. cap. 38. and hauing ioyned ten other choice men to himselfe, came to Rome, anno 1540. to get his order confirmed by the Pope: and by meanes of Cardinall Contarenus, Massaeus Iesuita. lib 2. c. 1 [...]. vit. Ignatij Loiola. offered the forme of his new order to the Pope, wherein he had to the three vowes of other orders, super added a fourth vow, that the Iesuites should willingly and readily goe into any Countrey of Christians or Infidels, whethersoeuer the Pope would send them, for the affaires of Religion. This the Pope greatly liked saying it would proue a notable helpe to the afflicted state of the Church.Ribadeneira. vit. Ig [...]at. lib. 2. c. 18. Thus writes M [...]ssaeus the Iesuite: and another Iesuite Ri­badineira saith, God by singular prouidence sent Jgnati­us [Page 111] to helpe his Church now when it was ready to fall. They say Satan sent Luther, and God sent the Iesuites to withstand him: We say the contrary. But let it be iudged by the purport of their Doctrine, who came from God [...]nd who from the enemy. They that teach disloyalty and rebellion against Kings, and leade their people into Conspiracies and Treasons, against States and Kingdomes (to let all other points passe vntou­ched, for the present) let them be branded for the Emissaries of Satan.

This order then was first confirmed by Paul, Azor. Institut. moral. lib. 13. cap. 7. 3. 1540 and againe 1543. and by Julius 3. 1550. also by Pi­us 5. 1565. and 1571. and lastly by Gregory 13. 1584. as Azorius the Iesuit writeth, and sets downe the Con­firmation at large.

But this order of Iesuites neuer came to the height till Gregory 13 his time, when Claudius de Aqua viva, was made their Generall.Possevin. Bibl. select. l. 1. c. 39. Then was a proiect laide to build Colledges and Seminaries to traine vp yong men, and make them fit instruments to maintaine the Papa­cy and Romish Church. To that end sundry choice men were brought from diuers Countries Ioannes Azorius from Spaine, Iasper Gonzales from Portugall, Jacobus Ty­rius from France, Petrus Buseus from Austria, Antonius Guisanus from vpper Germany, and Stephanus Tugius who remained at Rome.

All these, of extraordinary learning and experience, hauing bin Gouernors of Colledges or Schooles, a long time in their seuerall Countries. These were appoin­ted by the Pope and Aqua viua, to consult of the best manner of trayning vp yong men in the Seminaries. They had consultations, instructions and intelligences from other places, a whole yeare together; and doubt­lesse concluded vpon the most politicke and likely course that humane wit could deuise, to subdue the the world to their owne purposes. Meane season there were entised or drawen out of diuers Nations (by [Page 112] bookes published,ee B. Bilson [...]ifference of subiection, and rebellion, part. 1. pag. 149. & seq. and other meanes) many of the best wits, such as wanted maintenance, or had missed pre­ferments in the Vniuersities or other places, or were otherwise discontented, or desirous of nouelties, &c. they were drawne by magnificall promises of pre­ferment, degrees, honours, imployment, and most ex­quisite education in all manner of learning, to come to the most bountifull Pope, and receiue them. And, by this meanes shortly were furnished many Seminaries with Iesuite Gouernours, and Readers, and with plen­ty of hearers or students, Seminarium Romanum, Ger­manum, Anglicum, Graecum, and Maronitanum or of the Inhabitants of Montlibanus, to traine vp and make fit instruments in the shortest time to be sent againe in­to their Countries to put in practise the things they had learned, and with all possible wit and diligence to recouer and restore the authority of the Roman Church where it was decayed: and in all other places also to preuent such blowes and wounds as the Papacy had already otherwhere receiued. To which purpose they had priuiledges (contrary to other orders) as times and occasions required to goe disguised not in Religi­ous but Lay-mens habits, like Gentlemen, gallants or seruing-men.Dialogue be­tweene a se­cular Priest a Gentleman. pag. 90. (One of their secular Priests reports, that a Iesuite hath worne a Girdle, Hangers, and Rapi­er worth ten pounds: a Ierkin worth as much: and made himselfe three sutes of apparell in a yeare: his horse, furniture, and apparell valued at an hundred pounds) the better to insinuate into all Companies vnsuspected, and creepe into their mindes with cun­ning perswasions ere they were aware, and so goe for­wards or fall off, as hopes or feares should meete them. And wheresoeuer they could finde or worke out enter­tainment, they had priuiledges, Buls, and Faculties to heare Confessions, to pardon sinnes, to reconcile and re­ceiue penitents into the bosome of the Church of Rome, to instruct them that Princes, not of the Catho­licke [Page 113] Romish faith, nor subiect to the pope, were no Princes: but had lost their authority, rule, gouerne­ment, and dominion: their Officers, no Officers, their Lawes, no Lawes: their subiects were freed from obedience to them, further then for feare or want of strength they might obey: but when they had strength and power, they might and ought by all meanes to put such Princes downe, and set vp others, such as the pope should like of.

That they should by no meanes come to the Prote­stant Churches or prayers, but maintaine an irrecon­ciliable hatred to all religious Acts and Doctrines of theirs, seemed they neuer so good: and as they should be able, vtterly to extirpe them as people worse then In­fidels.

And for their cunning and appearing sanctitie, they became Confessors and Counsellours to Kings and Queenes, and great personages: and thrust themselues into counsels and actions of state, gouernment, intelli­gences: and had such connexions amongst themselues, as no kinde of men could goe beyond them in wit, lear­ning, power, or policy. They nested themselues in pla­ces of best aduantage of Princes Courts, chiefest Cities, greatest men: and where they could once place Se­minaries or Colledges of their owne Society, they made account that Countrey was their owne. Their Colledges (as it is obserued) placed vpon the walles of Cities, afforded them passage into the City or abroad into the world at pleasure, to giue or receiue intel­ligence as occasion serued. They ha [...] their Generall at Rom [...], at the popes elbow, (as the aforesaide Claudius de Aqua viva) and vnder him Prouin­cialles, and Arch-priests in euery Countrey, (as George Blackwell, Henry Garnet, and after him George Bircot in England) to giue order and directions to inferiour Iesuites, and there to [Page 114] appoint them their limits and imployments, call them to accou [...]t; and send them when and whither they thought good. And so erected a new Iesu ticall gouernment, and clasped the King [...]ome (as farre as was pos [...]ible) in their owne fists.

See the full discou [...]se h [...]re of in M [...]to Ga [...]lob [...]l [...]i [...]o Da [...]t [...]cano anno. 1607. pag. 67.It was w [...]ll discoursed to the P [...]lonian Nobility, as­sembled for Reformation of the troubles in the Land, That the greatest en [...]mies to that & other free estates, were the Iesuites, who had a Monarchicall policy, fit­test to mooue and act, tyed to one head at Rome, and tyed to their superiours in straitest forme of Obedi­ence; that the lower may not enquire into any (no not the absurdest) commands of the superiours; but must yeeld ready obedience without knowing any reason of the equity or danger thereof. Which blinde obedience hath brought forth many desperate audacious instruments and designes. So that the Ie­suites faction is a most agile sharpe sword, whose blade is sheathed at pleasure in the bowels of euery Common-wealth, but the handle reacheth to Rome and Spaine. So that the very life, death, and for­tunes, of all Kings, Magistrates, and Common­wealthes, hangs vpon the horoscope of the Iesuites pleasures.

