administring of the sacrament intentio ministri sayth he requiritur ad perfectionem sacramenti and this is so necessarily required by all Papists in consecration of the eucharist that without the same they say there is no consecration the being then and perfection of sacraments depending vpon the priests intention it followeth that the state of things in the Roman church wil be brought to very great vncerteinty for neither can it be proued that he that ordered the Pope had an intention to order him or that the Romish priests haue an intention alwayes to baptize and consecrate or the parties among them that do mary do intend any such matter how then can the Papists be assured that the Romish church is the true church or that the Popes iudgement is infallible or whether they be idolaters or no when they worship the sacrament when they are vncerteine whether the Pope be either well ordered or baptized or whether their Priests be well ordered and haue truely consecrated the eucharist 9. The master of the sentences lib. 4. dist 3. § ex his determineth that true baptisme is administred in the name of Christ only or the father only or the holy Ghost only ex his apertè intellexisti sayth he in nomine Christs verum baptisma tradi vnde nihilominus insinuari videtur verum baptisma dari posse in nomine Patris tantùm vel Spiritus sancti tantùm si tamen ille qui baptizat sidem Trinitatis teneat But this is as much as if he should say that euery Priest may alter Christes institution and that their owne orders and rites are not to be altered Thomas Aquinas 3. p. q. 66. art 6. doth condemne his masters opinion 10. Thomas Aquinas 3. p. q. 66. art 4. determineth that Christians may be baptized in lie or in beefe broth or porredge in lixiuio aquis sulphureis sieri potest baptismus he saith also the water is not changed by boiling flesh in it doe we then maruell if Masse-priests be so fat Christians seeing they allow baptisme in lie and beefe broth this certes is far from the decencie that is required in the administration of holy mysteries and sauoureth of strange curiosity heereto also may be added that they baptize bels and giue them names and this the Germanes touch in their grieuances 11. Vrbane the Pope c. super quo 30. q. 3. giueth that authority to women which all Papists allow not the fathers certes neither knew it nor allowed it 12. The conuenticle of Trent sess 7. pronounceth him anathema that shall say that baptisme is not necessarie to saluation but this falleth on Thomas Aquinas 3. q. 68. art 2. that supposeth it sufficient to haue baptisme in voto those which allow baptisme as wel of bloud and the holy ghost as of water the conuenticle of Trent thinketh it all one to say that baptisme is not necessary and that baptisme is free as if man not sinning necessarily had not free will to commit sin 13. Martin ab Aspilcueta in enchir c. de baptismo saith he doth sin that annointeth him that is baptised with chrisme kept ouer the yeare of which sinne neither the Apostles nor ancient fathers euer heard any thing 14. Kellison in his Suruey doth not take them to bee perfect Christians that are not confirmed after his popish fashion but this fashion of greasing was neuer knowen to the ancient fathers furthermore this being granted the Papists in England should be very imperfect Christians the most of them wanting this supposed vnctuous consignation 15. The sacrament of baptisme they say may be administred not only by Priests but also by laymen and women but they doe not permit any to consigne men with chrisme but their Prelates and for that they bring foorth the testimony of Euscbius a bishop of Rome de consecrat dist 5. manus so sarre doe they preferre their owne inuentions before Christs institution and so little are they ashamed to alleadge counter fait writings 16. Whether the sacrament of the cucharist bee one or more sacraments they stand in doubt because in a certaine collect the same is both called sacramentum and sacramenta and Thomas Aquinas 3. q. 73. art 2. resolueth that it is one formally and two materially so that materially hee maketh more than seuen sacraments 17. In this sacrament of the eucharist they require bread of wheat and wine of the grape as the matter of the sacrament and yet they say neither bread nor wine remaineth therein after consecration 18. They say Christs body is truely in the host and his bloud in the chalice after consecration and yet is he neither felt nor seene there nor can a bodie of that quantity be contained in so little roome 19. Thomas Aquinas 3. p. q. 75. art 3. will not grant that bread and wine is annihilated after consecration as if there could at one time be no bread nor wine in the sacrament and yet no annihilation of the bread and wine or as if no part of bread and wine remaining it might not be said properly to be brought to nothing 20. Franciscus a victoria in his booke of sacraments c. de eucharistia wil not yeeld that the Priest may consecrate barly bread because barly as he saith is meat for horses but he saith that rie bread may well be consecrated forasmuch as that is bread for men yet others thinke otherwise 21. The accidents of bread and wine wee see remaine in the sacrament but they cannot tell how they should subsist where there is neither bread nor wine 22. Christ ordained this sacrament to be eaten and drunken but the Papists oftentimes neither eat nor drinke the sacrament but carrie it about or hang it vpon the altar 23. If a mouse or other liuing creature take away the consecrated host they will haue the same to be taken if it be possible and to be burned and the ashes to be kept for reliques as we read in the treatise de defect in celebrat miss 24. They beleene that Christs body is in the eucharist because Christ said this is my bodie why then doe they beleeue that his soule and bloud is there seeing hee spoke there of neither 25. In the sacrament they tell how sometime there hath appeared true flesh true blond and Christ in the forme of a child but if this be true then is he not there as they hold sub specie aliena that is vnder another kind 26. Thomas Aquinas 3. p. q. 77. art 2. will haue other accidents to be sounded in quantity as in their subiect but it is absurd to make one accident the subiect of another and yet doth this absurdity being granted little relieue them for they cannot shew how the accident of quantity should subsist without subiect 27. They say that accidents in the sacraments due nourish but of that it followeth that accidents are turned into substance which is more than alchymisticall tranâ—… 〈◊〉 28. In the sacrament they see by experience
Bishops of Rome or else he must know that whatsoeuer he fableth of his three supposed conuersions the same will make for the destruction of Popery and the ouerthrow of the cause which he mainteineth Secondly we are able to prooue that all these corruptions of doctrine superstitious deuises impieties blasphemies which we refuse haue beene receiued and established in the synagogue of Rome not onely since the Apostles times but also since the time of Eleutherius and Gregory the first the idolatrous worship of images was first confirmed by the second coūncell of Nice vnder the Empire of Irene and by little and little brought into the Westerne church being long oppugned by the bishops of France Germany and Britain That the images of the crosse and Trinity should be worshipped with latria was not allowed in that idolatrous councell but first taught by Thomas Aquinas and his followers and grounded not vpon Gods word but vpon this rule of Philosophy that the same motion is directed to the image and the thing imagined which rule by him is mistaken being meant of the species or representation of things in our vnderstanding and not of materiall images that come not within our vnderstanding The Popes authority began to be established first by the rebellion of Gregory the second and Gregory the third that caused Italy to reuolt from the Emperour vnder pretence of worship of images and afterward the same was confirmed by Gregory the seuenth and his successors that by force and violence ouerthrew the empire and made way by the diuisious of Christendome to the victories and conquests of the Turkes and Saracens Boniface the third obteined of Phocas that the church of Rome should be reputed head of other churches Boniface the 9. as Theodoric à Niem in his booke of schisme testifieth by fraude vsurped first the temporall gouernment ouer the Citie and territorie of Rome which before that belonged either to the emperor or to the citizens and thus by fraud and violence the Pope made himselfe great and by little and little exalted himselfe in the church and erected the kingdome of Antichrist The carnall eating and presence of Christs body in the sacrament was first decreed by Nicolas the second in the Chap. ego Berengarius dist 2. de consecrat for there we read first that Christs true body is handled with the hands of Priests broken and torne with the teeth of the faithfull his words prescribed to Berengarius are verum corpus sanguinem domini nostri Iesu Christi esse sensualiter non solum sacramentum sed in veritate manibus sacerdotum tractari frangi fidelium dentibus atteri Transubstantiation got reputation first by the decree of Innocent the 3. as we read in the chapter Firmiter de sum Trin. fid cath for there he decreeth that the bread is transubstantiate into the body and the wine into blood by the power of God but yet two inconueniences will heere fall out if we yeeld to his words for there he saith that Christ is both the priest and the sacrifice and that this transubstantiation is wrought by the power of God whereof the first ouerthroweth the priesthood of the polshorne priests of Baal the second doth take away the efficacie from these wordes hoc est enim corpus meum and hic est sanguis meus and ascribeth all to the power of God absolutely In the conuenticle of Constance we finde it first resolued that the accidents of bread and wine doe remaine without subiect and that the Pope is Christs immediate vicar and sess 13. that although Christ did institute the eucharist in bread and wine yet lay-men were onely to receine it vnder one kinde Auricular confession was established by Innocent the 3. in the chap. omnis vtriusque sexus de poenit remiss for before that it was free to confesse or not to confesse the doctrine of confession was enlarged by the canonistes and schoole-men In the conuenticle of Florence we reade that the forme of ordring masse-priestes of popish confirmation and extreme vnction and of other popish sacraments was then first setled by law there also Purgatorie and the Popes supremacy was first enacted by force of law Clement the 6. in the chapter vnigenitus extr de poenit remis did first deuise the treasure of indulgences Boniface the 8. and Sixtus the 4. ordred the Popish Iubiley That the Pope is aboue the Councel it was first decreed in the councel of Lateran vnder Leo the 10. who also begā first to thunder out his excommunications against M. Luther Finally the conuenticle of Trent gaue finall complement to the Popish doctrine of Traditions of the Latine vulgar translation of concupiscence of formal iustification by charitie and works of seuen sacraments of the sacrifice of the masse of purgatorie and indulgences of framing the images of God the Father and the holy Ghost and the rest of their heresies and abuses for what before the schoolemen had taught vainlie that began now by the decrees of the Pope and his complices to be established and held for law then also the missals breuiaries offices and other rituall bookes began to be confirmed by the Popes authoritie Thirdly it is an easie matter to prooue that the doctrine of S. Peter and of the times wherein Ioseph of Arimathaea Eleutherius and Gregory the first liued is direct contrarie in diuers points to popish religion S. Peter 1. ep 2. exhorted all Christians to submit themselues to kings and gouernors but the Pope commandeth subiects to rebell and take armes against princes and excommunicateth such as refuse so to doe as appeareth by the excommunication of Paul the 3. against king Henry the 8. and of Pius the fift against Queene Elizabeth both which are extant in Sanders his libell de schismate S. Peter 1. ep 1. would haue Christians to trust perfectly on gods grace the Papists teach their disciples to distrust gods grace and to doubt of their saluation and to trust rather in their owne works and merits he saith we are not redeemed with corruptible things but with Christes most precious blood these teach that men are redeemed after a sort by indulgences and by the satisfaction and merites of Saints to whom Bellarmine in his booke of indulgences doubteth not to giue the title of redeemers S. Peter exhorteth Christians to desire the sincere milke of Gods word that they may grow thereby the papistes barre men from hearing Gods word in tongues which they vnderstand and send them to beleeue the traditions of the church of Rome and the impure trash of the schoolemen and the Popes decretales he excludeth the lordship of Popes ouer Gods inheritance these false teachers enforce it he exhorteth vs to make our election sure these fellowes teach that Christians cannot be assured of their election or make it sure Ioseph of Arimathaea and the godly bishops that liued in his time and diuers hundred yeeres after him continued we doubt not in
neither the Pope nor his complices regard councels if they make against their profit or pleasure Bishops Priests Deacons committing adultery and practising vsury are greuously punished by the councell of Eliberis c. 18. and 20. but now these offences are common among Masse-priests and the Pope sheweth them by the chapter si clerici d◠indicijs and by his example how little he regardeth the actes of councels against these sinns in the same synode can 34. Christiās are forbidden to light candles in the churchyarde in the day time and c. 36. to set vp pictures in Churches cereos per diem saith the councell placuit in coemiterio non incendi and againe placuit picturas in ecclesia esse non debere ne quod colitur aut adoratur in parietibus deping atur yet Papists do superstitiously set vp lightes in church yards and fill their churches with images and pictures Those which accuse their brethrē falsly by the first councel of Arles c. 14. are shut from the communion to then dying day de his qui accusant fratres suos placuit saith the councell cos vsij ad exitum non comunicare the same councel decreeth that no bishop should tread downe his fellow Bishop yet the Popes and their complices doe hire parasites and scrrilous companions to traduce and falsely to accuse their brethren and all good bishops are now troden downe by the Pope The Councell of Gangra condemneth those that dispraise mariage or doe taxe him that eateth flesh or that despise the oblation of a maried priest or make meetings without the church qui extra ecclesiam scorsim conuentus cilebrat or that take a pride in virginity or vse peculiar habits and despise those that vse common apparell or depart from their parents vpon praetence of religion quicumque silij à parentibus praetextu diuini culius abscedunt the same likewise condemneth those women which cut their haire propter dminum cultum for religion sake or that contrarie to scriptures and ecclesiasticall canons shall b ring in new precepts but Papists despise matiage as pollutions and fleshly life and esteeme monkes that eate no flesh more holy and perfect then other Christians they despise also the oblations of married Priests Monks and Friers haue their conuenticles apart further the Masse-priests extoll their pretended virginity and Monkes and Friers vse peculiar habits and despise such as vse common apparrell Children among them depart from their parents and creepe into monasteries and nunnes cut their haire when they vow to enter into religious houses finally according to the diuersity of monkish sects they obserue diuers rules and precepts without warrant of holy scriptures or ecclesiasticall canons and doe many things contrarie to holy scriptures The second councel of Arles c. 23. pronounceth that Priest to be sacrilegious that shall suffer men superstitiously to light candles or to worship trees fountaines or stones and those that worship such things are condemned as Infidels and yet maste-priests suffer Christians at Candlemas and in diuers processions to goe about with candles and great pilgrimages are made by their followers to stockes and stones and welles after a paganicall fashion The councell of Laodicea c. 35. condemneth such as worship Angels or assemble together to honour them and c. 36. that vse exorcismes or enchantments or that read bookes in the church that are not canonicall the same excludeth the bookes of Tobia Iudith Wisedome Ecclesiasticus and the Machabees out of the canon the which acts forasmuch as they condemne the superstitious worship of Angels the coniurations of Masse-priests in casting out of Diuels and the reading of lying legendes and the false canon of the conuenticle of Trent are no more regarded by Papists then as if there neuer had beene any such made The councell of Constantinople c. 2. restreineth the ambition of Bishops that began to stretch forth their hands to the diocesses of their neighbours and c. 5. giueth the next place of dignity after the Bishop of Rome to the bishop of Constantinople which also was confirmed by the authority of the councell of Chalcedon that councell also addeth this reason because Constantinople was called new Rome but the pope neither regardeth the acts of this councell nor the reasons thereof but encrocheth vpon euery bishops iurisdiction calling himselfe vniuersall bishop and challenging his authority not from the priuiledge of the city but from Christs institution The 3. councell of Carthage c. 24. decreeth that nothing more be offered in the sacrament of the Lords body and blood then he hath appointed to wit bread and wine mingled with water but this ouerthroweth the masse vtterly wherein the Masse-priests say they offer neither bread nor wine but Christs body and blood the same synode decreeth that the bishop of the metropolitan see shall not be called the Prince of Priests or cheefe priest or any such title which ouerthroweth the pride and arrogance of the Pope that will needes be called the cheefe Priest the head and monarch of the church and other farre more arrogant titles The formes of ordring Priests and deacons prescribed by the fathers of the fourth councell of Carthage the Popes complices in the synod of Florence haue quite altered likewise haue they abolished those canons of the councell that concerne his house apparell study preaching nay they accompt him now a bishop sufficient that preacheth not if he be formally greased and apparelled in the 100. canon women are forbidden to baptize mulier baptizare non praesumat the Popes decretales contrariwise allow women to baptize The fist councel of Carthage c. 14. reproueth altars erected by vaine reuclations and dreames and it meaneth such as are supposed to be made ouer some martirs reliques but that is the case of many Popish altars who are erected for the most part vpon supposall of reliques and vaine dreames By the 4. canon of the first councell of Toledo it appeareth that subdeacons married wiues the same synod condemneth those that receiue the eucharist and cat it not and which beleeued Christ to haue an imaginarie body such as that is which the Papists suppose to be in the eucharist The councell of Mileuis c. 22. forbiddeth appeales to Rome ad transmarina qui putauerit appellandum à nullo infra Africam in communionem suscipiatur this canon therefore cannot stand with the Popes supremacy The councell of Agatha c. 13. forbiddeth Nunnes to bee vailed before the age of forty yeares the synagogue of Rome admitteth them before twenty and few after forty the same councell separateth the monasteries of men and women the Papists put them neere together The councell of Orevge pronounceth them guilty of Pelagianisme that say the liberty of the soule remained after the fall of Adam and that a man can doe that which is good of himselfe The 8. canon of the councell of Turon sheweth that bishops had wiues dwelt with them although they are commanded to vse them as sisters The 3. councell of Toledo
