not upon Scripture 6. That the efficacy of Baptism doth not extend it self to the future but only to that which is past 7. That there is in Baptism a silent and implicit Oath of Obedience to the Pope 8. That the laver of Regeneration is not profitable to those that fall after Baptism 9. The Baptism of John say they was of another kind than Christs Baptism was Concil Trid. Sess 8. câ—n 1. neither was it sufficient without Christs Baptism nor had the like force or efficacy as his Baptism had and therefore such as had been baptized of John say they were admitted afterward to Christs Baptism 10. They clog Baptism with many trifling Ceremonies and by mixing therewith their own inventions they have greatly polluted the Holy Sacrament of Baptism For I. Vid. Dr. Willet Controv. de Bapt. Quaest 8. Before Baptism they have devised these toys to be used 1. They do exorcise conjure and exuflate the evil spirit from the party baptized 2. They touch the Ears and Nostrils with Spittle that his Ears may be opened to hear the Word and his Nostrils to discern between the smell of good and evil 3. The Priest signeth his Mouth Eies Ears Nostrils Breast Forehead with the sign of the Crovs that all thereby may be defended 4. Then hallowed Salt is put into his mouth that he may be seasoned with Wisdom and be kept from putrifying in sin 5. The party is then anointed with Oil in his breast that he may be safe from evil suggestions they anoint him also between the shoulders that he may receive strength to bear the Lords burden II. These Ceremonies do accompany Baptism it self 1. The Font and Water therein is consecrated and hallowed in the name of the Father of the Son and of the Holy Ghost 2. He is thrice dipped in the Water to signifie the being of Christ three daies in the Grave III. After Baptism they have this use 1. They anoint the top of the head of him who is newly baptized with holy Chrism or Oile and thereby he is become a Christian 2. Gabr. Biel. l 4. dist 6 quaest 3. Then a white Garment is put upon him to betoken his Regeneration 3. A Vail is put upon his head in token that he is crowned with a Royal Diadem 4. A burning Taper is put into his hand to fulfil that saying in the Gospel Let your Light so shine before men c. 11. They teach that Baptism leaveth nothing in the baptized that hath the nature of sin Their Errours concerning the Sacrament of the Lords Supper or Eucharist 1. THey take away the Name of the Lords Supper and call it the Sacrament of the Altar 2. Vid. Fox Acts and Monum In this Sacrament they teach and urge the corporal presence of the Flesh of Christ as if that Sacrament were instituted to nourish Bodies and not Souls 3. They affirm the Body of Christ to be really in diverse places that it is in Heaven and in the Eucharist all at once 4. They take away the substance in the Sacrament and leave the accidents as if the accidents viz. length breadth figure colour tast were without subject 5. That the Priest by the force of these five words Hoc est enim corpus meum out of the Bread in the Sacrament createth the Body of Christ Bellarm. l 4. de Sacra c. 13 The whispering of those five words the Papists call the Consecration of the Elements and being whispered they presuppose such a secret vertue in the syllables as is able to chase away the substance of the Bread and so say they the Bread and Wine is turned into the substance of the Body and Blood of Christ 6. That these words This is my Body are to be taken literally Bellarm. cap. 9. without any Figure 7. That the Body of Christ is made of the Bread in the Eucharist as Wine was made of Water 8. That the substance of the Bread is consumed and ceaseth to be and yet is not annihilated 9. That the Body of Christ doth remain in the host as long as the accidents of Bread remain uncorrupted 10. Bishop Downham Catal. That as long as the Body of Christ is in the Host it is accompanied with Angels 11. That in the corruption of the Species there is matter substituted by God in that very instant in which those species cease to be in which something else is generated 12. That the Elements of the Sacrament of the Eucharist do not nourish if taken in a great quantity without a divine miracle 13. But as they take away the substance of Bread and Wine and so with that the substance of the Sacrament so they rob the Body of Christ of almost all the essential properties of a true Body by this fiction of Transubstantiation 14. And as they feign the Accidents of Bread in the Sacrament without the