If the Iesuites be as lucky starres in the ascendent and culminant, they may liue, continue, and flourish: if maleuolent, they perish, but that Deus dominabitur Astris.

§. 5.

See Rainold. & Hart. confe [...]. cap. 1. din. 6. [...]p. 382.The great estate and authority of Cardinals was an especiall meanes to aduance and vphold the Papacy, after that the parishes grew so populous, that there needed mor [...] Priests and Deacons then one, in euery Parish and Ward in Rome, the principall was called the [Page 115] Cardinall priest and Cardinall Deacon:Bell [...]r. Apolog. con [...]a praesat. m [...] [...]ortum Iaco­b Reg [...]s cap. 4. pa [...]. 34. 38, 39, Ibid. pag. 337. con [...]. Lat [...]ran. cap. 1. and this ho­nourable name was in time also giuen to the chiefe Bi­shops neere vnto Rome, they were also called Cardinall Bishops: as the Bishop of Alba, Tusculum, Preneste, Sabine, Portuesse, and Ostia. And vntill the yeare 1180. they all (Bishops, Priests, and Deacons) liued on th [...]ir owne charge, and discharged it in their owne persons, though also (as nearest) often imployed in the popes affaires. But by Alexander the third,Cerem. Eccle. Rom. lib. 1. &. 3. August. Trium­phus d [...] potest. eccl q est. 8. art. 4. Antonin. Sum. part. 3. tit. 21. cap. 1. §, 2. Ceremoniar. Rom eccl. s. lib. 1. sect. 8 cap. 3. Some fetch a prophesie of Cardinals from Sam [...]ch M [...]ther (1 Sam 2.8.) where h [...] saith, Do [...]ini su [...]t car­dines terrae, & posunt super eos or­bem (which is in English, The pillars of the earth are the Lords, & he hath let the world vpon them: but) which they vnderstand thus: The Cardinals are lords of the earth, &c. Cardines (id [...]st) Cardinales, super q [...]ibus diu j [...]m, qua deb [...]it qui [...]scere, mouetur t [...]ra, saith our Bishop Andrewes. Ad Cardinalis [...]ella [...]mini Apo­logiam Responsic. cap. 4. pag 97. Cardin [...]ls are such henges as the earth moueth vpon when it should be quiet. [This dignity is not n [...]w (saith Bella [...]m [...]ne ib.) for it is 5 [...] yeeres old: but surely that is new that came n [...] in till a [...]ter twise 500 yeeres and more.] This is alleadged and confuted by Azorius Instit. mo­ral. part. 2. l. 4. c. 1. §. 3 queritur. B. Mo [...]n Appeal. l. 4. c. 19 sect. 3. they were made the onely Electors of the Pope, after that the Empe­rour was first thrust out from the election, then the people, and afterwards the Clergy. And in short time the Cardinals grew to be fellowes to Kings, guardians to Princes, and Protectors of Nations; but all to the popes best interest, they were created with these words, Esto­te Fratres nostri, & principes mundi. Be ye our brethren, and princes of the world. Pope Pius 2. spake thus to his new created Cardinals, —Vos Senatores vrbis, & regum similes eritis veri mundi cardines, super quos mili­tantis ostium Ecclesia voluendum ac regendum est. You Senators of the City, and like to Kings, shall be the true hooks or henges of the world, vpon w^ch the dore of the militant Church is to be turned and ruled. They were by Innocent the fourth digni­fied with Purple. In the age when Transubstantiatiō was made an article of Faith, they were (not transubstantiated, but) transaccidentated, and made more glorious to the eyes of the world; about anno 1250. Thus their dig­nity & authority was great, and as great was their main­tenance and wealth. For to this dignity were chosen the greatest prelates of sundry [Page 116] Diocesses and Prouinces, as of Yorke (for example) and Canterbury in England; Rhemes and Roane in France; Toledo in Spaine; Lisbon in Portugall; Mila [...], Raven­na, Ʋenice, in Italy; In Germany, Colen, Trier, and Mens; in Bohemia, Praga; in Poland, Cracovia; in Hungary, Strigonium: and so forth, the chiefest Bishops in all Christendome, to be the [...]ardinall Priests and Deacons of Rome. And although their dignitie was named of some parish or Deaconship of Rome, yet they held their Bishopricks still and many other added to them, vnder the name of perpetuall administration. As Tho. Wolsey, Archbishop of Yorke, had the title of priest of S. Cicilies parish in Rome, and perpetuall administrator of the Archbishopricke of Yorke; Stow. Speed, &c. and of the other Bishopricks which he inioyed by other trickes and titles our Chro­nicles reckon Turney in France, Rainol. & Hart. cap. 7. div. 6. pag. 386. Onuphrius lib. de Rom. Pont. & Card. Lincolne, Winchester, Bathe, Worcester and Hereford in England: seuen Bi­shoprickes, besides the Abbey of S. Albones. Cardinall Hippolitus, being Deacon of S. Lucies in Rome, & Arch­priest of S. Peters, had three Archbishopricks some hun­dreds of miles distant, Milan in Lombardy, Capua in Na­ples, Strigonium in Hungary; besides three other Bishop­ricks, one in Hungary, two in Jtaly, Agria, Mutina, and Ferrara. Though others had but 5 4, 3, 2, or but one. And if liuing failed to maintaine the Cardinals pompe, The popes vsed reseruations and prouisions of Benefi­ces (besides Bishopricks and Abbyes) such as then were voyde,Walsingam. hist. Angl. in Edw 3. or should next fall void) in all Countreyes, vntill they amounted to a certaine rate (as of 2000 markes in England, for two new Cardinals in King Edward the thirds time:Onuph. in Rom. Pont. & Card. and the like for tenne others in other Countries at the same time, newly created by pope Cle­ment the sixt)

This exceeding great Dignity and Wealth, meeting together, allured many to desire these places. And the politicke popes vsed to chuse Cardinals of two sorts: some of Noble and potent families, to adde [Page 117] strength by the aliance of Princes and great Nobles, and to get intelligence and Oares in their gouernment: o­thers of great wit and learning, by that meanes also to enlarge and vphold the Papacy against learned Aduer­saries. For euen Princes and Nobles second sonnes, or other kinsmen wanting maintenance to support their Nobility, were either of themselues desirous, or might easily be induced to accept of such places: and their parents and friends were glad to be so eased of the charge to maintaine them: and the whole families be­came thereby assured friends to the Papacy, and good instruments to vphold and defend it. On the other side many learned men, that wanted both Nobility and maintenance, and thirsted after both, by hauing such braue places bestowed vpon them, tooke themselues to be bound, by all their wit, learning, and diligence to maintaine them.