all the fathers almost denie publicke penance to Priests and Deacons fallen into notorious crimes but the popish faction regardeth them not one iote Bellarmine lib. 1. de eucharist c. 11. saith that Augustine did not well weigh these words of Luke I will drinke no more of the fruit of the vine Augustine lib. 22. de ciuit Dei c. 10. saith that Christians doe not worship martyrs or erect remples in their honour lib. 1. de morib eccles c. 3. he denieth that we are to adore any ereature Hierome also ioineth with him in this opinion mepist ad Riparium but the popish sect doth not regard what they say nor followeth their doctrine Finally it were an easie matter to shew the fathers to bee aduerse to popery in all materiall controuersies but what shall wee neede to doe it seeing their late corruptions and false allegations of fathers doe plainlie testifie that they doe not hope for victory if the fathers may be truely alleadged of late they haue set out indexes expurgatory teaching Printers how to falsifie fathers Sixtus Senensis inepist ad Pium 5. ante biblioth sanct sheweth how that Pope had caused the fathers to bee purged or rather corrupted expurgari fecisti omnium authorum catholicorum saith he praecipuè veterum patrum scripta Pameluts hath most shamefully corrupted Cyprian and the like course all Papists take with the bookes of the fathers lately set foorth Somtime also they confesse the corruption of fathers Aeneas Sylu. lib. 1. de gest concil Basil sheweth how Popes stand vpon these words vocaberis Cephas and lanch into the deepe and such like neglecting the exposition of all the holy doctors posthabitis omnino omnium sanctorum expositionibus Alan Chartier saith they reiect the holy doctrine of fathers sanctâ—â— patrum doctrine reiectae posthabitae sunt Matth. Paris in Wilhelmo Conquest speaking of Hildebrandes decree against maried Priests saith it was made without consideration and against the iudgement of holy fathers inconsiderato iudicio contra sanctorum patrum sententiam CHAP. XIX That Popish religion was neuer testified by the blood of Christian martyrs STrange it were if the martyrs of Christ should turne from Christ and testifie for Antichrist yet because the aduersaries of truth doe boast of ancient martyrs and Bristow in his 15. motiue doth place Martyrs as setters foorth of the Popes glorious kingdome we are briefly to shew that the testification of Martyrs maketh nothing for popish religion and that appeareth first for that the Papists refuse to bee tried by the doctrine of the Apostles which were principall Martyrs Secondly we haue shewed that the principall points of Popery were neither taught nor receiued during the time of the primitiue Martyrs nor many ages after and that many points now taught and receiued among Papists were then refused as heresies Thirdly Papists adore idols and burne incense vnto them but the ancient Martyrs were therefore martyred cruelly put to death because they would not consent to the worship of idols nor burne incense to them Fourthly the practises of Papists declare that they are more like to the heathen Emperors and persecutors of Christians then to the ancient martyrs of Christs church for as they massacred Christians for maintenance of the Apostolike faith so do the Popes and their complices massacre all that stand for the same as they by sword and fire sought to vphold idolatry so doe these as they hated them deadly which taught the true faith so doe these Finally the confession of the faith published by Pius the fourth and that doctrine which the conuenticle of Trent hath of late confirmed and commanded to be taught and beleeued is in many points contrarie to the faith of ancient martyrs and in all points of controuersie betwixt Papists and vs vtterly vnknowne to them The holy Apostles commend scriptures and so doe ancient martyrs but Papists accuse them of insufficiencie obscuritie flexibility and call them a nose of waxe and a killing letter Ancient martyrs were burned and put to death because they would not deliuer holy scriptures to be burnt the Papists doe burne scriptures and suspect such for heretikes as reade them in vulgar tongues The Apostles and Primitiue martyrs beleeued the scriptures because they came from God the Papists will not haue scriptures to bee belecued vnlesse they be deliuered by the Pope They taught neither heresie nor impiety nor noueltie but Popish religion as before is declared is full of heresies impieties nouelties In ancient time the Bishops of Rome were martyrs now those that call themselues their successors doe murder Gods Saints and make them martyrs Ancient martyrs taught that one God was to bee adored the Papists giue diuine honour to the crosse and crucifixe and call the Sacrament their Lord and God Ancient martyrs did breake downe images now the Papists erect them fall downe before them and worship them Finally ancient martyrs neuer beleeued that either doggs or hogs could eate Christs body or that the same was in any place where it could neither be felt nor seene or that the same was both in heauen and earth and euery pixe at one time or that bread is transubstaÌ„tiated into Christs body or that Christians do with their teeth eate mans flesh or with their throats swallow mans blood or that the bishop of Rome is lord and monarch of the church or that he can fetch souls out of Purgatorie or that there is a treasure of Saints merites out of which indulgences are granted or that Christians are iustified by extreme vnction or eating fish and such like Popish deuises Neither is it materiall that these holy martyrs are put in Popish calenders for the Iewes bragged of their father Abraham and adorned the sepulchers of the Prophets although they neither abode in the faith of Abraham nor followed the doctrine of the Prophets Further Bristow telleth vs that S. Stephen helped all those that sought vnto him but his proofes are drawne out of legendes and certeine counterset sermons of S. Augustine in his 22. chapter de ciuit dei c. 8. there is no such matter and yet these reports that are there inserted seeme to be none of S. Augustines but suppose certein superstitious persoÌ„s should pray to S. Stephen yet S. Stephen neuer taught them so to do nor allowed such formes of praiers Lastly he talketh of Fisher More the Charterhouse monks and diuers that died in king Henry the 8. the late Queens reigne for the Popes cause and telleth vs that they were of his religion but it is first denied that they were martyrs and next that Fisher and More were of the moderne Romish religion the first is proued for that they died for the Pope and not for Christ Secondly they died as traitors either by open rebellion or by ouert act oppugning the Princes authoritie the second is euident for that diuers of them died before the conuenticle of Trent which hath now published a new forme of faith and decreed many things
Rome before our times is not the church because no man can now see it They hold also that the true church may alwaies be seene and discerned but this being so how happeneth it that the Pagan Emperors in time past and the Turkes now doe neither see it nor discerne it for we may not thinke that if they knew the church they would hate it and persecute it They beare men in hand that the Pope desining out of his chaire cannot erre but it is as much as if they should say that a blinde man sitting in a chaire cannot do amisse in iudging colours or that the Pope should be more wise sitting in a chaire then standing in a pulpit or walking in a hal sitting at the table in his chaire and feeding daintily then disputing in schooles They call him Christes vicar yet our Sauiour did neither weare triple crowne nor thunder out his excommunications against Gods children nor persecute cut the throates of Christians By the right of S. Peter the Pope challengeth power to depose Princes and to translate kingdomes yet it is absurd to thinke that Peter had any such power They know that Peter was charged to feed Christs sheepe are they not then absurd fellowes that beleeue the Pope to be S. Peters successor that neuer feedeth nor teacheth but rather murdroth and massacreth Christians Peter was neuer borne vpon mens shoulders nor did he giue his feete to be kissed of his followers as a fauour nay when Cornelius fell downe at his feete he willed him to rise vp and would not suffer himselfe to be worshipped are they not then strange fellowes that beleeue the Pope to be S. Peters heire who is heaued on mens shoulders and requireth that Princes and all others should kisse his feete and worship him They permit publicke stewes and forbid honest wedlocke they dispence with adulterie and fornication very easily as appeareth by the chap. siclerici de iudicijs but depose and burne their priests and friers if they ioyne themselues in honest marriage with lawfull wiues are they not then absurd fellowes that make good euill and euill good Euery continued quantitie is in one place are they not then strange teachers that say Christes body is in many places at once and that it is in heauen and in earth and not in the middle place nor continued to it selfe Reason teacheth vs that accidents haue their being in a subiect but these fellowes against reason say they subsist in the Sacrament without a subiect The Aegyptians absteined from eating such creatures as they worshipped for God but the Masse-priests as men more senselesse then the barbarous heathen nations haue no sooner made their God but they deuoure him and heereof proceeded such a scandale that Auerroes for this onely cause pronounced the Romish religion to be the most foolish and absurd religion of all others Christes body in heauen they confesse is to be felt and seene how then commeth it to passe that this bodie being at the same time in the Sacrament as Papistes say is neither felt nor seene is not this notorious patcherie They confesse also that Christes body is of a iust length breadth and thicknesse are they not then absurd fellowes that beleeue that such a body can be conteined in a piece of an host no bigger then a counter and are they in their wits that teach that one host being consecrated Christes whole body is there and that the host being broken Christs body is also whole in euery peece thereof Are they not also impious and absurd fellowes that say that a dogge a hogge a mouse or a sparrow may cate vp the Sauiour of the world That the same man should be both a creature and a creator nay a creator of his owne Creator is an absurditie passing the boundes both of religion and reason and yet this is a peece of Popish diuinitie Innocentius lib. 4. de myst missae c. 19. sayth that dayly a creature is made the creator ita ergo quotidie creatura sit creator and in Stella Clericorum we finde these words Sacerdos est creator sui Creatoris that is a Priest is the creator of his creator Papistes also make Christians barbarous Canibales and eaters of mans flesh and drinkers of mans blood Nay when they eate his flesh they suppose they drinke his blood by a necessarie concomitance making Christians both to cate and drinke with one breath and in a certeine prouinciall constitution beginning ignorantia de summa Trinit the Masse-priests teach their followers neither to cate nor to drinke Christes body but to suppe it vp perfectly tritum modicè sorbere perfectè Christes blood hath redeemed vs and saued vs as holie Scriptures teach vs. but the papistes say that Christes bloud is really in the chalice after consecration in which notwithstanding we reade in stories that both Victor the third and William archbishop of Yorke that liued in the daies of Anastasius the 4. was poisoned In the Sacrament they confesse that wormes may be engendred and that the consecrated wine may be corrupted is it not then a most absurd peece of doctrine to hold that Christs body and bloud should be in the Sacrament where vermine is engendred and which is subiect to corruption Is it not also extreme folly to abandon Christ in whose name we are commanded to pray to the Father and to pray to God in the name of Saints which is no where commanded but rather forbidden as derogatory to Gods honour In the office of our Ladie at Matins in a certeine antiphona they say gaude Maria virgo cunctas haereses sola interemisti in toto mundo Resoice virgin Mary thou onely hast killed all heresies in the whole world but what more foolish then without warrant to ascribe this to the virgin Mary and to take this honour from almightie God They also say their Pater noster before stockes and stones but what is more absurd then to pray to those that cannot heare and to looke for helpe of them that cannot helpe themselues The Masse-priests in their praiers looking vpon a little woodden crucifixe say thou hast redeemed vs. thou hast reconciled vs to thy Father as Bellarmine lib. 2. de cultu sanct c. 23. confesseth may we then thinke that these are well in their wits that make a peece of wood or mettall their Sauiour and take this honour from the Sonne of God to giue it to a dumbe image In their breuiaries they pray thus to the crosse auge pijs iustitiam reisque dona veniam inerâ—ase iustice in the godly and grant pardon to sinners are they not very blockish then trow you that thus pray to a blocke and hope to finde pardon of a dumbe creature At Cahors in France they pray to Christs winding-sheete which they call sudarium saying holy sudary pray for vs and againe sudarium Christi liberet nos à peste morte tristi the winding sheet of Christ let it deliuer vs from the plague
foundation and pillar of our faith they doe make the traditions of the church not written equall to the scriptures and vpon them nay vpon the decretales of Popes and practise of Massepriestes doe build their faith all antiquitie esteemeth holy scriptures to be the canon of our faith and therefore calleth them canonicall But the Romanists esteeme them to be an vnperfect canon without their traditions and the Popes decretales and determinations Bellarmine lib. 4. de verb. dei c. 4. saith they are neither necessary nor sufficient without traditions The fathers neuer accounted the bookes of Tobiah Iudith Ecclesiasticus Wisdome and the Machabees equall to the bookes of the law and Prophets extant originally in Hebrew as appeareth by the testimony of Hierome in prologo Galeato of Athanasius in synopsi of Nazianzen in carm of Epiphanius and diuers others old and new writers the Papists in the synode of Trent decree them to be of equall authoritie with the rest the auncient catholikes euer esteemed the Hebrew text of the old testament and the Greeke of the new to be more authentical then anie translation the conuenticle of Trent hath made the old latin vulgar translation of the bible authenticall and doth not giue that honor to the originall bookes of the bible the canonicall scriptures we say receiue their force from the author of them and this is to be prooued by the consent of fathers and by arguments from scriptures law and reason they say that scriptures receiue force and authoritie in respect of vs from the Church or rather from the Pope Papists are neither willing that scriptures be turned into vulgar tongues nor will permitte them to be read of the vulgar sort without licence or publickly read in vulgar tongues in the church finally they say they are obscure and hard to be vnderstood and speake what they can in their disgrace Secondly they teach erroneously concerning Christs naturall body and concerning his office the body of Christ they beleeue to be both in heauen and on earth on euerie altar at one and the selfe same time they also hold that his body is really vnder the accidents of bread and wine giuing him a body neither visible nor palpable nor in any sort like to ours they teach further that his body is in diuers places where it filleth not the places and that his one body hath relation to diuers places they beleeue that the soules of the faithfull before Christes comming were in hell or at least in Limbo which is a part of hell and were thence deliuered by Christes going to hell as if his crosse had wrought nothing for them they teach that Christ as man is omniscient and per consequent omnipotent and that he was vir perfectus that is a perfect or growne man from the first instant of his conception his office of mediation they giue to the virgin Mary to Angels and to Saints they make also Saints our redeemers teaching that by their merits Christians obteine their desires and are deliuered out of purgatorie to Masse-priests they giue priesthood according to the order of Melchisedech and say that they offer vp Christs body and blood really for quicke and dead finally they make the Pope head spouse and monarke of the Church Neither doe they teach more catholikely of Christes mysticall body then of his naturall body for they subiect the same to the Pope and exclude all from Christ that are not subiect to the Pope the true members thereof they persecute and make heretikes and reprobates and such as liue without order or law professing their religion outwardly true members of Christes body the Church say they is alwaies so conspicuous and visible that euery one may see it and discerne it the true markes of the church that is true doctrine and the sincere administration of Sacraments and holinesse of life they denie assigning most common and vncerteine markes as vnitie vniuersalitie antiquitie succession and such like The Pope they make a most certeine and infallible interpreter of Scriptures and iudge of matters of faith they giue him authoritie to make lawes for the whole Church and power to binde mens consciences they make him more souereigne then a generall Councell and say that his power in giuing indulgences reacheth into purgatorie they say he hath power to excommunicate and depose kings and to giue away their kingdomes to others Betwixt the Catholicke church and Roman church they make no difference equalling a part to the whole they say also that the Roman church can neither erre nor faile The worship of God consisteth in spirit and trueth but they place the same in certeine externall rites and ceremonies and in meere humane inuentions and deuices nay for God they worship creatures not onely giuing diuine honour to the Sacrament but also to crucifixes and images of the Trinitie made of wood stone and colours they doe also adore not onely saints but rotten bones and ragges they know not of whom to Saints they pray they make vowes they confesse their sinnes to saints they erect churches and altars to their images they burne incense and present diuers oblations and finally in the honour of Saints haue deuised particular masses and offices transforming the Psalmes and wordes of Scriptures to Angels and Saints Their doctrine concerning the Sacraments is most exorbitant for they doe not onely adde vnto water in Baptisme salt spittle oile and diuers other ceremonies partly idle partly superstitious but also vnto the two Sacraments instituted by Christ they equall confirmation matrimonie penance orders and extreme vnction making them Sacraments as well as Baptisme or the Lords Supper in Confirmation they haue deuised both a new signe and new wordes in extreme Vnction they haue deuised new formes in the ordring of Priestes they say accipe potestatem offerendi sacrisicium in ecclesia pro viuis mortuis that is receiue power to offer sacrifice in the church for quicke and dead in Penance they vrge a necessity of confession strange formes of whipping and vncerteine hopes and new deuices of satisfaction from Matrimonie they exclude Priestes monkes and friars and make it a Sacrament albeit they know neither certeine signes nor words of the institution of it but the institution of the Lords supper they haue quite abolished for that which Christ ordeined to be receiued of the Communicants that the masse-priest doth offer for quicke dead and in the honour of Saints and Angels of which there is not one worde spoken in the institution our Sauiour in bread and wine instituted his last supper these neither leaue bread nor wine but make Christians eaters of mans flesh and drinkers of mans blood like the canibals Cyclopes Christ ordeined this Sacrament in remembrance of his death and passion these make of the same a sacrifice in honour of Angels and Saints the cup of the new testament they take from Christians abrogating as much as in them lieth the new testament established in Christs blood and