substance of it so they must needs feign the substance of Christs Body without the Accidents of it 15. Many do teach that one and the same Body of Christ undivided doth exist upon innumerable Altars and is every where whole 16. That the Body of Christ being in many places at once and yet not in the space between is not discontinued or divided from it self in respect of its proper substance or quantity but only is divided from it self in respect of place 17. That one and the same Body of Christ being in Heaven and on Earth yea in innumerable places on Earth at once is indeed visible and palpable in Heaven but on Earth invisible and beyond all our senses there it is limited and circumscribed here it is unlimited there it hath dimensions here it is free from all dimensions 18. They teach Vide Concil Trid. Sess 21. cap. 2. that the Sacrament is not to be taken in both kinds Some of them confess it is Christs institution that we should take the Sacrament in the two kinds but that the Church hath dispensed from that Commandment for say they it belongeth to the Church to judg what Mysteries of Christ are dispensable and the Church hath the power to use both dispensation and alteration herein Hereby they declare the Church of Rome to be above God since she can change his Laws and correct his Institutions 19. They take away the Communion it self in the Supper the Priest alone devouring all the rest looking on 20. The Priest doth adore the consecrated Host and doth offer it to others by lifting it up to be adored and for the same end they keep it and carry it in solemn procession that it may be publickly adored 21. That the Eucharist when it is carried to the sick is to be adored by all those that meet it those that do adore it are to have Indulgences those that do not adore it are to be counted Hereticks and are to be persecuted with Fire and Sword 22. Trid. Câ—nâ—il S. s◠〈◊〉 6. By this Bread-worship they commit great
Idolatry while that they adore a piece of Bread with the worship of Latria which is only due to God It was decreed in the Council of Trent that the Eucharist should be adored with the highest degree of worship which is proper to God 23. In honour of this breaden God they celebrate the Feast of Corpus Christi of the Body of Christ 24. Vide Bâ—yne Vind. at Frequent corporal apparitions of Christ in their Hostia's in form of a little Infant Lamb raw Flesh Blood are asserted in Popish Legends to evidence the truth of their Transubstantiation though meer Fables diabolical delusions or impious frauds of Popish Priests 25. The taking away the Cup was decreed in the Council of Constance yet after that the Council of Basil granted the use of the Cup to the Bohemians Bellarm. lib. 3. de Euchar. cap. 2. This taking away the Cup from the People may seem a small matter for it is done but once every year at which time the Sacrament is given to the People for in all the rest of the Masses which are continual and daily they deprive both the People and the Clergy that do not consecrate it of both kinds For in private Masses it is held forth to be seen by the People and Clergy and to be adored not to be received but only by the Priest that makes it who is as themselves speak the Maker of his Maker 26. They assert that the Body of the Lord cannot be rightly taken but of those that fast and that Christians ought to eat nothing before they communicate unless in a case of great necessity 27. They bind the people only once in a year to receive the Communion viz. at Easter-time and take it to be fully sufficient for them so to do Concil Trident. Sess 13. Can. 9. 27. Rhem. Annot. 1 Cor. 11 Sect. 16. The wicked say they do in the Sacrament eat the true Flesh of Christ and drink his Blood though they be infidels and ill livers 28. The Papists teach an Oral and Capernaitical Manducation of the Flesh of Christ for they say that the Body of Christ in the Eucharist is really and sensually touched broken and eaten 29. The Elements in the Sacrament being once consecrated whether they be received or not at that instant Tâ—ident â—â—oncil â—â—ss 13. â—â—n 47. but be reserved and kept in Boxes and Pixes and other vessels of the Church for days weeks months to be carried solemnly to those that are sick and to be applied to other uses are still they say the very Body and Blood of Christ 30. They give the Eucharist to Infants presently after Baptism Their Errours concerning the Mass 1. THere are diverse opinions among them concerning the Original of this Name