But it was not altogether safe to haue Cardinals in whom both these things, (Nobility of blood, and excel­lency of learning) did meet, lest knowing a double wor­thinesse in themselues, they should not be so much be­holden to their places, as their places to them: nor so pliable or ready to doe their best in their defence, when they found themselues able to stand without them.

These Cardinals of both sorts, by their kindred, wit, learning, policy, counsell, and diligence in managing the state, are great vpholders of the Papacy: and yet beyond all this, the pope makes a further vse of them: to wit, to shew a needlesnesse of any councels, either generall or particular. Since that graue Senate of Car­dinals is full sufficient to manage all the state of the whole Church, without further trouble to the world.

Bellarmine confesseth that the particular Roman Councels (exoleuerunt) are worne out of vse:Bellar. apologia ad praefationem monitoriam Ia­cobi Regis. p. 39. & it seems (saith he) the Consistory of Cardinals succeeds in their [Page 118] place;See B. An­drewes answer to it, pag. 107. And the generall Councels, (as he calls them) which the Church hath had since the Cardinals came to the height which now they inioy, (three at Lateran, two at Lions, one at Vienna, one at Constans, one at Flo­r [...]ns, and one at Trent) were not true generall Coun­cels no better then the particulars of Rome (now vani­shed) since all things were done there according to the appetite of one man, and may more fitly be called, The decrees of Popes, then the Canons of Councels; ex­cept onely that of Constance, wherein matters were carried by the Deputies of Nations, the popes brought into better order, three popes at once abdicated, and where it was decreed that thenceforward there should be no more then 24 Cardinals: and that euermore within ten yeares a Councell should be called: Things not performed, neither will be; and therefore it is wonder, the Cardinall would mention this Councell. And why should he call the other, which he mentio­neth, generall, when the right manner of calling them, and of ordering them, and safe comming to them, and freedome of voyces, were all taken away: If things be thus carried, what needes any Senate of the whole Church, when a Senate of present Cardinals, either can doe all, or must doe all? Therefore this inuention, state, and choyce of Cardinals, is a powerfull, politicke deuice to maintaine the Papacy, and keepe off the strongest opposition.

§. 6.

See relation of Religion in these Western parts. §. 13. &c.Monasteries also (as now they are vsed) are great vpholders of the Papacy; in binding many thousands fast vnto it, for their owne maintenance. For there is entertainement for all sorts of people, Men, Women, Nobler, baser, in the higher or lower places. They are Hauens, or finall Refuges to receiue men of disconten­ted humours, or despairing passions, or vnfortunate, or [Page 119] vnfit for other Trades, or disgraced or crossed in the world, or distasted with the world, or tyred out with enemies or wanting maintenance: there they may be discharged of toyles and cares, and prouided for with­out charge to their parents or friends, to the great ease of parents, and better portions of their other brethren, who are all bound to the Abbeyes and Papacy for this benefit. And there are such diuersities of orders, and degrees of Monasteries, in strictnesse or slacknesse of their rules, that in one or other, euery humour may re­ceiue contentment: the more deuout and melancho­licke, in the more seuere and austere orders, the looser, in orders of greater liberty. All of them for present maintenance without care, and protection without feare; and for hope of rising to higher and higher pla­ces (among such multitudes and diuersities:) must needs loue and defend to the vttermost of their pow­ers, the authors of their welfare.

And though they haue frequent fastings and pray­ers, &c. yet with a little vse they can endure it well, as matters nothing comparable to the benefits they re­ceiue: these are but physicke to keepe them aliue a­gainst the diseases, which else their ease and fulnesse at other times would breed. And their delights are many, to content them and the rest of the world: in­ward hope that all their outward courses highly please God, and they liue in a state of perfection, farre aboue the best of ordinary Christians, meriting heauen & ma­ny blessings, both for themselues and others their bene­factors: they haue their legends, and familiar relati­ons of visions, miracles, apparitions, and reuelations, much pleasing the credulous superstitious and phanta­sticall: they haue their sweet Musicke, glorious showes, beautifull Images, rich vestments, variable ce­remonies, for the admiration of the simple Their Ci­ties and great places abound in all varietie, both of things and times, and orders to content and delight the [Page 120] seuerall humours of all; their baits to allure, their hookes to retaine all kinde of people. One day, all Maskes, Playes, and lollity: another day, all Processi­ons, Fasting, and whipping themselues: vpon one doore an Excommunication, casting downe to Hell all trangressors; vpon another, a Iubile or Pardon from all transgressions: on one side of the street, a house of vailed Nunnes; on the other side an house of open Curtezans: and the Stewes allowed for a pension payed to the pope, as well as the Nunnes.

Neuer was any state in the world so strangely com­pacted of infinite varieties to please variety of humors: and so strongly combined to maintaine the Master­piece. Neuer was any prince so able to preferre his seruants and followers (and that at other mens cost) as the pope: nor so able (quickly and easily) to take deepe reuenge of his enemies. His authority is so great, & so setled in base peoples hearts; his power so strong; and adherents so many, his agents so quicke to execute his will: that any sinne against him, is vnpardonable; and on the other side, any sinne, either against God, or Nature, or prince, or State, by intercession to him and respectiue attendance on his Officers, may be dispensed with, or pardoned, or passed by without distur­bance.

§. 7.

See Relation of Religion in the West, §. 17. See B. White a­gainst Fisher. pag. 186. &c.Auricular confession, pretended for repentance, re­formation, direction, and comfort of sinners (and might with some cautions be profitably vsed to those purpo­ses) yet, by the abuse, doth yeeld to the Romish, great benefit for the managing of affaires; since thereby they pry into the hearts, dispositions, consciences, and hu­mours of all men, Nobles and inferiours, in euery Coun­try: whereby the more wise and politicke sort (which are confessors to great men) may come to know ma­ny secret carriages of businesses; and also, who are the [Page 121] fittest instruments to be imployed, either in furthering or crossing their designes; and by enioyning penance, may make great vse of the dispositions, which by such confessions are discouered. Beside the gifts which they may wring from them vpon their death-beds, or other sicknesses. Of all which, I wish there were no exam­ples or practises.

§. 8.

As we find the former policies make principally for the popes greatnesse, strength, and honour, setting him vp aboue all the world, Clergy and Laity: so wee find many others notably contriued to furnish him and his agents, with treasure answerable to so great a State.