commit fornication in thought than to marry the Popes of Rome haue not onely coueted but also vsurped diuers parts of the Empire and thus hoping to be saued by the law the Papists not onely by their practise but also by their doctrine ouerthrow the law the Pope by his dispensations annulleth and frustrateth the law his complices more regard the Popes decretales than the eternall law of the liuing God This law of God they say may bee persectly performed by the assistance of Gods grace and as touching the substance of the action they hold that it may be performed without grace ex quo efficitur saith Bellarmine lib. 5. de lib. arbit c. 9. tot am Dei legem absque auxilio gratiae quoad substant iam actionis ab hominibus recte seruari posse in the same booke c. 2. hee saith that without any speciall helpe of God man may know veritatem moralem or the morall law with the circumstances thereof which is not onely contrary to scriptures declaring mans weakenesse and blindnesse but also ouerthroweth the necessity of Gods grace for if man without grace both knoweth the truth and is able according to the substance of the action to performe the law then is he not dead in trespasses and sinnes as the Apostle saith nor doe the Papists beleeue in Christ which saith without mee you can doe nothing doth it not then appeare that popery is false erroneous and repugnant to Gods law the ancient faith in the doctrine of the law CHAP. IIII. Of the damnable doctrine of Papists concerning faith and iustification THe Apostle teacheth vs that the iust shall liue by faith but the Papists doe so handle the doctrine of faith that the same cannot quicken any but is like rather to be the occasion of the fall and death of many first they teach that iustifying faith is nothing else but a firme assent to the word of God but if a firme assent to euery word of God do iustifie then are Christians iustified by beleeuing that there is a Diuell as well as beleeuing that there is a God and as well are they iustified by beleeuing the curses of the law as beleeuing that grace and mercy is offered them in Iesus Christ nay as well may the Diuels haue iustifying saith as faithfull Christians for they do giue their assent to the word of God and beleeue that hee is truth but these are most damnable doctrines Secondly they say that Christians are as well to beleeue the traditions of the church not written as the holy scriptures the doctors of Trent will haue both receiued with equall affection the authors of the censure of Colleinsol 91. teach Christians to beleeue not only such things as are reuealed in scriptures but also such points as are deliuered from hand to hand but if this be granted then will it follow that Christians are as wel to beleeue the Pope or the Church of Rome as God himselfe and that faith is built vpon mans word and not onely vpon the word of God and lastly that faith is built not only vpon vncertainties but also vpon falshood for such are the traditions of the church of Rome many are vncertaine and some very false and erroneous as is particularly shewed in diuers treatises against Romish traditions Thirdly they teach that faith is a gift and light by which a man being illustrated doth firmly assent adhere to those things which are reuealed by God and proposed to vs by the Church est Dei donum lumen saith Canisius Cathechismi c. 1. quo illustrat us homo firmiter assentitur atque adhaeret ijs quae vt credantur sunt diuinitus reuelata ab Ecclesiae nobis proposita now by the church they vnderstand the Pope and church of Rome but of this it followeth first that the Church of Rome hath no faith for how can a Church propose and teach matters to itselfe this doth vtterly destroy the nature of relations and therefore I thinke the learned Romanists will hardly confesse this to be true it followeth next that Christians are neither to beleeue in Christ nor to professe the articles of the faith vnlesse the Pope and Church of Rome propose them vnto vs. but this is most absurd and impious for we beleeue in God and not in the Pope nor in the Church adhering to him that these consequents are good it is euident because they no lesse require that the articles of faith be proposed to vs by the Church of Rome than that they be reuealed by God Fourthly as well doth Canisius require that Christians beleeue that the whole body of Christ be contained in the eucharist as Papists do hold it as the article of the Trinity the creation of the world and Christes incarnation for all these articles he ioineth together Catech. c. 1. § 4. but hee could not say worse if he meant to ouerthrow the whole Christian faith for the Popish real presence of Christs body bloud in the sacrament is contrary to Christs meaning to words of scriptures exposition of fathers the nature of sacraments and to humane reason and fense as at large is iustified in my bookes de missa against Bellarmine Fifthly they teach that the wicked and reprobate nay that the diuels of hell may haue true faith but our Sauiour Christ saith Iohn 3. that whosoeuer beleeueth in him shall not perish but haue euerlasting life so it followeth by the doctrine of Papists that the reprobate and the diuels of hell may be saued Sixthly they affirme that charity is the forme of faith but the Apostle teacheth vs that the iust doe liue by faith of which it followeth that faith hath a forme of it selfe whereby it quickneth vs. furthermore it is an absurd thing to make one vertue or habit the forme of another and if this were tolerable that one qualitie were the forme of another yet would it seeme farre more probable that faith should be the forme and life of charity and workes for that without faith it is not possible to please God than that charity should be the forme of faith which doth follow of faith Seuenthly the Iebusites of Collein fol. 122. teach that faith is onelie of generall propositions and hope of particulars so it followeth of their doctrine that no Christian ought to beleeue that he or any other particular person hath his sinnes forgiuen or is of the body of the church or shall be saued but if this were true then do not the Iebusites beleeue that themselues shall rise againe or appeare in iudgement further then can they not beleeue that Pope Clement or Leo or Paul is the head of the church or that they are to subiect themselues vnto him or that this particular Church of Rome is the true Church and such other particular propositions Eightly they teach that we are not iustified by the remission of sinnes or by imputation of Christs righteousnesse but the Apostle 1. Cor. 1. sheweth that Christ is made to
Christs humane nature as Aquinas 3. q. 5. art 2. confesseth if hee had taken a heauenly body as Valentine beleeued saith Aquinas then could not the truth of Christs humane nature haue beene saued which requireth flesh and bones In the 24. of Luke our Sauiour sheweth that he had a body that both had flesh and bones and was to be selt and seene 31. In their abominable masse they make their polshorne Priests mediators for Christ making them to pray that God would looke vpon the body and bloud of Christ with a propitious and serene countenance supra quae saith the Priest looking vpon the sacrifice as they call it of Christs body and bloud propitio ac sereno vultu respacere digneris accepta habere c. 32. They compare also the sacrifice of the body bloud of Christ to the sacrifice of brute beasts offered by Abel and to the sacrifice of Melchisedech praying that God would accept Christs body and bloud as hee accepted the sacrifices of Melchisedech and Abel which is a most blasphemous comparison 33. In the masse also they confesse their sins to God to Angels and Saints iointly and not to Christ. nay they vse the mediation of Christ in their confession of sinnes to Angels and Saints preferring them as much before Christ as a Prince is to be preferred before mediators and hushiers 34. In a certaine prouincial constitution beginning authoritate de sentent excom they excommunicate by the authority of God Almighty and of Saints and leaue out Christ 35. They say Masses in honour of Angels and Saints but he in whose honour a sacrifice is offered is greater then the sacrifice doth it not then appeare that while they pretend to offer Christs body and bloud in honour of Angels and Saints that they make him inferiour to Angels and Saints 36. They call the Pope the head king spouse and foundation of the church but this cannot bee without extreame wrong to Christ for one king dome cannot admit two kings nor a viceking while the king is present nor can one woman haue two spouses or one body two heads or one house two diuers foundations the Apostle 1. Cor. 3. sheweth that no man can lay other foundation then that which is alreadie laid Ephes 5. he saith Christ is the head of the church the Sauiour of his body the synagogue of Rome therfore sheweth her selfe a strange beast that will needs haue two heads and two foundations being altogether so diuers 37. S. Iames sheweth that there is but one lawgiuer of the Church that is able to saue and destroy the doe therefore spoile Christ of his honour that giue this title of lawgiuer to the Pope 38. They doe also preferre the Pope before Christ for Christs body when the Pope goeth on progresse is sent before with the baggage and when the Pope is neere goeth out to meet him while all the gallants of rome attend on the Pope 39. They giue authority to the Pope to draw soules out of purgatory by his indulgences and to make portsale of Christs merits but he that is sold is neuer equal to the seller neither can the Papists shew that euer Christ deliuered one soule out of Purgatory 40. Papists beleeue that the Pope hath often times created his creator or at the least made Christs body and bloud but that Christ made the Pope it cannot be shewed doth it not then appeare that by many degrees the Pope excelleth Christ in the opinion of Papists 41. Nay they make S. Francis and Dominicke equall to Christ in diuers things and in some things superiour as their bookes of conformities and legendes doe testifie they call S. Francis Iesum typicum that is a figuratiue Iesus and say that Dominicke and Francis did more miracles then Christ but the Pope gaue both these two all their credit he must therefore needs surpasse Christ in accompt of Papistes 42. In the conuenticle of Trent Cornelius Bishop of Bitonto said papa lux venit in mundum the Pope the light came into the world and Simon Begnius in the councell of Lateran called Leo the tenth the lion of the tribe of Iuda and cried out Te Leo beatissime saluatorem expectauimus that is we blessed Leo haue looked for thee our Sauiour 43. Beno the Cardinall sheweth that Gregory the seuenth cast Christs body into the fire burning the Sauiour of Papists Pius the fifth also is said to haue cast an agnus Dei into the fire as Catena in his life reporteth into this contempt haue the Pupists brought their Gods 44 Theodorie à Niem lib. primo de schismate sheweth that Vrbane the Pope melted crosses and images of siluer to paie souldiers thus that which they pretend to honour as God they sell and giue away in seruice of the Diuell 45 They giue equall honour to a crosse of woode and mettall and to Christ and looking on a wooden crucifixo they say thou hast redeemed vs. who then seeth not what little accompt they make of Christ 46 A trentall of Masses the Masse-priests sell for lesse sometimes than sixe pence and yet they say Christs bodie is offered in euery Masse are they not therefore more wicked traitors than Iudas who would not fell Christ for lesse then 30. pence 47 The Priesthood according to the order of Melchisedech is proper to Christ by the Apostles doctrine but the Papists make euery pild pated companion a Priest after the order of Melchisedech Finally the office of mediator properly belonging to Christ they communicate with the virgin Mary whom they suppose to be more mercifull then Christ they giue it also to Angels and Saints and Masse-priests Turrecremata summae lib. 1. c. 40. speaking of Priests saith they are mediators reconciling sinners to God ministerium peragunt mediatoris omnipotenti Deo qui offensus fuerat peccatores reconciliando the schoolemen say also that Saints may be called redeemers and that is confessed by Bellarmine lib. 1. de indulgentijs Infinite it were to report all the blasphemous speeches and practises of Papists against the honour of Christ Iesus but this may serue to shew that they rather blaspheme than honor Christ speaking so wickedly of his person so blasphemously of his bodie so falsly of his actions and taking away his honour and giuing the same to others CHAP. VII The strange contradictorie and false opinions of Papists concerning the sacraments AS Sacraments are seales of Gods grace and holy mysteries by the which God worketh our sanctification so are they enemies of Gods grace and the sanctification of Christians that peruert the Apostles doctrine and Christs institution concerning sacraments how then the doctors of the synagogue of Rome shal be able to excuse themselues and to prooue themselues not to be enuious of the good of Christians I report me to their common doctrine and practise concerning this argument for first they denie that the sacraments of the law of Moyses did open heauen and thereupon thrust all the
ancient fathers downe to hell and place Abrahams bosome there as appeareth by the doctrine of Francis a victoria art 1. de sacrament in com but this argueth first that God worketh diuersly by the sacraments of the law and gospell and is changeable in his operation which is absurd and next that Christ is not one yesterday and to day as the Apostle teacheth and thirdly placeth the father of all faithfull people in hell damning all that beleeued in Christ before his comming to hell and fourthly denieth that their sins were remitted that beleeued in Christ before his comming and lastly ascribeth more to sacraments deuised by men such as is extreme vnction and other Popish sacraments than to circumcision and the Paschal lambe and other sacrifices and sacraments instituted by God 2. The master of the sentences dist 1. lib. 4. holdeth that all that died before circumcision vnder the law were damned but others contradict their master 3. The synode of Trent pronounceth them anathema which shall say that there are either more or fewer sacraments of the new law than seuen to wit baptisme confirmation the eucharist penance extreme vnction order and matrimony but this curse falleth first vpon the old Latin interpreter that Apocalyps 17. calleth the mystery of the great whore sacramentum mulieris the same also falleth vpon Saint Augustine and most of the ancient fathers that neuer knew nor acknowledged more than two sacraments properly and truly so caled to wit baptisine and the Lords supper de latere dormientis prosluxerunt sanguis aqua quae sunt nostrae redemptionis sacramenta that is out of Christs side sleeping on the crosse flowed water and bloud which are the sacraments of our redemption as saith Augustine in gloss in 4. ad Ephes super Psal 40. Iustin in his 2. apologie Ambrose de sacramentis Tertullian Dionysius called Areopagita Chrysostom Cyril Gregory Cyprian Rahanus Paschasius whersoeuer they talke of the number of the sacraments of our redemption mention only baptisme and the eucharist and where they speake in general 〈◊〉 of holy mysteries mention diuers more and others than the seuen popish sacraments beside that it is absurd to thinke that mariage and Priesthood and penance were of one nature vnder the law and of another vnder the gospel 4 The same synode doth curse them also that shall say that all the aboue named 7. Sacraments were not instituted by Iesus Christ where it is apparent that mariage was instituted in paradise and priesthood vnder the law it is certein also that the fathers before Christ did rise by repentance from their fals furthermore what man among the Papists is able to shew where the determinat words and the externall signes and rites of popish sacraments were instituted by Christ if then Canisius in his catechisme c. de sacramentis teach truely that Sacraments haue certaine determinat words and set rites then is it certaine that neither Popish confirmation nor Popish orders nor Popish penance nor matrimony nor extreme vnction was instituted by Christ and therefore Francis à victoria de Sacramentis in cō deriueth the determination concerning seuen sacraments from the Florentine councell vnder Eugenius the 4. hoc determinatum est saith he speaking of seuen sacramēts in concilio Florentino sub Eugenio 4. and there indeed we finde first that the matter of Popish confirmation is chrisme made of oile and balme and the forme set downe in these words signo te signo crucis confirmo te Chrismate c. and yet now the Papists haue left off balme the matter of extreme vnction is oile and that for a strange medecine the Priests put in the eies and other organs of sences the forme of extreme vnction is this per istam sanctam vnctionem suam pijssimam misericordiā indulgeat tibi dominus c. The matter of priesthood is the Chalice and the host and the forme take power to offer Sacrifice in the church for liuing and dead and so foorth but no man will affirme that Christ instituted the forme and matter of these Sacraments vnlesse he be either starke mad or mad-like desperate in matrimony they are neither able to afrigne certaine forme nor certaine matter 5. All Papists hold that the Sacramentes of the new law both conteine grace and conferre grace ex opere operato that is by the worke wrought as may appeare by the canons of the seuenth session of Trent by the common proctors of the Popes cause Sacramentum confert gratiam ex opere operato saith Nauarrus in his enchiridion and Bellarmine lib. 1. de sacrament c. 14. saith they iustifie and this is the common opinion of all but first it is absurd to attribute as much to matrimonie confirmation and extreme vnction as to baptisme and the lords supper secondly it is absurd to make Priests forsweare matrimony seeing it contemeth grace and worketh it as they say for of this grace the Masse-priests haue extreame neede thirdly if grace bee nothing else but charitie or a habit not distinct from it it will be a hard matter to shew how charity may be conteined in oile or the rites of matrimony or externall signes fourthly no Papist can shew that such as receiue their popish confirmation or order or extreme vnction or are maried are more iust then they were before finally God worketh by Sacraments that which he promiseth but we doe not read that euer he promised iustification or grace to maried folkes or to such as are greased in order or extreme vnction the master of the sentences lib. 4. dist 2. § 1. saith that some Sacraments giue remedies against sinnes and helpefull grace others only giue a remedy as wedlocke alia in remedium tantùm sunt sayth he vt coniugium 6. Bellarmine lib. 1. de sacramentis and Canisius in the Catechisme teach that sacraments are externall signes and yet the inward contrition of penitent sinners and the consent of the parties maried appeareth not externally further this being granted it will follow that the body and blood of Christ in the eucharist are no sacrament because they appeare not to the eyes nor can be discerned with other senses so the Papists whatsoeuer they bragge of their masse giue no sacrament to their followers but onely bare accidents shewes and shadowes 7. In the seuenth session of the conuenticle of Trent they curse such as shall say that the receiued and approued rites of the Catholicke church may be contemned omitted or changed but this curse falleth vpon their owne pates for themselues haue omitted loue feasts frequented at the time of the Communion the old rite of Christians then kissing one another and the vse of milke and hony in baptisme of which Tertullian speaketh lib. de coron milit and of milke and wine mentioned by Hierome in Isaiae c. 55. and the formes of dipping in baptisme 8. Thomas Aquinas 3. p. q. 64. art 8. sayth that the intention of the minister is required in the
wormes to be engendied if it be long kept and that both the kinds are corrupted but it is blasphemous to say that either Christs body and blood are corrupted or that wormes can issue and be engendred thereof to auoid this inconuenience they say they are engendred of the accidents or of the bread and wine returning againe For the engendring of wormes of meere accidents is absurd and for the returne of bread and wine they can bring foorth no words of scripture 29. Thomas Aquinas p. 3 q. 77. art 7. confesseth that Christs body is not broken in the Sacrament and gladlie would he shew how the accidents there may be broken but he traueileth with vanitie and bringeth foorth nothing but foolerie 30. Commonly Masse-Priests say that Christ at his last supper did eat himselfe and drinke his owne blood before it was shed matters that imply manifest contradiction and dissolue rules of reason 31. Now the spaniards will not denie but they are canibals and eaters of mens flesh that eate the same whether rosted broiled baked or otherwise dressed why then should not the Masse-priests be auoided as eaters of mans flesh and drinkers of mans blood as they say themselues albeit they eate Christs flesh and drinke his blood prepared vnder other formes 32. The fathers say that Christs bodie is meate for the soule and not to be eaten with the teeth but Nicholas the second will haue it torne with teeth as his words import c. ego Berengarius de consecrat dist 2. others will haue it swallowed into the belly 33. Christians abhorre to heare that Christs bodie should be eaten and his blood drunken of brute beastes but Papists teach and confesse both 34. Christ gaue his disciples the cuppe of the new testament the Pope and his complices sacrilegiously take the same from Gods people 35. Christ said take and cate the Masse-priests suffer them that haue them to gape and gaze and giue them often nothing to eate 36. Christians beleeue that they receiue the same Sacrament that Christs disciples receiued at his last supper but Thomas Aquinas 3. p. q. 81. art 3. saith the disciples receiued it passible and such as it then was but now no man can receiue his true body but he must receiue it as it is in heauen that is as it is glorified and impassible 37. They say that the eucharist is both a Sacrament and a sacrifice and for those two ends instituted but that implieth a plaine contradiction for as the sacrifice is offred to God so the Sacrament is ordeined and giuen to men 38. If poison after consecration be mingled in the Sacrament Thomas Aquinas 3. p. q. 83. art 6. will haue the same kept among Saints reliques but what Christian will rescrue poison for a relique 39. The Apostle saith Christ was once offred the Masse-priests say he is offred continually and that for quicke and dead a matter vnknowen to Christs Apostles 40. Our Sauiour instituted this Sacrament for a remembrance of his death and passion but the Masse-priests offer the Sacrifice of his bodie and blood for quicke dead for sicke for hole for sailers for trauellers in the honor of Sainte and Angels for peace and good successe in all things which bee matters neuer thought vpon in the institution of this Sacrament Finallie they haue no lesse strange false and contrary positions in their doctrine of matrimony order penance and extreme vnction which they make Sacraments but by this it may appeare sufficiently how litle they regard either the institution of Christ or the doctrine of the ancient catholicke church in the matter of Sacraments I shall also haue occasion otherwhere to touch these pointes particularlie CHAP. VIII That poperie is a mixture of old and new heresies IT were long to insist vpon euery article of Popish doctrine I will therefore rather in a generality shew the qualities proceedings and practises thereof running through the whole then dilate the absurdities and falsities of euery particular standing vpon euerie small point now then that I haue touched the grounds and certaine principall doctrines of Popery I haue thought good to shew that the rest is nothing but either old or later heresies They glory in their workes and hope to bee iustified by the law as may be gathered out of Bellarmines disputes de iustificatione and also out of diuers of their treatises of good workes the Iebusites of Collein censur fol. 22. say that all their life and saluation consisteth in the precepts of the law whose fulnesse is loue they doe also extoll the merits of their workes but the Apostle Rom. 2. taxeth them that glory in the law and Galat. 3. condemned those false Apostles that taught iustification by the law 2. They make Gods law void by their traditions of worshipping images maintaining publike stewes banks of vsury and such like practises the which is noted as an error in the scribes and pharisies reprobastis mandatum Dei saith our Sauiour Marc. 7. per seniorum vestrorum traditionem and as they had their Talmud so haue the Papists their decrees and decretales which they follow as the law of God 3. The Monks and Iebusites are also like to Pharisies dicebantur pharisaei saith Epiphanius haeres 16. ante Christum co quod separati essent ab alijs propter spontaneam superfluam religionem apud ipsos receptam the Pharisies were so called for that they were separated from others for voluntary and supersluous religion receiued by them they compassed also sea and land to make Proselytes and when they had won them they made them twise more the children of hell then they were themselues as our Sauiour Matth. 23. teacheth vs. so likewise for a spontaneous and superfluous shew of religion these irreligious Iebusites and Monkes do separate themselues from others and take great paines to winne Proselytes to the synagogue of Rome and in the end abuse many and make them much worse than themselues 4. In their supersophisticall exposition of the law and their often washings and affectate holinesse they imitate the scribes who for this cause by Epiphanius haeres 15. ante Christum are enrolled in the catalogue of heretickes 5. By their often washing in holy water the Papists hope to wash awaie sinnes as the Hemerobaptists among the Iewes which for this were reputed heretiks as Epiphanius sheweth haeres 17. ante Christum but there he telleth them that neither drops nor riuers of water nor the whole ocean can wash awaie sinnes 6. The Dositheans were reputed heretickes for their affectation of virginity and abstinence from mariage and punishing their bodies why then should not the like accompt be made of those Papists that runne into the same errors not sparing their bodies more than they did whom the Apostle Coloss 2. reprehendeth 7. Iohn the 23. was condemned in the councell of Constance for denying the immortality of the soule the like opinion as Zegedinus in spec pontif and others report had Alexander the sixth Leo
Trinity we may say three eternals adiectiuely which is direct against the Creed of Athanasius The Friers of the order of Dominicke and Francis anno D. 1243. as Matth. Paris testifieth in Henrico 3. p. 593. taught that the diuine essence is not formally the same in the holy ghost that is in the father and the sonne which may not stand with the deity of the holy ghost Augustine Steuchus in princip genes saith that coelum empyreum was coeternall with God hee might as well haue made two Gods The same man in Genes 2. saith that Adam should haue died although he had neuer sinned he denieth also that sinne is the cause of death opposing his opinion to the Apostles doctrine Rom. 5. Hector Pintus in Danielis 12. denieth the resurrection of infants dying not baptised To let others passe for this time and to talke only of the rubicundious Cardinal Bellarmine whom our chatemiticall Masse-priests call master first lib. 2. de Christo c. 26. hee saith that it is not repugnant to one person to be both the sonne and the holy ghost as if there could be three persons there being but two onely Secondly euery act whereby virginity is lost he calleth coinquination and turpitude lib. 1. de matrimonio c. 5. as if the mariage bed were not truely vndefiled as the Apostle saith Heb. 13. Thirdly he saith that Christ neuer had but the Christian church for his spouse de cleric lib. 1. c. 24. which excludeth the church of God before Christ from his espousals and from the right of the Catholike church which is truely his spouse Fourthly in his booke de bonis operibus hee seemeth to allow community of wiues In his second booke de amiss grat c. 18. he teacheth that the magistrate sinneth not in appointing a seuerall place of the city to common whores like a lusty Cardinal allowing whores but like a false Apostle condemning mariage In his booke de monachis c. 14. he saith the Saints doe participate the nature of God but better diuines than hee define that Gods essence is incommunicable In his first booke de purgatorio c. 10. he confesseth that a man may be called his owne Sauiour and Redeemer thus he hath brought his schollers to a faire passe for diminishing and denying the merit of Christ in our formall iustification and redemption he would make them beleeue that euery man may redeeme and saue himselfe And thus you haue seene a large packe of popish heresies at the first suruey but wee shall adde more if neede bee at our next CHAP. IX A catalogue of diuers notorious impicties and blasphemies contained not onely in Popish bookes but also in the corps of Popish religion IF it be no small sinne to take the name of God in vaine how haynous a sinne is it to blaspheme the holy name of God all sinnes compared to blasphemy saith Strabus in Isaiae c. 18. may seeme light so grieuous it is that the scriptures sometime auoid the naming of it and in liew thereof vse the word of a Iob. 1. Benediction yei is blasphemy so common in the mouthes and writings of Papists that al the rest of their impieties though otherwise intolerable seeme small in comparison hardly can they speake without blaspheming the Roman catechisme in the exposition of the third commandement or the second as the Papists recken confesseth against them this abuse quis non videat say the authors of the catechisme omnia iureuirando affirmari omnia imprecationibus execrationibus referta esse that is who seeth not that all things are affirmed with oathes and that all mens mouthes are full of cursings and execrations whosoeuer hath beene conuersant among Papists knoweth this to be true they teare God in peeces and neither respect the lawes of God nor man albeit the emperor in the law ne quis luxurietur c. calleth this tearing and blaspheming vnnaturall luxurie They teach that the body of Christ is in the Sacrament blood flesh and bone and call it their Lord and God and yet like Canibals they cate and swallow downe their Lord and God and make no bones of it Blasphemously also they affirme that a dogge or a hogge eating a consecrated hoste doth eat Christs true bodie If a dogge or hogge b p. 4. q. 45. saith Alexander Hales should eat a consecrated hoast I see no cause but the Lordes body should go therewithall into to that dogges or hogges belly and Thomas Aquinas 3. p. sum where some of his fellowes were ashamed of this error reprehendeth them for it allowing this beastly deuouring of Christs body Gregory the seuenth as we read in Beno Cardinalis consulted with this God of paste when he could receiue no answere threw him into the fire Ioannes Portuensis as he reporteth disclosed the matter tale quid fecit Hildebrandus vnde deberemus viut incendi saith he this fact saith Beno was that he threw the sacrament of the lords body into the fire because he could receiue no answere of it against the emperor Pius the fist cast one agnus Dei into the water of Tiber another into the fire as saith Hierome Catena in Pius his life Cresciuto il Teuere saith he pio vi gittò vn agnus dei il fuoco appreso in vna casa piena di fieno vi si git to vn altero if then latria be due to the images of Christ then did Pius cast that into the fire and the water that he worshipped as God Clement the sixth in the chapter vnigenitus ext com de poenit remiss maketh the Romanistes thus to cry to the Pope domine aperi eis thesanrum tuum fontem aquae viue Lord open to them thy treasure the founteine of liuing water as if the Pope had with him a treasure of graces and as if his indulgences were the water of life The Masse-priests euery day sell Christ and that for meere trifles Brigit therefore as one reporteth in a treatise called onus ecclesiae c. 23. saith they are worse then Iudas for he sold Christ for good mony these sell him for euery commoditie pro omni mercimonio The honour of God they ascribe to the Virgin Marie and to Saints Confessing their sinnes they ioyne Mary with God and leaue out Christ saying consiteor deo omnipotenti B. Mariae semper virgini c. Likewise in a certaine prouinciall constitution beginning authoritate dei omnipotentis de sent exc they pronounce excommunication by the authority of God and our lady and vouchfase not once to name Christ Against the breakers of their lawes they denounce the anger of Peter and Paul as appeareth commonly in late decretales Christ they quite forget Horatius Tursellinus in an epistle to Peter Aldobrandini prefixed before the history of our Lady of Loreto and allowed much by the Iebusites saith that God made the Virgin Mary as much as could be companion and partaker of his power and Maiesty and gaue to her the rule
both of heauenly things and of men on earth and that God himselfe as sarre as is requisit for mans defence doth at her pleasure gouerne the earth the sea the heauens and nature and at her becke giueth diuine treasures and heauenly gifts matrem suam praepotens ille dens diuinae maiestatis potestatisque sociam quatenus licuit asciuit huic olim caelestium mortaliumque principatum detulit ad huius arbitrium quoad hominum tutela postulat terras maria coelum naturamque moderatur hac annuente per hanc diumos the sauros mortalibus coelestia dona largitur Bernardinus likewise in Mariali doth say that all graces come downe from God by Mary as sense and vigor descend from the head to the other members of the body Bonauenture or rather some wicked falsary vnder his name hath transformed the praises and honor of God set out by the Prophet Dauid to the Virgin Mary Commonly they giue power to the Virgin Mary ouer her sonne iure matris saie they impera redemptori In the Roman Breuiary she is called dulcis amica dei and the happie gate of heauen and to her they pray to haue their bands loosed In the missal of Sarum they pray thus per te mater aboleri filiorum slagitamus crimina nosque omnes introduci insempiterna paradisi gaudia as if she were the sauiour of the world The missals and breuiaries are full of impieties for beside the confession of sinnes made iointly to Angels and Saints with God first they offer the Masse-cake as they say for the redemption of their soules pro redemptione animarum suarum secondly they make the Priest a mediator to God for the body and bloud of Christ as if by his praiers God did accept his owne and onely begotten sonne supraquae propitio ac sereno vultu respicere digneris say the Masse-priests speaking of Christs body and bloud thirdly they compare Christ to brute beasts and the sacrifice of Christs body and bloud to the sacrifice of Abel that offered brute beasts digneris accepta habere saie they sicut accepta habere dignatus es munera pueri tui iusti Abel fourthlie they desire God that Angels maie carie Christes bodie into Heauen fifthly they make God oftentimes a mediatour or intercessor to Saints as appeareth by this praier praesta quaesumus vt quem doctorem vitae habuimus in terris intercessoreÌ„ habere mereamur in coelis the same is also proued for that Saints know nothing done in earth as some of them suppose vnlesse it please God to reucale matters vnto them which if he do then is God a mediator betwixt the Papists and Saints sixthly they pray to the crosse for increase of iustice and pardon for sinne augepijs iustitiam reisque dona veniam seuenthly in coniuring salt they pray it may be salt exorcised for the saluation of them that beleeue vt essiciaris sal exorcisatnm in salutem credentium it were infinite to report all their blasphemies and these may serue for a tast only this may not be forgotten how praying before a certeine counterfet picture of Christs face giuen as they say by Christ to Veronica they pray thus salue sancta facies impressa panniculo nos ab omni macula purga vitiorum atque nos consortio coniunge beatorum haile holy face printed in a cloute purge vs from all blot of sinne and icine vs to the companie of blessed spirits in heauen Bellarmine alloweth this common saying of Friers speaking to the crucifixe thou hast redeemed vs thou hast reconciled vs to thy father as we may read lib. 1. de cult sanct c. 23. That the Gospell is a rule of perfection they denie but they doubt not to giue that honour to the rules of Benet Brendan Francis Dominicke and such authours of sects of the holy scriptures they speake more blasphemously than the Turkes and Saracens for they honour the bookes of the old testament albeit they oppugne the Christian faith wheras the papists professe the faith but speake euil of scriptures some call them a nose of waxe others a dead letter the Rhemists call them a killing letter Stapleton in his doctrinall principles end enoureth to proue that all heresies proceed from scriptures the surueying Kellison p. 158. of his suruey saith the diuell doth wrap himselfe from top to toe in scriptures as if scriptures were the habit of the diuell pag. 41. he saith the letter of scripture with a false meaning is the word of the diuell Turrian writing against Sadeel doth cal scriptures Delphicum gladium or an instrument to all purposes Bellarmine de verbo Dei accuseth them as imperfect and insufficient neither is there any swad amongst them but he hath somewhat to say against scriptures To the images of the crosse and crucifixe they giue as much honour as they giue to God they giue the same also to the images of the Trinity teaching their followers that it is but one honour that is giuen to the image the thing represented by the image but the things being two and that so different as there is no proportion betwixt them they must needs blaspheme giuing the name and honour of God to these base creatures The Pope aduanceth himselfe aboue all that is worshipped and refuseth not the name and titles of God in the chap. satis dist 96. he is called God and heereupon Steuchus in his treatise for defence of Constantines donation audis saith he summum pontisicem à ConstaÌ„tino Deum appellatum habitum pro Deo In the chap. quoniam de immunitate in 6. he calleth himselfe the spouse of the church in the chap. inter corporalia de transla praelat we read these words quando Papa dissoluit matrimonium vnletur quod Deus solus dissoluit matrimonium he is called a God in the earth by Felin in c. ego N. de iureiuraÌ„do and by Baldus m lâ—g vlt. C. sententiâ—e reseindendae Abbas Panormitanus expresly saith that Christ and the Pope haue but one consistory the glosse in c. cum interextr Ioan. 22. de verb. signif doth call the Pope our Lord and God Further he maketh a scorne of Christian religion Iulius the second vpon Easter day sought with the French at Rauenna Gregory the seuenth his armie vpon their good Friday fought with Henrie the 4. in S. maries church he sought to murther the Emperour by throwing downe a stone vpon his head from a vault Sixtus the fourth his agents at the eleuation of the sacrament indeuoured to murther Laurence and Iulian de medicis as Volaterran Geograph lib. 5. testifieth that of Gregory is written by him that wrote the Emperours life and by Beno Cardinalis Leo the tenth called the gospel a fable commonly the Popes send the sacrament before them together with their baggage and the scullery And as if Christ had giuen vs no sufficient rules of religion so he inuenteth and confirmeth daily new religions as for example of late the religion of the
to them and seruing them they shew themselues to haue a tacke of heathenish idolatrie It appeareth both by scriptures and practise of the church that to burne incense to grauen images hath beene reputed idolatrous the idolatrous Iewes 2. Paral p. 30. are noted as burning incense to their idols Marcellina burned incense to the images of Iesus Paul Homer and Pythagoras and is therefore taxed by S. Augustine de haeres neither did the heathen Emperours require more at the hands of Christians than that they should offer certaine graines of incense to their Gods but euery man knoweth how the Papists place images on their altars and continually offer incense vnto them they burne also incense in the honour of Angels and Saints and set vp lights before their images They that offer sacrifice to creatures are idolaters for sacrifice is the highest honour that is done to God and this the Papists themselues confesse but the Masse-priests offer the sacrifice of praiers and praises to Angels and Saints and incense to their images they offer also the body and bloud of Christ as they say in honour of them neither can they excuse themselues by saying that they offer not the sacrifice of the Masse to Angels or Saints for in the time of the law no sacrifices were offered in the honour of any creature neither is there any difference betwixt offering to God and in the honour of God Saint Ambrose teacheth vs that to worship the crosse or crucifixe is plaine idolatrie and paganisme Inuenit Helena crucem Domini saith he a De obitu Theodosij regem adorauit non lignum vitque quia hic gentilis error sed adorauit illum qui pependit in cruce Helena found the Lords crosse and adored her king not the wood for that is the error of the gentiles but she adored him that hung vpon the crosse the Papists therefore adoring the wooden crosse naie adoring euery sticke put a crosse are grosse idolaters and like the gentiles if Ambrose may sit iudge Epiphanius haeres 79. sheweth that the diabolicall inuention of images hath adulterated the seruice of God and brought in spirituall fornications The councell of Francford vnder Charles the great sheweth that images being worshipped in Churches are idols as may be gathered out of these words that are in his booke de imaginibus non nos imagines in basilicis positas idola nuncupamus sedne idola nuncupentur adorare colere eas recusamus we doe not call images placed in great Churches idols but wee refuse to worship and adore them least they should bee called idols Hierome in Abacuc 2. writeth that all peruerse opinions which of the inuenters thereof are adored are grauen images and by that he meaneth idols but I haue shewed that Papists maintaine many hereticall opinions Finally their owne confession doth testifie against them for Bellarmine doth confesse lib. 2. de imaginib c. 5. that an idol is a false similitude and representeth that which is not but Papists worshipping S. George that killed the dragon and S. Catherine that broke the wheele and the image of God the father worship false images for neither shall they proue that God is like an old man or that the images of George Catherin expresse any truth they say also that it is idolatry to giue diuine honour to creatures but they giue diuine honour to the sacrament to the crosses and to the images of the Trinity which I hope they will not deny to be creatures Neither doe they bring any better excuses then the heathen idolaters Bellarmine lib. 2. de imaginibus c. 24. saith that images are not worshipped by them per se propriè that is for themselues and properly but well could the gentiles say as much Againe he saith they worshippe not images as Gods so likewise did the gentiles answere as Lactantius sheweth instit lib. 2. c. 2. non ipsa inquit timemus c. we doe not feare them say the idolaters speaking of images but them to whose likenesse they were made and for whose sakes they were consecrated the same may be prooued by the testimonie of S. Augustine in psal 113. Lastly they say they put no trust in images but neuer did the gentiles trust so much in the images of Iupiter or Iuno as the Papists trust in the images of our Lady of Loreto Iames of Compostella the Rood of Mantua and such like CHAP. XI That Popish religion neuer came from Hierusalem TRue Christian religion was first preached in Hierusalem and from thence was deriued throughout all nations vnto the endes of the world ye shall be witnesses vnto me saith our sauior to his Apostles Act. 1. both in Hierusalem in all Iudaea and in Samaria and to the ends of the world and herein was the Prophesie of Isay c. 2. fulfilled that told vs long before how the law should goe foorth out of Zion and the word of the Lord out of Hierusalem neither neede we insist much vpon this point for Stapleton in his relection of doctrinal principles contr 1. q. 5. confesseth so much and euery odde Masse-priest that taketh vpon him to handle these matters is still talking of the beginning of religion at Hierusalem but little wot they poore soules how little aduantage this bringeth to their cause for if they be not either impudent or desperate they will neuer say that these grounds these doctrines these heresies and idolatries which before are mentioned came from Hierusalem but should they runne beside themselues with fury yet will they neuer be able to proue their assertion To giue them further particular instances gladly would I haue Kellison the surueior or because he is bu◠a kettler newly come foorth with the droppings of Diuinity out of Stapletons tubs and Aquinas his water barrels the stoutest champion of the Pope to proue the principall pillars of Popery to haue come from Hierusalem Petrus Fontidonius in a Sermon of his in the conuenticle of Trent told his auditory that the two principal pillers of the Roman church were the Masse and the Pope let vs then see whether any of thē can shew that these two came from Hierusalem we haue inuincible reasons to the contrarie for first Missa is a Latine word as Bellarmine de missa and the lernedst of the aduersaries confesse but it is not likely that Latine Masses should come from Hierusalem secondly the Latine Masse doth differ much from that of S. Iames both in the canon and other parts thirdly Gregory saith the Apostles consecrated saying only the Lords praier fourthly the massemonger Priests confesse that Celestine made the introit and Gelasius Gregory other parts which were no bishops of Hierusalem but of Rome fifthly the Easterne church to this day defieth the Latin Masse which it is not like it would haue done if it had come from Hierusalem sixthly there is no probabilitie that in Hierusalem these words aeterni and mysterium fidei were added in the consecration of the cup.