Beside his temporals giuen by great Princes, or won from them and others by power or policy: his com­mings in are great from Abeyes, Bishopricks, and Bene­fices, their Institutions, Inductions, Inuestitures, palles, first fruits, tenthes, subsidies, and other impositions vp­on occasions, or at his pleasure. And by sutes to the Court of Rome, of Controuersies from all Countries, and by appeales, reseruations, exemptions,Relation of Religion in the West. §. 38. pag. 98, 99. dispensati­ons, and other rich inuentions. Abbeyes (many of them) haue extrordinary faculties granted them, whereby they gather much money: but the pope vseth them as spunges to drinke what Iuice they can from the people, that afterwards he may wring them out one by one in­to his owne Cesterne. When Religious houses and Bi­shopricks waxe rich, his Holinesse lets them blood in their ouer-full veines. The masses of money were in­finite, that from all Countries of Christendome came in this way; so that their temporals (which should haue been their principall) was then but an accessory additi­on to their greatnesse,

The people likwise payed their Peterpence, Vsher. de succes. eccle. cap. 7. §. 8, 9, 10. which in England was confirmed by W. Conqueror, and made an yearely tribute, although the same King denied to take the oath of fidelity to the pope.

§. 9.

Purgatory is a most politicke deuice, as it is now held, to bring in great store of treasure to the popes co­fers. The pope hath the keyes of that terrible burning prison, wherein soules must frye, which haue not on earth satisfied for their sinnes, vntill they haue payed the vttermost farthing; except the pope by Masses, Pardons Pilgrimages, Offerings, and such like, let them out. Which helpes are not to be affoorded without payment of money, testifying their repentance: But vpon good payments to his Holinesse and the Churches vses, men may redeeme their owne, or their friends soules from suffering there for any sinnes at certaine rates. A Merchandize as profitable for the Popes Church triumphant on earth, as vnprofitable for the patient in that fire.

§. 10

Rossensis contra Lutherum art. 18. fol. 111. Quamdiu nulla fuerat de purga­torio cura, nemo quae sivit indul­gentias, &c. Indulgences were begun by Vrban 2. anno 1100. saith hist. concil. Trent. pag. 4.Vpon this opinion of Purgatory (as D. Fisher, Bi­shop of Rochester saith) dependeth the vse of Pardons and Masses for the dead, and such like. These Pardons were sent abroad to all Countries, to gather vp money for the Popes vses, and set soules free from Purgatory: and the abuse of Pardoners was so great, that finally it caused M. Luther to oppose them, and from them to proceed to detect many other abuses of the Papacy.

Pardons likewise were extended to them that went on pilgrimage to the Shrines, Images or Reliques of Saints, and there offered vp their money and deuotions. Which was an incredible inriching of those townes in euery Kingdome, where such Images and Reliques were, and to which the good pope had granted such In­dulgences: and where the Inhabitants had spred abroad that strange miracles and cures were wrought, that towne or City was made for euer, it needed none other maintenance. But such blessings were neither purcha­sed [Page 123] gratis nor continued without gratifications to the pope. Such was at Walsingham in England, See Erasm. col­loquium. Peregrinatio Religionis ergo. in our Grandfathers dayes, Thomas Beckets shrine, Ʋbi omnia auro ni ent (saith Erasmus) where all shone with gold, wealth, and magnificence, in the Temple and towne, to the great admiration of the beholders. And now, or lately, the Lady of Laureto in Italy, the Lady of Hales, the Lady of Aspricol in Germany, miraculous Ima­ges, draw hearts of people, and heapes of gold, the grea­test miracle they worke, and the greatest cure to cure the towne of pouerty.

More specially, in later times the stations in Rome are vsed to this purpose; that is, vnto certaine Chur­ches, Saints and Images in Rome, there are appropriated certaine Indulgences to be granted vpon the appoin­ted Sundayes or Holidayes to all the visitors thereof, that come and offer vpon the said dayes. And of these stations and visiting dayes there are reckoned at least 89 in the yeare:Moulins De­fence. pag. 161. Erasman Mat. 11. pag. 55. An­no 1540. wherin pilgrimes and trauellers come from all Countries to Rome, to the great enriching of the Temples and the City. The like Indulgences are granted also to the Visitors of some other places vpon the like dayes. And this shewes vs a notable politicke and rich vse of the multitude of their Holydayes. For the more Festiuall dayes, the more going to the offe­ring, the more frequent pardons. Those are the Mar­ket dayes for that Trafficke: when other Tradesmen shut vp their shops, the priests open theirs. Poore mens hands are tyed with scrupulous Idlenesse, from getting their owne liuing vpon such Holydayes, and made wickedly deuout against their wills, to main­taine the Incomes of deuout superstition.

§. 11.

And yet they haue gone further. Bonifiace 8.Rainold. & Hart. cap. 7. diuis. 5. pag. 338. et 390. (of whom it is said. He entred like a Foxe, raigned like a Lyon, and dyed like a Dogge) in the yeare, 1300. or­dained [Page 124] a Iubile to be euery hundredth yeare, with grant to all people that in those yeares should come to Rome, and visit the sepulchres of Peter and Paul, and o­ther Monuments or Reliques; a full pardon of all their sinnes, and that they should goe directly to heauen without comming at all in Purgatory. These Iubilees were afterwards drawne to euery fiftieth yeare, and lastly to twenty fiue. And because some Countries lay farre from Rome, the popes would grant and proclaime that it should be sufficient to send their money, with­out comming themselues. Polydor Ʋirgil, writing the History of England, saith, that in the yeare 1500 (a principall yeare of Iubile) Pope Alexander 6. sent to King Henry 7. (as into all other remote Nations) of­fers of pardons vsuall at Iubiles, to all that for dangers, distances, weaknesse, &c. could not come to Rome, if they would giue bountifully towards the Wars w^ch he intended against the Turke. And that the King might more willingly further this gathering, the pope offered him part of the money. Whereupon great summes of money were gathered: but yet no wars with the Turke followed, Dij meliora. Thus writes Polydore Virgil.

Hist. conc. Trent. lib. 1. pag. 4, 5.And within 20 yeares after (anno 1517.) pope Leo, partly to supply his owne Coffers, and partly to bestow more liberally on his friends, sent an Indulgence tho­rowout all Christendome, granting to all that would giue money, freedome from the paines of Purgatory, li­cence to eat egges and whitmeats on Fasting dayes, &c. and the mony which should be gathered in Saxony, and some other parts of Germany, he appointed to his sister Magdalene, wife to Franceschetto Cibo, bastard sonne of Jnnocent 8. by reason of which marriage, this Leo was created Cardinall at 14 yeares of age; which was the first beginning of the Ecclesiasticall greatnesse in the house of the Medici. She committed the preaching of the Indulgences and exacting of the money to such as promised to raise the most profit by them: and they [Page 125] vsed most wicked and scandalous courses, to abuse the peoples credulousnesse, withdraw them from the true way of saluation, and draine them of their worldly maintenance. Which abuses M. Luther, and many other learned men could not endure with silence, and being once opened to the world, both Princes and peo­ple opposed them.

By these few Relations, you may guesse at other times what hath been done. And you may well think, that neuer any Prince could so easily and so quickly get together such masses of money out of his owne Coun­tries, as the pope could doe out of all Countries of Christendome: and that he could neuer want as long as he could hold a penne in his hand. For by strange Al­chymistry he can turne a little piece of Lead into a great masse of gold.