therefore thinke that either the Christians there made the images of God the father and the holy ghost or else worshipped and burnt incense to them and very absurd it were if any man should suppose that the Popish inuocation and worship of Saints and Angels is to be proued by their practise Philo in legat ad Caium saith the Iewes thought it impious either in picture or grauen worke to represent God that is inuisible inuisibilem Deum pingere aut singere nefas duxerunt maiores nostri saith he neither if we runne through the Bible shall wee find any precedent of the popish inuocation and worship of Saints vsed in the Romish church Finally if the Church of Hierusalem had knowen or suspected that S. Peter or his successors had been designed Christs vicars general and monarchs of the Church and appointed to giue lawes to the whole world then would they neuer haue suffered him to depart from Hierusalem The Pope and his complices therefore must seeke some other place than Hierusalem whence to deriue their doctrine lawes ceremonies and formes of gouernment or else they will neuer find out the true descent of their church In Babylon certes they shall rather find out these matters than in Hierusalem CHAP. XII That popish religion was neuer taught either by the old Prophets or by the Apostles of Christ Iesus FAithfull Christians as the Apostle teacheth vs Ephes 2. are built vpon the foundation of the Apostles and Prophets Iesus Christ himselfe being the chiefe corner stone and this the Papists must needs confesse although much to their griefe vnlesse they will denie the words of the Apostle but popery is built vpon the Pope and vpon his decretales and determinations and supported stoutly by his purple Cardinals and the merchants of Babylon the Masse-priests and neither vpon Christ nor the doctrine of the Apostles and Prophets The Apostle 2. Tim. 3. sheweth that the scriptures are able to make vs wise to saluation and are giuen of God that the man of God may be absolute and made perfect vnto all good workes but Papists teach that they are an imperfect rule and without traditions vnsufficient for that is the doctrine of Bellarmine and all his consorts they doe also raile against holy scriptures and call them a dead and killing letter The holy Prophets brought no message to those nations to whom they were sent but they confirmed the same by the testimony of God that sent them saying thus saith the Lord. and the Lord hath spoken it but the conuenticle of Trent confirmed their doctrine by their owne pleasures for the most part and albeit sometime the same alleadgeth scriptures yet their best and common argument was placet nobis their schoole doctors also for matters controuersed doe more commonly alleadge the Popes decretales than holy scriptures Rom. 10. we read that faith commeth by hearing and hearing by the word of God but Camsius in his catechisme de sid symb signifieth that we are not to beleeue Gods word reuealed vnlesse the same be also propounded by the church and by the church he vnderstandeth the Pope and his adherents Peter and Iohn Act. 4. shew that God is rather to be obeied than man but the Romish church doth excommunicate all that hearken not to the Pope whatsoeuer is contained in the scriptures to the contrary The conuenticle of Trent Sess 4. teacheth vs that we are to imbrace traditions not written with equall affection to traditions and holy scriptures but this doctrine was not knowen either to the Apostles or Prophets nay Moyses doth teach quite contrary ye shall put nothing to the word which I command you nor shall ye take ought therefrom saith he Deut. 4. and S. Paul Galat. 1. if any man preach vnto you otherwise than that ye haue receiued saith he let him be accursed this curse therefore doth fall on the Friers and Masse priests that preach the Popes doctrines which they shal neuer proue to haue beene receiued from the Apostles though they read vntill their eies drop out of their heads The religion of Papists doth for the most part consist in praiers to Saints Masses and offices in the honour of Angels the Virgin Mary martyrs confessors and the Popes canonized creatures in erecting of crosses and crucifixes and other images in burning incense before images nay they giue diuine honour to creatures which themselues cannot denie to bee idolatrous cum Christus adoretur adoratione latriae consequens est quòd cius imago sit adoratione latriae adoranda seeing Christ saith Thomas Aquinas p. 3. q. 25. art 3. is worshipped with latria or honour properly belonging to God it followeth that his image is also to be worshipped with the adoration of latria or diuine worship either therefore must our aduersaries shew that the Prophets and Apostles offered sacrifices in honour of Angels and Saints and made praiers vnto them and set vp images to be worshipped in temples and vsed to burne incense vnto them and to honor them after the manner of Papists or else they must confesse that their religion proceedeth not from the Prophets and Apostles how hard this proofe will bee it may appeare in this that Gods lawes Deut. 4. and Exod. 20. directly forbid the making of grauen images after the likenesse of God and the worship of idols and Christ ordeined the eucharist to be receiued in commemoration of his death and passion and neuer so much as mentioned the offering of his owne body and bloud or other sacrifices in the honour of Saints and Angels The Masse-priests that plotted the ruine of religion at Trent sess 6. ascribe mans iustification to his workes and exclude iustification both by Christs iustice and by faith apprehending Christ and beleeuing in him but both the Prophet Abacuc chap. 2. and S. Paul Rom. 1. affirme that the iust do liue by faith the Apostle also 1. Cor. 1. saith that our Saour Christ is made wisedome and righteousnesse vnto vs. which if it were wrought by our workes then should we haue beene made wisedome and righteousnesse vnto our selues nay the Apostle Rom. 3. saith if Abraham were iustified by workes that then he had wherein to reioice but not with God Popish religion consisteth most in externall ceremonies as for example in salt holy water holy candles incense ringing of sacring belles adoring crosses and images greasing of sicke men and masse-priests shauing of crownes vowes Monkish rules and such like toyes but these fooleries were neuer knowen either to the Apostles or Prophets Nay our Sauiour Matth. 15. teacheth that in vaine they seeke to worship God that teach for doctrines the precepts of men he sheweth also Iohn 4. that true worshippers worship God in spirit and truth and the Apostle Coloss 2. condemneth such as put religion in touching fasting and such like vaine ceremonies The Masse-priests call the Pope the spouse and head of the church but if he meane to deriue his authoritie from the writings of the Prophets and
the doctrine of the Apostles and Prophets and therefore we may not thinke that they taught that Christ had a bodie inuisible or inpalpable or that his body was in heauen and earth at one time and yet not continued to it selfe or that his soule was omnipotent or omniscient or that Christians were to beleeue that dogges and hogges did eat Christs body and yet that all the communicants saue the Priest were to be excluded from the cup of the new Testament or that Christ is onely the meritorious cause of our iustification and saluation and that formally we are iustified and saued by our owne workes or that remission of sinnes cannot be obtained vnlesse we come to auricular confession and haue the Masse-priests absolution or that the Pope by his indulgences out of superfluous merits of Saints is able to deliuer soules from purgatory or other popish heresies and wicked doctrines before mentioned for these doctrines are contrarie to the holy scriptures in which the summe of the Apostles preaching is conteined Gregory the first lib. 4. epist 32. doth dislike the title of vniuersall bishop and calleth it sacrilegious and prophane he doth also condemne the worship of images lib. 7. epist 109. and lib. 9. epist 9. and commendeth Serenus the bishop of Massilia for reproouing the adoration of images neither doth he allow any more than the historicall vse of them that Purgatory which Gregory the Dialogist speaketh of differeth much from popish purgatory being rather designed for veniall sinnes than for satisfaction for temporall paines after the fault remitted lib. moral 19. c. 16. hee sheweth that the bookes of the Machabees are not canonicall scriptures and lib. 14. moral c. 32. that Christs body is solide and not like a spirit and lib. 4. dial c. 55. that things aboue in the eucharist are vnited to things below summa imis consociantur of which it followeth that there is no such presence as the Papists imagine nor any transubstantiation for if the bodie of Christ residing aboue be vnited to things below then is not Christs body included within the accidents of the host nor is the bread and wine abolished Augustine the Monke brought with him a crosse and the image of our sauiour in a table and did sing litanies as Bede testifieth lib. 1. hist Angl. c. 25. but we doe not read that hoe filled Churches with images or that hee worshipped Christs image or the crosse with latria or that in his litanies he called vpon Saints or Angels Bede saith they praied to God litanias canentes c. domino supplicabant If then we cannot find the points of popery which we refuse in the writings of the Apostles or in any record mentioning the doctrin of Ioseph of Arimathaea Eleutherius Gregory or Austen but rather find them to bee opposite to their doctrine and denised afterwards then vnlesse we meane to remooue the ancient limits and bounds set downe to vs by our fathers and to refuse the counsell of the holy ghost Prouerb 22. wee may not returne to popery forasmuch as the first conuerters of the inhabitants of this land were no authours nor fauourers of popish superstition heresies impieties and blasphemies CHAP. XV. That popish religion is most falsely termed Catholike religion and Papists Catholickes CAtholicke religion as Vincentius Lirinensis in his commonitory chap. 3. doth teach vs is that which alwaies hath beene beleeued and of all Christians wee are to hold saith he that which alwaies hath beene beleeued of all Christians for that is properly Catholicke but the faith of the Romish church conteined in the Popes decretales and disputes of the canonists and schoolemen hath not alwaies beene beleeued of all Christians their faith therfore is not catholike the assumption is proued not onely by the nouelties of the decretales glosses of Canonists and summes and resolutions of the schoole diuines but also by the falsehood and contrarieties of the doctrine therein conteined Nicholas in his decretale ego Berengarius de consecrat dist 2. teacheth that Christs body sensually is handled with the hands of Priests and torne with teeth but this is contrary to scriptures fathers and truth Innocent in the chapter firmiter de sum trinit fid cath saith that the bread is transubstantiat into Christs body which is false for Christ saide of bread which hee tooke this is my bodie The Canonists honour the Pope as a God on earth as the head foundationmonah rcand spouse of the Church the schoolemen brabble one with another and sometimes change their owne opinions Bellarmine lib. 2. de purgat c. 3. confesseth that Thomas Aquinas changed his opinion concerning the merit of soules in Purgatorie most schoole-men build doctrines of faith vpon Philosophicall grounds and vary both from scriptures and fathers in their doctrine of the diuine attributes of Christs body and soule of merits of sacraments and diuers other points how then can we repute these doctrines to be catholike It is the Property of Catholikes saith Vincentius Lirinensis commonit c. 34. to keepe the doctrine committed to them and left with them by the auncient fathers and to auoid profane nouelties but the doctrine of schoolemen concerning the diuine attributes concerning the examples of the persons of the Trinitie brought by the master of sentences the eating of Christs body by brute beasts and diuers other points is ful of profanenesse and nouelties their reasons also are more philosophicall and sophisticall then Apostolicall all the points in controuersie betwixt vs and them are mere nouelties as the decretales whereon they depend declare Leo epist 81. saith that there is one true only perfect and inuiolable faith whereto nothing can be added and from which nothing can bee taken but vnto this faith the Popes haue added their determinations concerning traditions the carnall reall presence of Christs body and blood in the sacrament of the Lords supper transubstantiation the communion vnder one kind the Popes vicarship generall and vniuersall power purgatory indulgences the worship of images and diuers other pointes of doctrine doth it not then appeare that popery is nothing else but a corruption of doctrine comming in after the publication of the Christian Catholike faith and added vnto it Furthermore as the Apostolike doctrine is catholike and vniuersall so hereticall opinions are particular and peculiar to certaine sects and persons and times but wee haue shewed that Popery is nothing else but a packe of old and new heresies Lastly by many particulars it may be proued that the doctrine of Papists hath neither beene taught at all times nor imbraced of al christians nor spred ouer al the world which doth plainly declare that neither the doctrine is catholike nor the professors thereof truely termed Catholickes First they teach that the scriptures are an imperfect rule and vnsufficient without traditions and speake lewdly of them calling them a nose of waxe a killing and dead letter a matter of strife and what else they list to deuise in their
reprochfull humours but neuer did Catholickes so teach the Apostle 2. Tim. 3. saith they are able to make vs wise to saluation and that they are giuen of God to make the man of God perfect S. Augustine lib. 2. de doct Christ c. 9. saith that all things necessarily belonging to faith or manners are conteined in plaine places of scriptures the ancient fathers do euery where speake honorably of scriptures and Ireney saith it is the propertie of heretikes when they are conuinced by scriptures to accuse them Secondly these are speciall points of Popery viz. that the Pope is the foundation head and spouse of the church that his decretales concerning matters of faith are infallible that vnwritten traditions are the word of God not written and equall to scriptures that the old Latine vulgar translation of the bible is authenticall for the most of this is deliuered and determined in the conuenticle of Trent sess 4. the rest is holden by the canonists and the Popes proctors these doctrines are contrarie to the wordes of the Apostle 1. Cor. 3. who sheweth vs that no other foundation can be laid but Christ Iesus and Ephes 2 where it is said that the faithfull are built vpon the foundation of the Apostles and Prophets Iesus Christ being the chiefe corner stone Irenaeus lib. 3. aduers haeres c. 1. sheweth that the scriptures are the pillar and foundation of our faith Chrysostome hom 6. in Matth. saith the church is Hierusalem whose foundations are laid vpon the mountains of the scriptures that the Pope should be the foundation of the church and not be subiect to error in determining matters of faith is contrary both to scriptures and fathers as I haue already shewed in my bookes de pontifice Rom. the diuersitie and contrarietie of diuers editions of the old Latine vulgar translation of the bible we haue proued heretofore that it differeth from the originall it is apparent and Arias Montanus Erasmus Caietan and diuers others acknowledge it the fathers in matters of doubt send vs to the originals the falshood of Romish traditions the repugnance betwixt them and scriptures I haue proued in my booke de scripturis against Bellarmine Thirdly the Papists allow no interpretations of scriptures against that sense Cont. Trident. sess 4. which the church of Rome holdeth contra eum sensum quam tenuit tenet sancta mater ecclesia and by the church they vnderstand the Pope principally but that was neuer the opinion of Catholikes nay the Pope and his followers allow diuers interpretations contrarie to the iudgement of all auncient fathers and catholikes they beleeue that these words of Christ feede my sheepe do properly belong to the Pope and that thereby he hath power to depose Princes these words Hiercm 1. I haue appomted thee ouer nations and kingdomes they transferre to the Pope Boniface the 8. in the chap. vnam sanctam extr demaior obed doth thereof conclude that the Pope hath power to iudge all earthly princes Innocent the 3. in the Chap. solitae de maior obed because it is said Genes 1. that God made a greater and lesser light in the firmament collecteth that the Pope is aboue the emperour Christ said do this in remēbrance of me they interpret it as if Christ had said offer vp my body and blood to my father and do it in remembrance of Angels and Saints Christ said search the scriptures and drinke yee all of this which they expound as if he had forbidden laie-men either to search scriptures or to receiue the cup. They haue also infinite other such like peruerse interpretations of scriptures contrarie to the exposition of Catholike fathers and yet stiffle maintaine them 4. Catholikes neuer allowed the legends of S. George S. Christopher S. Catherine S. Vrsula S. Cyprian the magician and such legends as the Papists reade in their churches publikely and beleeue them as traditions of their Elders and grounds of faith the legend of S. George of Cyricus Iulitta of Abgarus and of the inuention of the crosse is condemned by Gelasius c. sancta Romana dist 15. 5. Tho. Aquin. opusc cont errores Graec. saith it is a matter of faith to beleeue the determinatiō of tho Pope in matters belonging to saith or maners a matter neuer beleeued by Catholikes 6. Bellarmine and others say that the Popes lawes doe bind vs in conscience but this neuer entred into the thought of Catholikes S. Iames. c. 4. saith we haue only one lawgiuer and iudge that can saue and destroy 7. They beleeue that images are to he made and worshipped and consequently fil euery corner of their churches with images they also thinke it lawfull to picture God the father like an old man and the holy ghost in the figure of a doue but the law of God expressely forbiddeth the worship of grauen images and all such similitudes and Lactantius lib. 2. instil c. 19. saith there is no religion where such images are S. Augustine de fid symbolo saith that it is impious to place the image of God in the church tale simulachrum deo nefas est Christiano in templo collocare 8. The Iebusites of Collem in their censure teach that we are iustified by the law and that our life and saluation doth consist therein but the Apostle teacheth vs that the law is the minister of death and Irenaeus testifieth lib. 3. aduers haeres c. 20. that the law being spirituall doth only manifest sinne and not kill it and so doe Catholikes beleeue 9. The conuenticle of Trent sess 5. teacheth that concupiscence is not sinne in the regenerat but the Apostle Rom. 7. sheweth the concupiscence is sinne and all true Catholikes must needes confesse it seeing it is forbidden by the law 10 Bellarmine and his consorts beleeue that all Christians are able to performe the law perfectly but Catholickes beleeue that this sauoureth of Pelagianisme for if they be able to performe the law of God perfectly then may they liue without all sinne which Augustine and Hierome in their disputes against the Pelagians declare to be heresie 11 Papists beleeue that the Pope is able to dispence with oathes and to absolue subiects from their obedience and fealty to their Princes but Catholickes assure themselues that it is impious to take Gods name in vaine and to violate lawfull oathes vpon the Popes or any other mans warrant 12 Papists teach that the Virgin Mary was exempt from originall sinne as we may perceiue by Bellarmine lib. 4. de amiss grat c. 15. and by the decrerale of Sixtus 4. and this is the most common opinion but Catholickes thinke contrary for the Apostle Rom. 5. saith that through the offence of one all men are subiect to condemnation 13. They beleeue that the blessed virgins house was caried out of Galiley into Dalmatia and from thence into Italy by the ministery of Angels and that the same is now at Loreto but Catholikes laugh at such fables and esteeme the worship
of her image there to be idolatrous 14. They celebrate the feast of our Ladies conception and of the assumption of her body into heauen as appeareth by their missals and breuiaries but Catholickes drslike both as grounded vpon apocryphall fables and lying legends S. Bernard epist 174. speaking against the feast of her conception saith she needed no false honours 15. Catholickes neuer beleeued that Christ had a body inuisible impalpable and not comprehended in a place S. Augustine de essentia diuinitatis saith that Christ according to his humane nature is visible corporal and local but our aduersaries teach that his true body is in the sacrament where it is neither seene felt nor circumscribed in a place 16. They speake reuerentlie of Christs body and hold it blasphemy to say that the same may be cast into the fire or eaten of dogs or hogs or other brute beasts but the Papists doe not so much as goe about to cleare themselues of this blasphemy 17 They teach that Christ had a body like to ours in all things sin except the Papists beleeue that his body is really in the sacrament and conteined in the compasse of a consecrated host and that the same is inuisible and able to penetrat other solide bodies without the dissolution of their substance but such abodie no man euer yet had nor by nature can haue 18 They beleeue that euery body is continued to it self or as Logicians call it continua quanutas but Papists beleeue that Christs body is in heauen and earth and euery altar and yet not in the middle places whereby it followeth that Christs head in heauen is not continued to his feet being in a consecrated host in earth 19. Vigilius lib. 4. cont Eutych saith that Christs body being now in heauen is not on earth and that is the faith of Catholickes but the false and pretended catholickes beleeue that his body is both in heauen and earth and diuers distant places at one time 20. Catholickes beleeue that Christ only is our redeemer for so the Apostle teacheth vs Rom. 3.1 Cor. 1. and diuers other places but Bellarmine in his first booke of indulgences teacheth vs that saints and others may be called redeemers all his consorts also teach that the Pope by his indulgences redeemeth soules out of purgatorie 21. Catholickes acknowledge that Christ is our iustice for so the Apostle 1. Cor. 1. expresly saith they beleeue also that we are iustified by faith in him as we read Rom. 5. but Kellison in his suruey and his consorts teach that he is onely the meritorious cause of our iustification and that we are formally iustified and saued by our owne workes 22. Catholickes doubt not to make their election sure and being iustified by faith haue peace with God and are perswaded that nothing shall separate them from the loue of God for all this is Apostolike doctrine but Papists teach their followers to doubt of their election and of the grace of God towards them and depriue them both of peace of conscience and of all assurance of Gods grace 23. Catholickes beleeue that Christ was wounded for our transgressions and that he hath borne our infirmities and that by his stripes we are healed for so the Prophet Isay cap. 53. teacheth vs. but the pretended popish catholickes do lash themselues and hope by their owne stripes to heale their sinnes and to satisfie for them and without this satisfaction they beleeue that no man can obteine remission of sinnes 24. Catholickes euer spared their owne bodies but certaine heretickes and idolaters did vsually afflict their bodies and lash themselues before their idols in lashing of themselues therefore the Papists imitate the Priests of Baal and not true Catholickes 25. Catholickes beleeue that their sinnes are purged by the bloud of Christ as we read Hebr. 1. but Papists beleeue that their sinnes are purged in purgatory and by their owne satsifactions 26. The Greekes to this day neuer beleeued Purgatory neither doe any of the ancient fathers beleeue that after our sinnes are remitted Christians are to satisfie for temporall paines either in this life or in purgatory the doctrine therefore of purgatorie will neuer be proued Catholicke 27. The Apostles and ancient fathers neuer knew nor heard of the doctrine and treasure of the Popes indulgences this doctrine of Papists therefore is to bee abolished as not Catholicke 28. True Catholickes neuer beleeued that Christians were iustified by mariage the master of the sentences saith it is onely a remedy against sinne but Papists hold they are iustified by marriage aswell as by other Sacraments 29. The doctrine of the conuenticle of Florence concerning the forme of priesthood popish confirmation extreme vnction and their number of seuen sacraments cannot bee proued to be Catholicke 3. Bellarmine lib. 2. de effectu sacrament c. 3. and other his consorts affirme that Christians are instified by the sacraments ex opere operato or by their owne act and worke wrought whereby it followeth that they are iustified by greasing crossing and such like acts but this doctrine is not catholicke the Greekes to this day acknowledge no such doctrine nor is any such thing to bee found in ancient writers 31. The Greekes to this day renounce the Popes supremacy the ancient fathers neuer heard of a triple crowned Pope with a crossed slipper and a guard of Suitzers the doctrine therefore of the Popes generall vicarship taught by Bellarmine in his bookes de pontisice Rom. and by others is not Catholicke 32. Papists teach that some sinnes are done away by holy water and without repentance and that such sinnes deserue not death but the Apostle Galat. 3. sheweth him to be accursed that abideth not in all the words of the law to doe them and Rom. 6. saith that the wages of sinne is death this is also the faith of all Catholickes but of the efficacy of holie water to doe awaie sinnes true Catholickes say nothing 33. Papists offer the sacrifice of the masse pro redemptione animarum suarum for the redemption of their soules but Catholikes doe not hope for redemption but by the sacrifice of Christ once offered vpon the crosse 34. They make Christians eaters of mans flesh and drinkers of mans blood really and literally as their words in the chapter ego Berengarius dist 2. de consecrat do import but our Sauiour saith that the spirit quickeneth and Saint Augustine tract 25. in loan sheweth that Christs flesh is not to be receiued with our mouth or teeth vt quid paras dentem saith he why doest thou prepare thy teeth 35. They make their Priests creators of their creator as Innocentius in his bookes de myster missae stella Clericorum and Boner in his speech to the Priests in Queene Maries time in expresse words doe declare but Christians and Catholikes abhorre to heare Priests called creators or God to be made a creature 36. They make the Priest to intercede for Christs bodie and blood saying supra quae propitio
sereno vultu respicerâ— digneris c. vpon which vouchsafe saith the Priest speaking of Christs body and blood to looke with a propitious and serene countenance but true Catholikes do hope that God will looke vpon them fauourably for the sacrifice once offred on the crosse by their Lord and Sauiour Christ Iesus 38. They compare the sacrifice of Christs body blood in the Masse with the sacrifice of Abel that offered brute beastes which no Catholike euer did 39. They make God an intercessor to Saints praying to him that by the intercession of saints they may obteine their desires and saying that God reueleth our thoughts to saints which is farre from the doctrine and beleefe of Catholikes 4. True Catholikes neuer added these words aterni and mysterium sidei to the words vsed by Christ in the consecration of the cuppe as the Papists doe in the Masse 41. True Catholikes beleeue that Christ was once onlie offered to his father for the sinnes of the world the Apostle Hebr. 9. saith that Christ was once offered to take away the sinnes of many but the Papists say that Christ offered himselfe twise and that euery priest doth offer him vp and cat him vp continually in the Masse 42. True Catholikes neuer confessed their sinnes in the celebration of the Lords supper to the Virgin Mary to Michael the Archangell and to other Angels and Saints let Kellison but name vs one Catholike father that made such a confession or els we must needes conclude that he and his consorts be idolatrous Masse-priests 43. True Catholikes neuer beleeued that they could doe pennance by a procurato or atturnie as the Papists beleeue they may 44. Neither did they euer beleeue that no Christians could be absolued from their sinnes without auricular confession and the Priests absolution as the false Romish Catholikes doe 45. The false catholikes beleeue that the Popes are the successours of Peter but true Catholikes neuer beleeued or thought them to be successors of that holy apostle that neither taught nor administred the sacraments and in liew of feeding cause Christs sheepe to be massacred and killed 46. True Catholikes are often persecuted but persecute none Optatus lib. 2. contr Parmen speaking of himselfe and his fellow catholikes which of vs saith he hath persecuted any man but the Papists like cruel wolues persecute all that are not of their owne opinions 47. Catholikes keepe their words and performe thehir promises yea though it bee to their hindrance Papistes teach that faith is not to be kept with heretikes and burned Iohn Husse in the conuenticle of Constance contrarie to the emperors safe conduct and faithfull promise 48. In the 13. session of the conuenticle of Trent the masse-priests curse al that shal affirm that the principall fruit of the eucharist is remission of sinnes which falleth vpon al Catholikes that shall beleeue Christs words Matth. 26. this is my blood of the new testament which is shed for many for remission of sinnes 49. Christ taught true Catholickes to pray to the father in his name neither euer do we read that true Catholickes did pray thus aue maris stella Dei mater alma atque semper virgo foelix coeli porta solue vincula reis profer lumen caecis or that they hoped to come to heauen or to haue remission of sinnes by the Virgin Maries praiers and intercession 50. True Catholickes neuer said to a crucifixe of wood thou hast redeemed vs thou hast reconciled vs to thy father nor did they pray to the crosse as the Papists doe saying ô crosse of Christ protectâ—mâ— nay Ambrose de obitu Theodosij sheweth that Helen finding the crosse did not worship it but Christ that hanged vpon the crosse 51. True Catholickes neuer consecrated anie paschall lambes as the Masse-priests are prescribed to doe in their missals 52. True Catholickes neuer said any Psalter in the honor of our Lady nor repeated an hundred and fifty aue Maries and after euery fifty aue Maries one creed and after euerie tenne Aue Maries one Paternoster as he Papists doe after the prescription of their ladies psalters and rosaries 53. Neuer did true Catholikes deuise new religions nor allow the swarmes and sects of Iebusites Franciscans Dominicans and the filthy rable of Friers which we see in the Romish church Finally all those deuises trickes fooleries nouelties and impieties of Popery which we refuse were neuer admitted by true Catholikes or allowed in the practise of Catholike religion CHAP. XVI That Popish religion is not the auncient religion of the primitiue church ID verius quod prius saith Tertullian lib. 4. contra Marcionem that is true that is former and that is former that was from the beginning and that was from the beginning that came from the Apostles Hierome also epist. 65. ad Pammach Ocean said to a certaine newly vp-start teacher in his time cur profers in medium quod Petrus Paulus edere noluerunt why dost thou now bring foorth that which neither Peter nor Paul would euer teach if then Popish religion were that auncient religion which the Apostles first published then had the Papists cause to reioice but if Popery be nothing els but cockle that hath beene by heretikes and others the diuels ministers sowen in the Lords field since the first plantation of the Gospel and if the principall points thereof prooue new deuises brought in by the Pope and his complices many ages since the Apostles time then I hope euery Christian will reiect the same as nouelties and Papists hereafter will blush to talke of antiquitie That Popish religion is not the auncient religion of the primitiue church it may be proued first by the grounds of Popery that are of a later standing next by the founders and cheese authors of this sect that are not ancient thirdly by the particular points of Popery whose originall is found in later authors and lastly by the repugnance betwixt the doctrine of Popery and Christian religion The principall grounds of Popery are the Popes decretales the acts of certain late councels the disputes of schoolmen and glosses and commentaries of the Popes canonists and proctors but the Popes decretales had no authoritie of law before the time of Gregory the ninth who first published them and authorized them before his time Gratian and others had made diuers rapsodies and collections of the Popes decrees but the canonistes themselues doe not allow them for law beside that not one of the Popes before the time of Gregory the 7. who is the first that tooke vpon him to giue law to the whole church and whose epistles are first recorded in the great bullary took vpon him to publish his decretales for lawes if any decretales be set out before his time vnder the names of auncient bishops of Rome the stile arguments simplicity and fooleries conteined in them bewray them to be counterfet The Popes authority beganne to flourish about the times of Boniface the 3. who as
Platina saith obteined of Phocas the Emperour that the church of Rome should be called and holden the head of other churches The councell of Rome that authorised the Popish real presence of Christs body and blood in the Sacrament was celebrated vnder Pope Nicolas the 2. some 1050. yeares after Christ the 2. Nicene Councell that established the worship of images in some sort was assembled long before vnder the reigne of Irene but the actes of the councell could not bee receiued in the Westerne church till long after the councel of Lateran that decreed transubstantiation was assembled in the times of Innocentius the 3. the councell of Constance that first brought in the communion vnder one kind and the subsistence of accidents without subiect was summoned about the yeare of our Lord 1414 the synode of Florence that first established the 7. sacraments and beganne to talke of their formes and confirmed the Popes supremacy and Purgatory published her decrees about the yeare of our Lord 1439. the actes of the conuenticle of Trent that made vp a complete body of Popery were confirmed by Pius the 4. in the yeare of our Lord 1564. and this is the antiquity of those conuenticles that doe principallie confirme the doctrine of Popery The scholemen crept into the church about the yeare of our Lord 1200. the father of them al was Peter Lombard that flourished some 1140. yeares after Christ The canonists began after the times of Gregory the ninth that liued and flourished about the yeare of our Lord God 1230. The chiefe founders of Popery were the Popes by their authority the Cardinals by their counseill the Monkes and Friers by their bookes and preaching the Masse-priests by their massing and practising the dinel himselfe by his craft malice and violence the Popes authority in ecclesiasticall canses was not great before the times of Boniface the third nor in temporall matters before Gregory the seuenth Boniface the ninth as Theodoric à Niem testifieth by craft entered vpon the temporall inrisdiction of Rome The cardinals were but parish priests vntill such time as the Pope of a Priest became a Prince the monkes in the West church are descended from Benet of Nursia that liued about the yeare of our Lord 530. the Friers arose out of the bottomlesse pit about the yere of our Lord 1230. their first fathers were Francis and Dominicke the last brood of Friers flew abroad into the world vnder the leading of Ignatius Loyola a lame souldier anno Dom. 1540. the diuell being bound vp for a thousand yeere counting from the time of Constantine began to be loosed againe about the time of Innocent the third and by all fraud to worke in the heads of Popes Friers Monkes and Masse-priests and with violence to make opposition against all those that preached the truth The foundation therefore of Poperie being so lately laid and the chiefe founders thereof beginning to stirre so long after the times of the Apostles and ancient fathers it were great simplicitie if we should affirme poperie to be ancient But the same doth most clearely appeare by the particular doctrines of poperie which the Popes factours maintaine against vs. first they hold that holy scriptures are imperfect and no sufficient rule of faith Bellarmine lib. 4. de verbo Dei c 12. affirmeth that they are onely apart of the rule but none but heretickes in ancient time did derogate from scriptures 2. They teach that holy scriptures and the traditions of the church are to be receiued with equall affection but that was first determined in the 4. session of the conuenticle of Trent 3. In that wicked conuenticle also they first determined that the old Latine vulgar translation of the Bible should be authenticall 4. That the bishop of Rome is souereigne iudge of al controuersies of religion and the principall interpreter of scriptures is a point taught of late since Friers began to steele their faces with a double maske of impudency 5. Before the late conuenticle of Trent wee neuer read but that concupiscence was sinne both in the regenerat and vnregenerat as being contrary to the law of God 6. Stapleton in his preface to his relection of doctrinall principles is the first man that euer taught that wee heare God speaking in the Pope and that the church is founded vpon his authoritie 7. The first that euer called the Pope a God on the earth are the Popes canonists they likewise began first to call him the head and spouse of the church an vniuersall bishop 8. The Papists of late time only began to prohibit scriptures to be read publickely in vulgar tongues and to repine at Gods people that desire to reade them in those tongues for the ancient fathers exhort men to reade scriptures 9. Since Dioclesians time wee do not reade of any that burned bookes of scriptures besides Papists neither did any since his time hold out his feet to be kissed 10. Of late time Papists beleeue no Catholicke church but that which is subiect to the bishop of Rome whereas in time past the Catholicke church was held to bee dispersed through all nations and not vniuersally subiected to other head than Christ 11. The Romish church now obserueth not the old canons of the Apostles as they are commonly called ex 84. Apostolicis canonibus sayth Medina de sacror hom continent c. 105. quos Clemens Romanus pontifex eorundem Apostolorum discipulus in vnum coegit vix sex aut octo Latina Ecclesia nunc obseruat Martin Perez also de tradit part 3. c. de authorit cc. Apost confesseth that the Apostles canons now are not well obserued 12. The ancient Christians did neuer confesse their sinnes to the blessed virgin to S. Michael to Peter and Paul and other saints as the Romish Masse-priests do 13. Of late the Clerke at Masse hath taken vpon him to absolue the Priest and to pray for him a matter both strange and absurd 14. The confession of the faith set out by Pius the fourth concerning Romish traditions instification by works the seuen sacraments the sacrifice of the masse indulgences and such like points of Popery was neuer heard of before the time of that wicked Pope 15. The Papists can not shew that any Christian before of late durst cut out the second commandement out of the first Table as they haue presumed to do in their short Catechismes This they did knowing themselues to be guilty in worshipping images of the breach thereof 16. The decree of Sixtus the fourth concerning the conception of the blessed virgin without originall sinne is but a late deuice 17. It is not long since the Papists taught that veniall sinnes are done away with holy water 18. He should be very shamelesse that would say that Christians in time past did whip themselues either going in procession or before the crucifix as now Papists doe hoping to redeeme their sinnes with their owne blood 19. Ancient Christians neuer beleeued that it was sinne to transgresse