§. 12.

Obserue here by the way, that to maintaine the great profit that comes in by purgatory and pardons, the popes positions found a necessity to corrupt the true ancient Doctrine of Iustification; and to teach other­wise then Saint Paul and the Fathers had done: to wit; that a man endued with Gods grace, is able to fulfill the whole Law: and consequently that hee may be iustified by his owne workes, and that his workes are truly meritorious of eternall life: yea, further, that he is able to do works of supererogation (that is, more then he needed to doe for his owne saluation) euen workes that may be imputed or ascribed vnto other men (that want) to merit their deliuery out of purga­tory: and that these super-abundant merits (or works of supererogation) may by the pope (Christs Vicar or Vicegerent) be applyed, giuen (or sold) to whom he thinkes good. A quaint deuise! but without all this, purgatory, pardons, pilgrimages, Masses for the dead, &c. are to no purpose. If Saint Pauls doctrine [Page 126] (of Iustification by Christs merits onely) stand; then haue we no merits; if no merits, no sup [...]rerogation: if no super-erogatory merits, then no pardons: if no pardons, surely either no purgatory, or no deliuerance by the pope from thence: and then a great deale of the popes income is cut off. But (horres [...]o ref [...]rens) rather then that earthly treasure be diminished, the spi­rituall and heauenly treasure and worth of Christs me­rits be diminished: the sound Doctrine of Iustificati­on corrupted: mans free-will, merit, supererogation, pardons, and other gainfull doctrines appendant there­unto, deuised, magnified, and established. Saint Paul said,1 Tim. 6.6, 9, 10. Godlinesse is great gaine: these men make great gaine to be godlinesse. He saith, They that will be rich, fall into temptations, snares, foolish and hurtfull lusts— and that the loue of mony is the root of all euill, which while some haue coueted after, they haue erred from the faith— Alas, that they that hold the chiefest places in the Church, should be of that number.

§. 13.

I omit Crucifixes, Beads, Amulets, Graines, Medals, and other things of great vertue, sent from the pope to be hanged about peoples neckes, or otherwise worne about them,1 Cor. 3.12. as defensatiues against euill spirits and o­ther dangers: which, though they may be thought to be but hay and stubble; yet when your Mida [...] hath touched them, they are taken for pure gold, and of great vertue, farre fetched and deare bought.

§. 14.

To omit these and many other things, I will speake onely of extraordinary exactions, and in our Countrey onely,An. Dom. 1245. Regis 29. or especially. Matth [...]w of W [...]stmi [...]st [...]r, [...]n his booke, called Flores Historiarum writing of King Hen­ry the thirds t [...]me, sa [...]th, that the K [...]ng (vpon search through euery County of England) found the Romane [Page 127] reu [...]nues to amount to threescore thousand markes by yeare equall to the Kings reuenues And yet the popes exactions were so great besides,Pag. 195. that our Nobles made complaints thereof both by words an [...] writing, in the Coun [...]ell of Lyons, shewing the [...]ntollerable grieuan [...]es & oppressions of the popes Officers, most impudently & violently done, & that by the popes Commiss [...]on & co [...]mand, with a non obstante, w^ch took away all lawes or rights, and authenticke writings. The pope for the present put off his answer, being busied with excom­municating F [...]edericke the Emperour. But afterwards, enraged with anger and disdaine at their complaints, he multiplied their oppressions without measure or end. So that a Parliament was called to take some course to saue the land from vtter spoyle and ruine of the pope:Pag. 206, 207. and all men reioyced to see the Kings cou­rage and constancy, hoping now they should be power­fully deliuered from the iniuries of the Court of Rome. And first, seuerall letters were sent to the pope and Cardinals, wr [...]tten by the Bishops and by the King, and by the Abbots and Priors and by the Earle Richa [...]d and all the Nobles with him, all humbly petitioning to spare the exhausted Realme of England, and recall the grieuances (which in their letters they rehearsed) which letters were penn [...]d in such pittifull sort, that they were able to soften an heart of yron (saith the sto­ry.) But they receiued hard answers,Pag. 209, 210, 217. and drew more misery still vpon them. For the pope shortly after de­maunded of euery Beneficed man in England, resident on his charge, a third part, and of non residents, an halfe of their goods for th [...]ee yeares; which prouoked all Christ and in England to hate and curse the pope. And diu [...]rs Noblemen of France, (to wit, the Duke of Bur­gundy the E [...] le of Britaine, the Earle of Saint P [...]ul, and many other) conspired against [...]im, and b [...]gan a Sch sme which t [...] pu [...]lished in writing (which is extent in [...]he [...]ory, and in M [...] [...] [...]erswading [Page 128] all men to reforme, and liue after the fashion of the Primitiue Church.

Anno 1247.But the State and Clergy of England, wrote againe to the pop [...] and Cardinals, for ease from these exacti­ons, giuing notice also of a dangerous Shisme else like to foll [...]w. This caused the pope somewhat to mitigate the exaction in England, and draw downe to [...]l [...]uen thousand markes to be payed for his present necessi­ties. Which summe our Bishops thought best to grant, to auoyde the Roman greater persecution. But out of this payment they left out all the Abbots of England, pag. 219. to be deeplier fleeced by the Court of Rome. At the same time also the pope got vp sixe thousand markes in Jreland: and in other Countries what could be raked vp.

pag. 210After all this, new exactions came vpon the English, especially vpon the Abbots, and exempted persons.pag. 222. Of one Abbey of S. Albans, the popes Officer demaun­ded foure hundred markes: which yet the pope was afterward induced to mitigate.

Math. Paris in vlla Henrici ter­tij. See also Speeds Chron. in Henry 3. nu. 52, 57, 60. anno 1234.In the same Kings raigne, Mathy Paris saith, that by the popes [mandata de prouidendo] for illiterate Itali­an Clerkes, and [Gratiae expectativae] (to wit, in giuing Benefices, as they fell voyd, to Italians that neuer came at them, but had the yearely reuenues thereof in mony brought into Jtaly to them) there went out of the land yearely more treasure then the Kings reuenues amoun­ted vnto. And because it was not possible that the English of themselues should be alwayes funished with money to be sent in such summes out of the land: the popes Merchants (as they called them) that is, men sent hither for that purpose, supplied them with money vpon vsury: and the Roman Farmers and Proctors (like greedy Harpies) scraped vp all into their hands to the great impouerishing and misery of the English. So that holy men, with heart-breakings, teares, and dead­ly groanes (singultu cruentato, saith Paris) professed it [Page 129] were better for them to die, then to see such miseries vpon their Nation, and vpon holy men: the Daughter of Sion becomming such an impudent Harlot.

Against which, Robert Grosthead, Bishop of Lin­colne, opposeth himselfe, writing to the Pope (his Epistle is extant in Mathy Paris) that his detesta­ble, abhominable, soule-murdering actions, did euince him to be an Hereticke, worthy of death, yea, to be Antichrist, and to sit in the chaire of pestilence, next to Lucifer h mselfe: and that he had no power to ex­communicate such as resisted these his actions.