was summoned by K. Recaredus who by his authority proposed a forme of faith which was allowed by the councell the same also followed the forme of the Easterne church all which the synagogue of Rome now misliketh In the 6. synode the Emperour presided as appeareth by diuers acts of that synode there it was decreed c. 13. that Priests and Deacons should not bee separated from their wiues that none should fast on Sundaies or Saturdaies in Lent that Christ should not be painted in the similitude of a lambe and that the communicants should receiue the sacrament with their hands all which canons condemne the moderne practise of the synagogue of Rome The 2. Nicene councell saith that God is not to bee formed and Act. 7. that the crosse and other images are not to be worshipped with latria which is direct contrary to the doctrine of Papists The councell of Lateran vnder Innocent the third mentioneth onely two sacraments in the chap. Firmiter de sum Trinit fid Cath. there also somewhat is saide of penance but the same is not reckoned there as a sacrament If then later councels make sometime against Papists little are they to hope for proofe of their heresies out of the first ancient councels the popish sacrifice of the bodie and bloud of Christ conteined really in the eucharist the communion vnder one kind transubstantiation the adoration of the sacrament the Popes supreme power in dispensing against lawes or rather in breaking lawes the popish worship of images Angels and Saints and the rest of their heresies shall neuer be prooued out of ancient councels but easilie may they be reprooued by them CHAP. XVIII That Popery is not the faith of the ancient fathers of the Church TO handle this point fully would require a large volume but we will onely alleadge a few arguments for proofe of our assertion referring the Reader for the rest to our larger disputes against the Papists wherein we challenge them that in no one point of faith in controuersie betwixt them and vs they iumpe with the fathers and that may appeare in a generality first for that in most points and that of greatest difference they are destitute of fathers as for example where they go about to proue the booke of Machabees and others not found in Hebrew to bee equall to the bookes of the 4. Euangelists that scriptures are to bee read publickely in a tongue not vnderstood of the hearers that the Latin vulgar translation is more authenticall than the originall bookes in Hebrew and Greeke that Christs body may be both visible and inuisible at one time and is in many places also at once that the body and bloud of Christ is really and carnally conteined and offred for quick and dead in the masse that Christians not consecrating are to receiue the communion onely vnder one kind that in purgatory soules satisfie for temporall paines of sinnes remitted that the Pope by dispensing the merits of Saints by indulgences is able to deliuer soules from the paines of purgatory that charity is the forme of faith and is that grace that maketh vs acceptable to God and diuers other doctrines of that nature Secondly they oftentimes acknowledge the fathers errors Bellarmine de gratia primi hominis c. 16. taxeth Theodoret and Procopius for their opinion concerning the cherubim set for the guard of Paradise haec opinio saith he tam est inepta ridieula c. like wise lib. 2. de concilijs c. 8. he reprehendeth Irenaeus Cyprian Chrysostome and Oecumenius Canus lib. 7. loc theol c. 7. rehearseth diuers of the fathers and namely of those which beleeued that Adams soule was created before his body and that Angels were created before the world and that denied that the soules of the faithfull doe see God before the last iudgement generally they taxe Origen for diuers heresies and nouelties Eusebius for fauouring Origen and Arius Papias and Irenaeus for holding the heresie of the Millenarians Cyprian for rebaptizing heretickes Hilary for teaching that Christ in his passion felt not any paine as wee may see in Lombard seut lib. 3. dist 15. Russine for maintaining both the errors of Origen and Pelagius in these points therefore and such like they follow not the fathers by their owne confession Thirdly diuers bookes are published vnder the name of the fathers that were neuer written by them as for example the decretales that beare the names of the ancient Bishops of Rome the canons of the Apostles diuers actes of the Nicene councell of the councell of Sinuessa Neocaesarea Rome vnder Syluester and diuers others the commentaries vpon Iob set out vnder the name of Origen certaine treatises of Sion and Sina and of the inuention of S. Iohn Baptists head set out vnder the name of Cyprian a sermon de assumptione beatae Mariae set out vnder the name of Hierome diuers sermons and epistles set out vnder the name of Ambrose Chrysostome and other fathers diuers legendes condemned by Gelasiuâ— c. sancta Romana dist 15. and some of these the aduersaries themselues deny not to be counterfet as doth appeare by the censure of Gelasius aboue mentioned of Erasmus Caietan Sixtus Senensis and other Popish writers now they that bring foorth counterret and basterdly writings of heretikes and men vnlearned in liew of the testimonies of fathers must first proue that the writings alledged by them are authenticall before they can say that they alledge fathers Fourthly the fathers were not all of one opinion Chrysostome homil 18. in Genes Nyssenus de creat hommis c. 18. Hierome lib. 1. in Iouinianum and others suppose that if Adam had not fallen neither woman should haue beene subiect vnto man nor should mankind haue beene propagated by mariage but S. Augustine lib. 14. de ciuit dei c. 21. and lib. 9. de Genes ad lit c. 3. and Eucherius and others are of a contrarie opinion Hierome in c. 1. Eccles and others doe hold that Salomon repented himselfe of his sinnes Augustine in Psal 126. thinketh otherwise concerning the beginning of soules and their estate also after this life the fathers are diuided some thinke that after diuorce the party innocent may marry others thinke contrary great difference also there was in the beginning about the feast of Easter the fast of Saturday and Lent these therefore that alledge a father or two where the soundest and best learned thinke otherwise cannot say that fathers make for them Finally albeit all the fathers should speake against the Pope yet doe not the Papists value them at any thing si totus mundus sententiaret contra Papam c. if all the world should giue sentence against the Pope saith a canonist yet are we to stand to the Popes determination commonly the Papists make as light accompt of fathers as any men if they speake against them Caictan in the beginning of his commentaries vpon Genesis signifieth that he goeth against the streame of the doctors in expounding scriptures The
Popes regard them not one straw if they talke against their triple crowne two swords or glorious and pompous state as may appeare by the light accompt made of S. Bernardes bookes de consideratione ad Eugenium all of them if the Pope defineth otherwise reiect the fathers with great facility Bellarmme lib. 1. de verb. dei c. 3. declaring his opinion of the new testament departeth from the exposition of Chrysostome Theodoret and other fathers Generally in the accompt of the bookes of canonicall scriptures of the old testament they reiect the testimony of Hierome in prologo Galeato of Ruffine in the exposition of the Creede of the councell of Laodicea c. 59. of Athanasius in synopsi of Gregory Nazaanzen in his verses of Epiphanius lib. de ponderib mensuris and diuers other fathers and will haue the bookes of Tobiah Iudith Ecclesiasticus Wisdome and the Machabees to bee of equall authoritie with the law and the Gospell in despight of all the fathers Contrarie also to their opinion they preferre the old Latine vulgar translation of the bible before the Hebrew text of the old and the Greeke text of the new testament that is the standing puddles before the cleare fountaines of holie scriptures The fathers exhort Christians the Papists dehort them from reading and hearing scriptures read in tongues vnderstood Origen homil 2. in Isaiam wisheth that all Christians would performe that which our Sauiour Christ speaketh of searching scriptures Hierome writing vpon the Coloss c. 3. heere saith he it is shewed that lay-men ought to haue the word of Christ not only sufficiently but also abundantly and that they ought to teach and admonish one another Ghrysostome also in his 9. homily in 1. ad Corinth attend saith he as many of you as are secular persons and gouerne wife and children how the Apostle doth command you also to read the scriptures aboue all and that not lightlie and careleslie but with great diligence That the Pope should be aboue all councels it neuer entred into the fathers thought nay all of them haue recourse in matters of doubt concerning faith not to the decretales of Popes but to the determination of generall councels next after holy scriptures The bishop of Rome oftentimes consulted with learned fathers concerning the interpretation of scriptures and no learned bishop did in time past attribute more to the bishop of Rome then to other bishops the Papists therefore making the Pope that is often blind in matters of religion supreme interpreter of scriptures digresse from all the fathers and haue not so much seuce heerein as litle children that know that blinde-men cannot iudge of colours The conuenticle of Trent determining that traditions and holy scriptures are with equall affection to be receiued digresse from all the fathers that make not traditions but the scriptures to be canonicall and of sacred authority The Papists that say that scriptures are not authenticall to vs without the determination of the Pope and Romish church are of an opinion contrary to all the fathers who deriue their authoritie and credit from God and not from man Bellarmine lib. 3. de eccles c. 16. saith that Hierome Apollinaris and Hippolytus were deceiued in the exposition of the ninth chapter of Daniel concerning the times of Antichrist In his 2. booke de Purgatorio c. 1. he reiecteth the opinion of Ambrose Hilary Lactantius Hierome and Aleuinus that teach that as well good as bad neede to be purged In the number of 7. Sacraments the conuenticle of Trent departeth from the opinion of all the fathers for not one can be alledged that saith there are iust 7. Sacraments and neither more nor lesse Ambrose in his books de Sacramentis and de initiandis in myster mentioneth onely two so doth Iustine Martyr long before him in his 2. apology S. Augustine lib. 3. de doctr Christ c. 9. reckneth only the Sacrament of baptisme and of the body and blood of Christ where he talketh of sacraments he saith also Christ left but few and easie but Popish sacraments are many and hard to be performed The fathers no where mention spittle salt blowing light and such ceremonies as the Pope hath added to baptisme These words this is my body are expounded figuratiuely by Tertullian lib. 4. contr Marcion Origen in leuit Chrysostome homil 46. in Ioan. Augustine contra Adimantum and lib. 3. de doctr c. 16. in comment in psal 3. but the Papists in this exposition forsake all the fathers Gregory dial lib. 2. c. 43. willeth those to depart that communicate not si quis non communicet saith he det locum the Apostles canons doe excommunicate him that departeth before communion the same is also confirmed by the chap. si quis dist 2. de consecrat the Masse-priests therefore in the practise of their priuate Masses depart from the canons of the Apostles and all the fathers Innocentius the third lib. 4. de myster missae c. 6. thought that Christ consecrated without words others beleeue hee consecrated by praier the moderne Papists reiect both Bellarmine lib. 4. de eucharist c. 26. maketh the best proofe hee can for the communion vnder one kind but it appeareth by his silence that the fathers are all aduerse to him Gelasius in the chap. comperimus de consecrat dist 2. condemned those of sacriledge that receiuing one kind abstained from the cup. and Lyra in 1. Cor. 11. declareth that in the primitiue Church all Christians receiued both kinds The fathers speaking of the sacrifices of Christians call them sacrifices of praise and spirituall sacrifices and signifie that the eucharist is a commemoration of Christs only sacrifice on the crosse that is confirmed by the testimony of Iustin in dialog cum Tryph. of Tertullian lib. 4. contr Marcion of Eusebius lib. 1. de demonstr euangel of Cyprian aduers Iudaos c. 16. of Basil in Isaiae c. 1. and others this is proued partly by the same authours and by Chrysostome in Psal 95. in epist ad Hebr. homil 13. and Theodoret. in epist ad Heb. c. 8. 10. and by diuers others amplie cited by mee in my bookes de missa against Bellarmine all which doe shew that the Papists bringing an external and reall sacrifice of Christs body and bloud actually offered as they teach by euerie Masse-priest into the church are departed quite from the doctrine of the fathers Canus lib. 7. loc Theol. c. 1. confesseth that all the fathers which speake of the Virgin Maries conception teach that she was conceiued in originall sinne as Ambrose in Psal 118. ser 6. Augustine in Psal 34. Chrysostome Eusebius Emissenus Remigius and others yet most of the Popes proctors especiallie the Franciscans reiect these fathers The fathers with one confent teach that we are not to fast between Easter and Pentecost nor vpon Sundaies as Bellarmine de bon oper in part c. 23 consesseth yet doth he reiect their authority and all Papists doe contrarie Leo in epist ad Rusticum Narbonensem and
assumptae praecepit enim Dominus Mosi c. and againe noster Pontifex plura quà m octo induit vestimenta quamuis Aaron non nisi octo habuisse legatur quibus moderna succedunt From thence also the Masse-priests haue borrowed their altars sacrifices and priesthood for in the Gospell wee find none of these things instituted as they vse them Alexander the first did institute the consecration of holy water in imitation of the aspersion of the ashes of the red cow The burning of incense by Durand rat lib. 4. c. 8. is drawen from the manner of the Priests of the law and out of the 30. chapter of Exodus The salutation Dominus vobiscum is borrowed from Boos Ruth 2. who with like words saluted his reapers as if the Masse were onely to bee said in haruest time and among mowers and reapers The feasts instituted in the dedication of churches are deriued from the first of Machabees c. 4. because the Iewes did keepe holy the day of the dedication of the temple Durand rat diuin lib. 6. c. 6. proueth the foure ember fasts by the example of the Iewes nam Iudaei saith he quater in anno ieiunabant and hee alleadgeth a braue reason for it viz. for that the foure elements of the body being corrupted by these foure fasts may be purged In the later end of the missale the Papists shew how the paschale lambe is to be consecrated which is is a ceremony sauouring of the reliques of the Leuiticall law not yet sufficiently purged out of popery The heauing and lifting of the sacrifice the masse-priests borrow from the ceremoniall law wherein a heaue offering was prescribed and from thence also commeth the swinging of the chalice about the priests head Garret from the testimonie of Auerroes and other Rabbines goeth about to prooue the popish real presence of Christes body and blood in the Sacrament Robert Parsons in his booke of 3. conuersions endeuoureth to prooue praiers for the dead by the corrupt custome of the Iewes Finally it were an easie matter to shew that many other popish cymbales and ceremonies are drawne partly from the Gentiles and partly from the Iewes but by this which I haue already brought it appeareth sufficiently that Popish religion is either grossely heathenish or ceremoniously Iewish or at the least corruptly and stiffely hereticall CHAP. XXVI That Popish religion is full of contradictions and contrary opinions AS truth is alwaies consonant to it selfe so in falshood there is much iarring and contradiction to specifie this matter by examples we need to seeke no further then in the corrupt and false religion and doctrine of Papistes for notwithstanding their crackes and bragges of vnitie hardly shall you name any point of doctrine wherein the chiefe founders and defenders of Popery hold not singular opinions and varie one from another nay whosoeuer hath leysure to peruse the whole corps of their doctrine shall finde that it conteineth strange peeces and points one contradicting another In the article of the Trinitie wherein we agree with the common doctrine of Papistes they are so curious and contentious that they agree not almost in any point among themselues First they contend about the distinction of the diuine attributes whether it be real or formal or imaginary or rationis Dionysius Richel in lib. 1. sent dist 2. saith that this is one of the chiefe difficulties of diuines and that about it there is great dissention and contention hee telleth further how Aegidius doth heerein lance Thomas and others runne vpon both Aegidius in lib. 1. sentent dist 2. would haue the persons of the Trinitie distinguished by a certeiue thing in one that is not in another which displeaseth the rest of his consorts Most of the schoolemen deny the examples and similitudes of the master of sentences lib. sent 1. dist 3. brought to illustrate the vnitie of the essence Trinitie of the persons and that which one affirmeth another misliketh Bonauenture saith that a man may atteine to the knowledge of the holy Trinitie by the light of reason others say contrarie The Scotistes lib. 1. sent dist 5. inueigh against Henricus de Gandauo for his singular opinion about the eternall generation of the sonne of God Aegidius holdeth that the sonne of God is able to beget another sonne which displeaseth Thomas and Bonauenture and is very strange diuinitie Thomas Aquinas 1. q. 32. art 4. holdeth that doctors may hold contrary opinions cire a notiones in diuinis he teacheth also that the holy Ghost doth more principally proceed from the father then from the sonne which others mislike If then they agree not about the doctrine of the holy Trinitie what little hope can we conceiue that they will better accord in other matters Durand denieth Theology to be scientia Thomas and Richard hold that it is About the words vti and frui there is great varietie of opinions some dissenting from their master others one from another as their disputes in 1. sent dist 1. doe testifie Pighius lib. 1. de eccles hierach c. 2. saith that Scriptures are not aboue our faith but subiect vnto it Stapleton lib. doct princip 12. c. 15. teacheth that the church and scriptures are of equall authoritie Eckius in enchirid loc com c. de ecclesia determineth that the Scriptures are not authenticall without the authority of the church Bellarmine thought best to passe ouer this question without resolution Nicholas Lyra Hugo de S. Victore Dionysius Carthusianus Hugo cardinalis Thomas de vio and Sixtus Senensis lib. 1. biblioth S. reiect the last seuen chapters of the booke of Hester as not canonicall Scriptures the conuenticle of Trent and most popish doctors of later times hold them to be canonicall Iohn Driedo lib. 1. de scriptur ecclesiast dogm denieth the booke of Baruch to be canonicall scripture Bellarmine lib. 1. de verb. Dei and most of his sellowes be of a contrary opinion Caietan and Erasmus in their Commentaries vpon the Epistles to the Hebrewes of Iames Iude the second of Peter and the 2. and the third of Iohn doe dissent from the rest of their fellowes and that partly concerning the authors and partly concerning the authoritie of those epistles Iames bishop of Christopolis in praefat in Psal and Canus lib. 2. loc theolog c. 13. affirme that the Iewes haue depraued and corrupted the originall text of the old restament an opinion false blasphemous therefore contradicted by Bellar. lib. 2. de verb. dei and by diuers of his consorts Sanctes Pagnmus in Praefat. interpret suae biblior and Paulus bishop of Foro Sempronio lib. 2. c. 1. de die passionis domini deny that the vulgar Latin translation of the Bible was made by Hierome Austen of Eugubium and Picus Mirandula hold contrarie Bellarmine and Dâ—sedo say that it is part his and part others Alexander Hales and Durand hold that the diuine attributes are not distinguished but in respect vnto creatures Henricus and Albertus