Paris telleth further, that King Henrie requiring the Prelates to binde themselues to the Popes Merchants for a great summe of money: they replyed,English Prelats counted it ra­ther Martyr­dome to dye against the Pope, then for him. that they would rather dye then suffer such oppression: holding it a more manifest Martyrdome to dye in such a cause, then was the death of Thomas Becket.

See, you that loue the Pope so well, what a blessing you would bring vpon the Land, by restoring his au­thority: which our forefathers counted a burden most vntollerable.

Antiquus. Matthy Paris is noted to take too much delight in speaking euill of the Pope: and Matthy of Westminster receiued his Narrations from him; and both were too much affected to their owne Countrey.

Antiquissimus. They were both of the Romish Re­ligion, the one a Monke of Saint Albones, the other a Monke of Westminster Abbey: both delighted to speake the truth, and spake well of the Popes, wherethey saw cause: and related other Countries affaires with as vpright affections as their owne.

Paris saith, that the iniustice, impiety, and dishonesty (beare with these words, they are his owne) of the [Page 130] Court of Rome, made the Greeke Church then to fall a­way, and to oppose it selfe against the Roman: and that shortly afterwards, the Church of Antioch ex­communicated the Pope and his Church, for vsurping primacy ouer them: and being also defiled with Si­mony, Vsury, Auarice, and other hainous offences. And we reade the same things plentifully deliuered in all forraigne Historians, Nauclere, Ʋrspergensis, Krant­zius, Aventinus, Schasuaburgensis, Frisingensis, Trithe­nius, &c.

Vrspergensis in Chron. pag. 307. Abbas Vrspergensis, at his being at Rome, (seeing among other infinite meanes and mines of wealth) a great confluence of causes litigious about Bishops places, and all other Ecclesiasticall dignities, and Parish Churches, out of all Countries, running to the Court of Rome, there to be decided: Hee applaudes Rome with the Apostrophe. Reioyce, O Mother Rome, for vnto thee are opened the Cataracts of treasures in the earth! To thee runne the Riuers and mountaines of money in great plenty. Be Jouiall for the iniquity of the sonnes of men, &c.— thou hast that which thou alwayes thirstedst after: Sing thy song, that by the wickednesse of men, not by thine owne Religion, thou hast ouercome the world. Men are drawne to thee, not by their deuotion, or pure conscience; but by perpetrating manifold mischiefes, and for decision of their Controuersies, to thee most gaine­full.

Antiquus. Sir, suppose all you haue alleadged be true for the substance: will you condemne the wisdome po­licy, and zeale of the Church, or any members thereof, for the vndiscreet managing of it by some particulars? Is not wisedome, policy, power, and zeale, necessary to maintaine good Doctrine, good gouernment, and to winne soules? and must not learned men and good gouernours bee maintained with wealth, befitting [Page 131] their estate and dignity, to keepe them from con­tempt and pouerty? are not all these things neces­sary?

Antiquissimus. Yes vndoubtedly, very necessary and commendable, but vnder colour of necessity, you may not allow policies contrary to true piety, and Gods Word, such as I alleadged, to wit, The barring of the Scriptures from Gods people, to keepe them in igno­rance. The disanulling of the Apostles ordinance of placing preachers resident in Cities and Townes subiect to Bishops Iurisdictions, who may looke to their good life and sound doctrine; and instead of them, to allow and priuiledge ambulatory preachers to preach what they list, mauger all Bishops and their Officers. Yea, to instill into the peoples mindes false doctrines, treasonous and rebellious practises, to the disturbance and destruction of Kingdomes and Com­mon-wealthes: who finde it best fishing in troubled waters, and fish not for mens soules, but for King­domes, to subiugate all to the Dominion of R [...]me or Spaine: nor the gathering of wealth by wrongs or op­pressions, to the vndoing of people, and making the Religion of GOD to stinke in their nostrils, as Helies wicked sonnes did, 1 Samuel Chapter 2. verse 27. Wherefore the sinne of the young men was very great before the Lord: for men abhorred the offering of the Lord.

Antiquus. Well Sir, to let this passe, If you de­scribe these polices truely, they are very potent: those of the society of Iesus are very learned, diligent, zealous, and constant, to endure all labours, paines [Page 132] and perils, to winne men: their policies, and plots are so strongly layed, constantly followed, wisely ma­naged, and powerfully backed with the Pope and Car­dinals; yea, with Kings, Princes, and States, fauou­ring them, or tyed to the Pope by some necessitudes: that they are vnresistable; and therefore you may doe well to yeeld to them in good time; for such wise­dome, strength, and policy will preuaile.

Antiquissimus. Thinke not so, Antiquus. This arme of flesh, be it neuer so strong, is too weake for the arme of the Lord.

Note what is written in the Reuelation, cap. 17. verse 12, 13, 14. The ten hornes are ten Kings: these haue one minde, they giue their power and strength vnto the Beast; these shall make warre with the Lambe: but the Lambe shall ouercome them; for he is the Lord of lords, and King of kings. And they that are with him, are called and chosen, and faithfull. The power and policy of Babylon should not amate vs, but animate vs.Chap. 2. sect. 8. Reuel. 18.9. to the chap­ters end. Tu contra audentiùs ito. For Babylon shal fall (Reuelations chapter 18. verse 2. &c.) and Rome is that Babylon (your men grant it, as I haue shewed) therefore Rome shall fall, and her fall shall be wofull, dolefull, and irrecouerable.

The Kings and Merchants her friends shall bewayle her; the world shall stand amazed, and Gods people shall reioyce at her fall.

She must fall fully and finally: and she hath begunne to fall already;See History of the Councell of Trent. pag. 4. euen when Pope Leo the tenth thought that state in greatest security, then came an vnexpected blow from one contemned man, Luther, which shooke her foundations: and since that time she hath shrunke continually, and setled lower. All the props of strength and policie haue not beene able to raise or hold her vp. [Page 133] She hath all policies on her side; the Protestants haue none, but the plaine downe-right truth, and ordi­nary teaching, as Christ hath prescribed: and yet that plaine truth hath preuailed against all her power and policies.

§. 1.

Antiquus.

YOu shew no wisedome in disgracing thus the Church of Rome; for you must deriue your Church from it, or else you haue no succession from the Apostles, and consequently no Church at all, and therefore no pos­sibility of saluation. You that so much glory in the Scriptures, doe you not marke how the Scriptures describe the Church? calling itEphe. 2.19. the City of our Lord,Ib. & Hebr. 3.2, 6. the house of God,Cantic. 4.12. a Garden en­closed, a spring shut vp, a fountaine sealed,Psal. 80.8. our Lords vineyard, of his owne planting,1 Tim. 3.15. the pillar of truth,Psal. 27.13. the land of the liuing,Cantic 4.15. the fountaine of liuing waters,Eph. 6.25, &c. the Spouse of Christ, who gaue himselfe for it, who sanctifieth and clenseth it, and maketh it a glorious Church, without spot or wrinkle, that it may be holy and without blemish: and (to omit other titles)1 Pet. 3.20. com­pares it to the Arke of Noe, out of which there is no saluation from the deluge of sinne.

And to the end that by it all men may come to the [Page 137] knowledge of the truth, and be saued, it must be visi­ble, conspicuous, and mounted aloft as a City vpon a hillMat. 5.14., seene of all the world, shining to all the world, & so continuing to the end of the world, with continu­all succession of holy gouernment, teaching, admini­string the Sacraments without interruption. For, if it be hidden or inuisible any time, how can it teach the people, conuert Pagans, dispence Sacraments, glorifie God, lead men to saluation? Therefore the holy [...]crip­tures describe this Church to be most ample, conspicu­ous, and not onely gracious but glorious.Psal. 45.9. This Queene is all glorious, in a vesture of gold, wrought about with diuers colours; to whom the daughter of Tyre, and all Nations bring gifts: signifying the mag­nificence of the Church gathered of all the Gentiles. Esay 2.2, 3, 4, 18, 20. & cap. 49.5, 6, 7, 23. & 60.3, 4, &c. It is the holy mountaine of the Lord, to which all Nations shall come: and Kings and Queenes should come and doe homage vnto it. [...]sal. 72.8 &c. Micah. 4.1. Dauid magnifies this Church, as extending from Sea to Sea, and from the Riuer to the worlds end: adding, that the Aethi­opians should fall downe (before the great Messias) the Kings of Tharshish and of the Iles should bring pre­sents, the Kings of Arabia & of Saba should offer gifts; yea, all kings should fall downe before him, and all Na­tions should serue him. The Messias himselfe saith,Ioh. 12.31, 32. Now shall the prince of this world be cast out; and I, if I be lifted vp from the earth, will draw all men vn­to me. Meaning, by his passion to draw all Nations of the world from heathenish Idolatry, to become mem­bers of his holy Church.

Now instead of this conspicuous & glorious Church, you Protestants obtrude vnto vs an obscure latent, invi­sible Church, vnseen in the world for more then a thou­sand yeares, or rather neuer seene before Luthers time. But if these prophesies of the Scriptures concerning the glory and amplitude of the Church, be true (as they are most true) then is the conspicuous Church of Rome, [Page 138] the true Church, and your so long latent visible Church the false.

§. 2. Antiquissimus The wis [...]dome which we vse, is not groun [...]ed vpon vnsound policies, but vpon standing to the sound truth (which is great and will preuaile) the disgraces of the Romish Hierarchy, we either reade in your own Authors (who write them necessario potiùs quam libenter, as wrested from them by the truth, ra­ther then of any itching humour to disgrace it) or wee obserue them with our owne eyes, so manifest that they cannot be hid, so bad that they cannot be excused. The propheticall promises to the Church which you alledge, w [...]th all reuerence we doe acknowledge: and we confesse that within the first thousand yeares after Christ, (before [...]atan was loosed, Reuel. 20.2 and 7 8.) the most of them wer [...] fulfilled: and principally in the first age [...] of th [...]t period; when the Church was by the Apostles and their successors propagated to the Gen­til [...], and plant [...]d in all Nations: and while the Church of Rom tau [...]ht the same pure doctrine which we now doe and while your Church and ours, and all other particular Churches in the world, were one Catholike Church. And although some errours and abuses be­gan to creepe into the Church of Rome within that time, and we [...]e by many espyed and reprooued; yet were they not imputed to the whole Church of Rome, but to a faction breeding in it. Neither were they so great, [...]t so largely spred, or so strongly defended, or of such regard, as to make any such breach or manifest se­p [...]r t [...]on, as in the following ages ensued. So that in t [...]e fir [...] thousand of yeares, the holy prophesies by you allea [...]ge [...] make nothing more for your Church then ours, [...]ot [...]ing more against our Church then against yo [...]rs: yours and ours being then both one Church.

§. 3.S [...]con [...]ly, wee affirme that when the Church of Rome grew vntollerably corrupt by mens traditions and new inu [...]ions, especially in the Hierarchy there­of: [Page 139] there wanted not multitudes of good Christians, both separated from the community thereof, that fol­lowed their better teachers, and professed still the pure ancient Doctrine: and other multitudes also liuing in community with the vnsound Romish gouernours, gro­ning vnder their corruptions, and longing for reforma­tion: which made a full sufficient visible Church, to whom the propheticall promises belonged, and in whom they were fulfilled, so much as was intended by them.

Which that you may the better vnderstand,Handled in this section. consider first more thorowly the nature of the promises and state of the Church, as it must be in these later ages: and secondly the state of our Church, fully agreeing thereunto, and the state of yours, disagreeing.

You that cannot endure to heare of any kind of in­visibility of the Church,Handled in the second secti­on. must of necess [...]ty admit of some kinde thereof, or else you involue all in confused obscurity.

First if you take the Church for the whole Catho­licke Church, that is, vniuersall both in time and place,§. 4. See Aug. in Psal. 92. continued throughout all Ages, and dispersed in all places (in which sense onely the Church is Catholicke and one) then it is a point of fa [...]th, and not of sight. For it is visible totally at any one time or place to any mor­tall eyes. Some part thereof being in Europe, some in Asia, some in Africa, for place: some part in heauen triumphant, some on earth militant, some not yet in the world, for time. We beleeue therefore that there is one Catholicke Church (we see but a small part of it) that is, one vniuersall company of Christians, spread o­uer the whole earth, and continuing from the Apostles times till the day of Iudgement, (part whereof is now in heauen, part on earth, and part yet to come) called to be professors of Gods worship, and partakers of his glory through Iesus Christ his sonne And though this whole company be neuer visible to men at once, yet [Page 140] some parts thereof liuing vpon earth are alwayes visi­ble to men, by their persons and profession: some at one time some at another: some in one Countrey some in another: as the Church of Jerusalem, and of Antioch, of Rome, Corinth, Galatia, &c. In the Apostles times: the seuen Churches of Asia in S. Iohns time: the Churches of England France, and other Nations in our time.

§. 5.Secondly, if you take the Church for the company of Christians, liuing in any one particular Age, and there­unto apply the propheticall promises: you must ad­mit a threefold distinction, one of the parts of the Church another of the promises appliable to the seue­rall parts, and a third of the times wherein they are to be fulfilled.

For,D. VVhite Re­ply to Fisher, pag. 52. most of the promises, though in generall termes made to the Church in common (to shew what the whole is in respect of Gods outward vocation, or what the office and duty of the whole Church is) yet doe appertaine formally and indeed onely to the better part of the common subiect. As your owne Doctors teachCornel. de [...]a­pide com. Esa. cap. 2. v. 4 Cum Deus aliquid Synagoga vel Ecclesiae per­mittit, quamvis ampl [...] & vni­uersal bus v [...]r­bis, [...] tamen de bonis & proba tantum, qui sae­ [...]s & amiciti­am cum deo pro­mittente & pa­ [...]iscente, seruant, intelligendum..