vncertaine whether the Pope be S. Peters successor and a lawfull Pope yea or no. In the Popes determinations also there is great vncerteintie and doubt for neither can the Papists that were not present in the Popes consistory beleeue for certeine that the Pope hath thus or thus determined vnlesse they will beleeue either this or that Masse-priest that telleth him so or the notary that subscribeth the decretale or the decretale it selfe nor can they assure themselues that the Popes determination is true If they beleeue euery Masse-priest or Notarie then is the faith of Papists built vpon euery pild pated Priests report or notaries subscription if they beleeue the Popes decretales because they find them written then doe they giue more credit to the Popes decretales then to holy scriptures which is most absurd and impious that the Pope determineth infallibly true how can they assure themselues seeing the scriptures pronounce all men liers and subiect to infirmities furthermore we reade that the chiese Priests vnder the law erred diuerssie as the offence of Aaron in making the golden calfe of Vriah the Priest that made an altar after the forme of that of Damascus of Annas and Caiphas that condemned Christ Iesus doth plainlie declare Peter also erred in denying his master and dissuading his passion and in Iudaizing and dissembling his religion the bishops of Rome haue erred as Lyra confesseth in Matth. 16. and may erre as Adrian lib. de sacrament c. de cōsirmat determineth The examples also of Marcellinus Liberius Felix Anastasius the 2. Vigilius Honorius the first Iohn the 23. and other Popes doe proue the same S. Augustine epist 19. doth testifie that the writers of canonical scriptures only are priuiledged so as they cannot erre of other writers he thinketh otherwise and this is also the opinion of other fathers finally reason may perswade vs to acknowledge this truth for we see no more in the bishops of Rome then other bishops and lesse then in other learned men but other bishops and learned men both haue erred and may erre if they say that Peters chaire is priuiledged then must they shew that the bishops of Antioch Alexandria which haue as much right to Peters chaire as Rome haue neuer erred but this they know cannot be done Thus we see that neither in the Romish traditions nor in the Popes decretales there is any certainty all depending of the Popes supposed determinations of which no certaintie can be had the same also may be shewed by the contrarie opinions of popish doctors in euery point of controuersie and for that all their errors are plainly conuinced both by scriptures and fathers but because they place their principall defence in the sacrifice of the Masse we will only shew their want of assurance in this point First then no Papist in the world is able to shew that either the whole Masse or the canon was instituted by Christ or the Apostles nay we see plainly words newly thrust into the forme of consecration of the cup and popish doctors themselues confesse that diuers parts of the Masse haue beene made by seuerall Popes Secondly they cannot shew for a thousand yeeres after Christ that any Priest was ordeined to offer Christes bodie and blood really for quicke and dead Lastly suppose the Masse were lawful the Priest lawful and all the rest of the lawlesse and superstitious tricks lawful yet can no man assure himselfe that the Priest hath truely consecrated for first no man can tell whether the man at the altar be a Priest vnlesse he know that he was baptized and that the bishop ordring him had an intention to doe it Secondly no man can assure himselfe that either he had an intention to consecrate or pronounced the wordes of consecration or not for they are pronounced softly Are not the Papistes then miserable who are so vncertaine of their Masse and know not whether they worship bread or God whether they serue God or creatures whether they be Christians or idolaters CHAP. XXXIIII That Popery is repugnant to the lawes of Nations BVt could the Papists perswade themselues that their Massing sacrifice were lawfull and the rest of their religion were true yet who would not abhorre that religion which is grounded on such foundations and conteineth such impieties heresies and false doctrines and is so repugnant both to Catholike religion and all antiquity Further we finde that it ouerthroweth the lawes of nations dissolueth the bands of alliance and kinred preiudiceth the authoritie of Kings and Princes hazardeth their liues and persons oppresseth the liberty of Christians both for matters of conscience and their temporall estate and is maintained by lies calumniations forgeries periuries fire and sword and most dishonest and wicked means The lawes of nations require that oathes promises compactes leagues and treaties of trade and commerce be obserued and kept but all these bonds neither Popes nor Papists regard Formosus being deposed from his bishopricke swore that he would neuer resume the same againe yet regarded he not his oath Gregorie the 7. was made Pope contrarie to his oath as appeareth in the life of Henrie the 4. Paschal the 2. solemnely swore to Henry the Emperor to obserue certeine articles agreed vpon betwixt them but he was no soner out of his hands but he broke his oath rebelled against the Emperor and excommunicated him Charles the French King as Theodoric a Niem testifieth tract nemor vnion 6. c. 14. chargeth Gregory the 12. and Benedict the 13. with violating their oathes vowes and promises Violarunt sidem saith he fregerunt votum promissum non tenucrunt Omiphrius chargeth Alexander the 6. with more then Punicke persidiousnesse persidia plus quam punica Guicciardin in his history speaking of Clement the 7. saith he regarded his oath but little era di poca sede he sheweth also how Iulius the second endeuored to prooue that the church that is the Pope as he meant was not bound by any oath and that appeareth to haue beene most currant doctrine by diuers perfidious prankes plaied by Leo the 10. Clement the 7. and diuers other Popes mentioned by Onuphrius and diuers of the Popes owne friends and parasites Neither doe they only breake oathes themselues but perswade all their complices to doe the like the Bishop of Verdune as we reade in Conradus Traiectensis relateth how Gregory the 7. esteemed faith to be sacrilege and them to bee loyall that broke their othes to the emperor periuria sidelitatem dicit fidem sacrilegium sacit Henry the 4. also as we read in Helmoldus complained that his subsects by the instigation of the Pope rebelled against their lord and broke their saith and solemne oathes lenarunt manus contra dominum regem suum violauerunt sidem iuramentorum sacramenta In the councell of Constance the Pope and his complices persuaded the emperor most dishonorably to violate his safe conduct granted to Iohn Husse there also it was decreed that faith was
primitiue church holy scriptures were read in the church and taken only for the word of God but now in the Romish church lying legends and fables are read in the church and lying and vncertaine traditions are made equall to scriptures In time past it was accompted folly to reade scriptures in tongues vnknowen and the Apostle sheweth that it is vnprofitable to pray in a strange language but now the Romanists both reade scriptures and pray in languages not vnderstood of the multitude and yet defend it as well done In ancient time no man euer beleeued either that the scriptures were made to vs authenticall by the Popes determination or that the Popes determinatiō in matters of faith was certeine now all is turned vpside downe scriptures are made vncerteine and obscure and the Popes determination is made most liquide and certeine The ancient bishops of the church preached diligently liued vprightly dealt with their people mercifully now the Popish bishops preach not nor leade their liues according to their profession but contrariwise liue scandalously and are the only bouchers to murder all that shall either reprehend the abuses of the church or their corruptions in manners and the powdermen and vndermining Papists follow their steppes Ancient Christians suffered most cruell torments and death because they would not worship images now the Romanists put all to death that will not worship images The ancient Romans according to S. Paules doctrine beleeued not to be instified by the workes of Gods lawe the late Romanistes hope to bee iustified by the workes of the Popes Lawes They looked for no peace by their owne satisfaction but by the redemption wrought by Christ Iesus these moderne fellowes beleeue that they can satisfie for their owne sinnes and trust in the redemption procured them by the Popes indulgences The Romans vnto whom S. Paul wrote were obedient to Kings these loose the bonds betweene kings and their subiects and stirre vp traytors to blow vp their princes They diligently obserued Christs institution in administring the sacraments and neither spit in the faces of Christians baptized nor stole away the cup from the communicants the moderne Romish priests spit on those whom they baptize and refuse to administer the cup to others then themselues Finally they are digressed from the ancient Romans in all those particulars both concerning faith and maners wherein I haue shewed that they differ from ancient Catholikes and haue deuised meere nouelties CHAP. LI. That the Romish Church that now is was inuisible in old time MVch doe our aduersaries boast of the visibility of the Romish church supposing because the scriptures speake much of the glory of the kingdome of Iesus Christ that al that honor belongeth to the church of Rome of late times but while they mistake things spirituall for things corporall and externall and suppose things vntrue all this their boast and glory will turne to their great preiudice and shame for first the beauty of the church consisteth rather in inward vertues then in outward shewes and apparell Secondly be it that the church is alwaies seene and apparent to the true members of the church yet the moderne Romish church and the glory thereof was neuer seene either of the Apostles or ancient fathers of the Church or of ancient Christians For what I pray you is the church of Rome but a multitude of people professing the moderne saith of the Romish synagogue communicating with the same in sacraments and subiecting themselues to the Popes holinesse this is confirmed by the testimony of Bellarmine in his booke de ecclesia and of Canisius in his catechisme c. de fide symbolo and I hope will not be denied by any Papist but such a church shall neuer bee shewed in ancient time and that we shall proue by inuincible reasons for first we finde not during the time of the Apostles any such head of the church as the Pope nor any such sholders as the Cardinals nor any such rotten members as the chantery priests singing Masses for soules departed as Monkes liuing in heards like swine as friers begging for fashion sake and yet abounding in all things necessary 2. The Pope with his triple crowne two swordes crossed pantofle and his guard of Suizars and purple Cardinals following him began onely of late time to be visible if such a sight had appeared in the time of the ancient fathers they would haue woondred at it as a thing most monstrous and vnbeseeming him that pretendeth to be the successor of Peter 3. While S. Peter liued no man euer saw a church persecuting of Christes disciples and deliuering them ouer to haue their throates cut by the secular power nor did either the bishops of Rome or the ancient fathers for more then a thousand yeeres after Christ imprison torment or kill such Christians as were not of their faction and opinion 4. The ancient church of Christ did neither excommunicate kings nor assoile their subiects from their obedience commanding them vpon paine of excommunication to rise vp in armes against them and to depose them the Romish church therefore which doth all these things was not then visible neither can any Masse-priest shew vs where in old time miners and powder-men sought to blow vp the principall men of the state 5. So long as the primitiue church continued in the doctrine and steppes of the Apostles and ancient fathers the same was ruled by the holy Scriptures and canons of councels and then the decretales of Gregory the 9. Boniface the 8. Clement the 5. Iohn the 22. and other later Popes were not in the world who can then say that the Roman church ordred by these decretales was then visible 6. The moderno Romish church beside the two Sacraments instituted by Christ beleeue other 5. Sacraments and hope as well to be saued by greasing when they lie a dying as by Baptisme and the Lordes Supper but such a church was altogether inuisible both in the Apostles time and long after 7. Now Papistes beleeue that Christians receiuing the Sacrament swallow downe Christes body into their stomacke nay they teach that dogs hogs and brute beasts eating consecrated hostes doe also deuoure Christs bodie but such a company of Canibals and blasphemers against Christian religion were neuer taken for Christes church for more then a thousand yeares after Christ 8. The Roman church commandeth Christians to keepe the feast daies of monkes and friers and other saints to heare Masse vpon ember daies in Lent and fridaies to absteine from flesh to goe to auricular confession at the least once a yeare and not to celebrate marriage vpon certaine daies but if all the monkes and friers in the world were set to seeke such a church and if the Masse-priests of the Romish church were ioyned with them yet could they not finde such a church for a thousand yeeres after Christ 9. In the Romish missals the priest praieth that God would be pleased to accept of the body and blood
of Christ and that for the merits of the blessed virgin of Cosmas and Damianus and other saints but where such a wicked and blasphemous company as make not onely saints but also the idolatrous Masse-priests mediators for the body and blood of Christ haue beene reputed the church of Christ and was visible before these wicked missals were framed we find not in any ancient record 10. The Romish church worshippeth the crosse and the images of the Trinity with Latria or diuine worship but such a church for a thousand yeares was neuer visible in the world 11. In the missals breuiaries and other rituall bookes of the Romish church we finde diuers praiers and confessions to Angels to the virgin Mary and other saints nay to the crosse and the image giuen to Veronica and these praiers are both practised and defended by the church of Rome but if all the Popes lanterne-bearers and disciples were set to seeke for such a church in the time of the ancient fathers they should but lose their labour and spend their wits in vaine 12. The Apostles canons as is said doe excommunicate such as doe not communicate being present at the celebration of the Eucharist we may not therefore thinke that the Romish synagogue was visible in those times seeing they thinke it sufficient for their disciples to be present at the Masse although they receiue nothing 13. In the primitiue church no man euer heard that Christians gaped and gazed on the priest administring the Lords supper or that they receiued the one kinde and not the other the Popish church therefore in those times was inuisible 14. In those times also neither was the Eucharist celebrated nor the Scriptures read in tongues not vnderstood of the multitude nor did the people pray in strange toongs which they vnderstood not the missificall congregation therfore of papists which pray not knowing what they say and being present at the reading of Scriptures and celebration of Sacraments in strange tongues vnderstand nothing was not yet crept out of Cacus his denne nor apparent in the world 15. The moderne Papistes beleeue that such as in this life satisfie not for their sinnes committed after Baptisme are to satisfie for the same in Purgatorie They beleeue also that the Pope by his indulgences is able to redeeme soules out of Purgatory and to remit all the temporall paines due for sinnes but such a church as this was neuer to be seene for a thousand yeeres after Christ To abridge this discourse it were an easie matter by diuers other points of faith and diuers other customes in administring the Sacraments and diuers other formes of gouernment all newly inuented practised and maintained by the synagogue of Rome to declare and proue that the same is a new model of a church neuer seene nor knowne to antiquitie but by these few particulars the same doth most cleerely appeare already If the Papists then seeke to bring vs backe to the formes of the ancient church then must they abandon the Pope and his adherents embracing the moderne faith and doctrine of sacraments lately broched by the idle school-men and confirmed in the late conuenticle of Trent and adhere to the church of England which as it professeth the Apostles doctrine published by ancient councels of the church so it renounceth all heresies and nouclties brought in by Papists and other heretikes and as it renounceth their false doctrine so it detesteth their treacherous practises CHAP. LII That the marks of the church and motiues to the moderne Romish faith alledged by Papists may as well be alledged by heathen men and Turkes as by them AL this notwithstanding the Papists challenge to themselues the name title and authority of the church and bring foorth a whole squadron of motiues to draw simple soules to like of their sect and to intangle them with their errors Bellarmine de notis eccles c. 3. saith that the proper markes of the church are these the name of Catholikes antiquitie continuance vniuersality succession of Bishops consent in doctrine miracles prophecies temporall felicity and such like others bring vnity vniuersality holinesse of life and such like Bristow in his Motiues standeth vpon the names of Catholiks and Heretikes miracles visions scriptures traditions fathers martyrs going out rising afterward succession immutability vnitie iudges infallible obedient subiects visibility and other markes of like nature But as well may the Turkes and idolatrous heathen nations alledge these markes and motiues as the Papists and some of them doe better agree to Turkes and idolatrous Paynims then to idolatrous and hereticall Papists For as Papists call themselues Catholikes and giue the name of heretikes to others so doe the Turkes cal themselues Musulman or true beleeuers and heathen idolaters called themselues Pious worshippers of the gods and in regard of themselues both Turkes and Paynims take Christians to be impious persons and heretikes the Turkes call Papists idolaters and the heathen in time past called Christians Atheists As for antiquitie it agreeth farre better to Paynims and Turkes then to Papists for heathen idolatry was long before the doctrine of Popery and the Alcoran is more ancient then the Popes decretales that being published by Mahomet within 630. yeares after Christ these being commended and confirmed by Gregory the 9. who entred an D. 1227. 3. Idolatry as it beganne soone after the flood so it hath euer since continued the blasphemous religion of Turkes harâ— continued euer since the time of Mahomet but Popery neuer receiued a perfect forme before the conuenticle of Trent and in most places now is decaied 4. The heathen idolaters alledge for themselues amplitude and vniuersality as well as the Papists and so may the Turkes also for in time past all nations worshipped idoles faue the Iewes and in our times farre more nations are deluded by Mahomet and his priests then by the Pope and his Masse-priests the Popes doctrine being confined within a few nations of Europe Mahometisme poslessing the greatest part of Asia and Afrike and no small parts of Europe 5. The Turkes euer since Mahomet haue had a succession of Caliphaes and priests and among the heathen there neuer wanted a discent of sacrificing idolaters but the Papists cannot deriue their succession from the Apostles eitheir in doctrine or discent of Popes for neither is their doctrine apostolicall nor are the Popes the Apostles successors beside that they are vncerteine both who were true Popes and which succeded after Peter and diuers bishops and Popes of Rome 6. The Paynims with one consent in time past worshipped idoles neither did any one among them call the matter in question the Turks are so resolute in religion that they will haue no disputing against any point of their doctrine but Popish schoolemen call all points of their religion in question neither doe they so well agree in any article but there be some that hold singular opinions the Scotists differ from the Thomistes and diuers opinions are holden by