The Scriptures giue vs a distinction of the Called and Chosen: saying, Many be called, but few chosen, Mat. 20.16. The Called are the Professors: and the Pro­f [...]ssors (saith yourBellar. de Ec­cles [...]. militant lib. 3. cap. 2. §. nostra autem sententia. Bellarmine) are the members of the true Church, though they be (reprobi, scelesti, & impij) reprobates, wicked, and impious. For (saith he) to be a member of the Church, there is not necessarily requi­red any inward vertues, but onely outward profession. But (I hope) you will not say, that to this company in grosse, these promises doe belong, of purity, vnspotted­nesse eternall life: but onely to the better part thereof, that is the Chosen, that truely beleeue, and holily liue, according to Christs doctrine which company, (be­cause who they are, is onely knowne to God the dis­cerner of the hearts, and not to men who see onely their persons and profession but not their hearts,) may well [Page 141] be called, in respect of men, The invisible Church, as vi­sible to God onely. The Holy Ghost describing the true members of the Church, calls them, such as should be saued, Acts 2.47. The Lord added to the Church such as should be saued. And this is the ordinary doctrine ofAug. de Bapt. contra Donatis [...]as lib. 6. cap. 3. A­uari, raptores, faencratores, inui­di, malevoli, ad sanctam ecclesi­am dei, non per­tinent, quamvis esse videantur: illa autem co­lumba vnica, pudica, & casta, sponsa sine macula & ruga, hortus conclusus, sons signatus, paradisus cum fructu pomorum, &c. non intelligitur nisi de bonis, & sanctis, & iustis,—intim [...]m & supereminentem spiritus sancti gratiam habentibus. S. Augustine, that true godly men, such as shall be saued, are the only heires of the promises: the couetous, rauenous, vsurers, enuious, malevolous, do not belong to the holy Church of God, though they seeme to be in it. That onely Doue, that chaste and pure Spouse, without spot or wrinkle, that garden inclosed, fountaine sealed, paradise of Pomegranats, &c. is not vnderstood but of the good, holy, and iust,— such as haue the inward and supereminent grace of the holy spirit. Thus Saint Augustine.

AgaineAug. ib. lib. 7. cap. 51. he saith, All things considered, I thinke I shall not rashly say, that some are so in the house of God, that they are also the very house of God, which is said to be built vpon a Rocke, which is called his onely Doue, his faire Spouse without spot or wrinckle, &c.— for this is in the good, faithfull,The like De vnitate eccle. cap. vlt. & Epist. 48. & De Bapt. cort Donat. lib. 5. c. 27. & in prae­satione in Psal. 47. & De doctr. Christiana. lib. 3. cap. 22. In the rules of Tycho­nius De corpore Domini bipartito. and holy seruants of God, euery where dispersed, and yet conioyned in spirituall vnity, and in the same communion of the Sa­craments, whether they know one another by face or not. And it is certaine that others are said so to be in the house, that they belong not (ad compagem domus) to the frame of the house, nor to the society of fruitfull & peacefull righteousnesse, but as the chaffe among the Corne, &c— of whom it is said, They departed from vs, but they were not of vs. In many other places Saint Austen hath the like.

Insomuch as Bellarmine being ouerpressed with the Scriptures and Fathers, and especially Saint Augustine, §. 6. [Page 142] cannot but yeeld, and saith, in plaine tearmes;Bellar. de eccle. milit. lib 3 cap. 2. §. nota [...]dum autem. that wicked men without any internall vertue, are no o­therwise members of the Church, then our excrements and diseases are parts or members of our bodies, as our hayres, our nayles, and euill humours in our bodies, and elsewhere.Ib. cap. 9. §. Ad vltimum a [...]o, malos non esse membra viva corporis Christi, & hoc significari illis scripturis (obiectis.) He saith that euill men are no other then dead members of Christs body; and hee citeth many learned Papists that say, (Malos non esse membra vera, nec simpliciter corporis ecclesiae, sed tantum secundum quid, & aequivocè.) That euill men are not true mem­bers, nor simply of the body of the Church, but onely after a sort, and equiuocally. His Authors alleadged there, are Iohannes de Turrecremata, Alexander de A­les, Hugo, B. Thomas, Petrus à Soto, Melchior Canus, & alij.

I will conclude this point with Saint Augustine, who saith,Aug lib. 2. contra Cre [...]coni­um cap. 21. Ac per hoc eti­am nesciente ec­clesia, propter malam pollutam­que conscientiam da [...]nati a Chri­sto, [...]am in corpo­re Christi non sunt, quod est ec­clesi [...], [...]uoniam non potest Chri­stus habere mem­bra damnata. Though the Church know them not, yet they that are condemned by Christ for their euill and defiled conscience, are not now in the body of Christ, which is the Church, because Christ cannot haue any damned members.

To which place, and many other like, cited out of Saint Augustine, Bellarmine Bellar. ib. §. Argum [...]ntum octauum. answereth, That wicked men are not of the true inward part of the Church, but of the outward onely, as he had said before, not true members, nor simply of the Church, but equiuocally.

By all this (I hope) you see our Doctrine and distin­ctions agree with the truth taught by the Scriptures and Fathers, and your best learned men, to which euen Bellarmine himselfe (after much disputing and shifting) is compelled to yeeld. And though you are loth to al­low vs the termes of visible and invisible (the one no­ting the outward mixt number of professors, the other the purer part of the Church, to whom the promises belong, and who are onely knowne of God:) yet you are compelled to yeeld vs the matter meant by them.

Antiquus. If you meane no other thing by those [Page 143] termes, we yeeld you both the matter and the termes; But,

§. 2.

The Protestant Church hath euermore beene so visible as the Church of Christ ought to be.

Subsection 1. §. 1. for it hath euermore taught the same do­ctrine which the Scriptures and the Fathers taught.

§. 2. As appeares by Irenaeus, Tertullian, and the Creedes. But, §. 3. The Romists Cannot alleadge the Fathers for their new Doctrines.

Now, proue your Protestant Church to haue beene so visible in all Ages, as the Church of Christ ought to be, or else you haue said nothing.

Antiquissimus. It might be sufficient (according to your owne Valentinianus) to shew that our Church was sometime in some few, and them hidden as the woman in the Wildernesse, Reuel. 12.6.) and vnknowne to the greatest part of the world, which weighed not times and things wisely; and was slandered by the persecu­tors thereof, as a false Church: But I will not take all aduantages, but giue you a full visibility thereof at all times.

§. 3.

A sufficient historicall discourse of the Waldenses in 4 Subsections. The first of their doctrine; the second, of their great numbers, and visibility; the third, of their large spreading into all Countries; the fourth, of their continuance aboue 400 yeeres, vntill Luthers time and after.