Some say Hugo de S. Vict. it is called Missa the Mass quia oblatio preces ad Deum mittantur because Oblation and Prayers are sent to God others because an Angel is sent of God to be assistant at the Mass some of the Hebrew word Missath Deut. 16. Dr. Willet Cont. 13. which signifies an Oblation or Gift some ex missis donariis symbolis of the Gifts and offerings sent or put in before the Communion But what beginning soever it had they do now generally take the Mass for that solemn action whereby the Sacrament is made a Sacrifice and offered up to God for they have converted the Sacrament of the Eucharist by which God communicates Christ to us into a real Sacrifice in which they do offer up Christ to God 2. The Table they do convert into an Altar and the Administrator of the Sacrament into a Priest after the order of Melchisedeck whose Office it is to sacrifice Christ again and offer him to his Father 3. They say that this new sacrificing is required that Christs Body may begin to be an Oblation 4. That Christ did once offer up himself for us upon the Cross in the Mass often by the hands of the Priests 5. Christ say they at his last Supper did offer up his own Body and Blood in Sacrifice under the forms of Bread and Wine to God his Father and at the same instant made his Apostles and their Successors Priests to offer up his Body in the Sacrament In the Eucharist say they there is a true Sacrifice of the very Body and Blood of Christ offered up to God by the hands of the Priest in the forms of Bread and Wine 6. Every Mass-Priest offering Christ to God the Father prays God to accept of that Sacrifice and to command that it may be carried by the hands of an Angel unto the high Altar of God and therefore they make the Priest Mediator between God and Christ 7. The Priest in offering the Sacrifice to God for others is a Mediator between God and the Men for whom he celebrates the Mass 8. They have wrested the Mass from the end of a Communion to infinite other affairs and altogether from the purpose hence have arisen many kinds of Masses as 1. The Mass of the Crown of Thorns 2. The Mass of the three Nails Enchirid. Controv. by L. O. 3. The Mass of the Fore-skin of Christ 4. The Mass for Sea-faring men 5. The Mass for Travellers on horse-back or on foot 6. The Mass for Women great with child 7. The Mass for Women in travel of Child-birth 8. The Mass for Women that be barren 9. The Mass for those that be sick of a quartan or tertian Ague and others of the like sort 9. They assert that the Sacrifice of the Mass which they say is without Blood is truly propitiatory for the living and for the dead 10. They blasphemously affirm that it is a Sacrifice propitiatory that is available to obtain ex opere operato by the very work wrought remission and pardon of all their sins 11. They affirm that Mass may be said and offered for all the living yea for Pagans and Infidels for men absent as well as present that the Sacrifice of the Mass is available for the dead which are in Purgatory and that Mass may be rightly said in the remembrance and for the honour of Saints with Invocation of them also in the Prayers of the Church 12. They say it is not necessary that the Mass should be said or done in the vulgar or familiar speech but for the greater reverence to be kept in the Latin tongue they say it is more convenient and that the words of Consecration should not be uttered in a loud and audible but in a soft and low voice 13. Rhem. 1 Cor. 11 Sect. 18 Some ceremonies go before the celebration of the Mass and they are of such things as they have always in a readiness for that impious service Such are the Vestments and apparel of the Priest the Albe Chesil Stole Dalmatick with such other Altar Altar-Clothes Corporasses Pixes Paxes Dishes Platters Candlesticks Censers Water-pots all these and the like trumpery say they ought to be used
of the Scripture 18. That the certain Interpretation of the Scripture is not to be gathered out of the Scripture 19. They make seven Principles of the Christian Doctrine which are all grounded in the Authority of the See and Pope of Rome Their Errours concerning God and Christ 1. SOme hold that the Son and Spirit are not God of them selves 2. Ex Chamieâ— They deny the infallible certainty of Divine Providence 3. * Of this see the Writings between Doctor Hammond and Mr. Jeanes They deny that the Soul of Christ did increase in Wisdom 4. They deny that the Soul of Christ did suffer torments for mankind any otherwise than by way of sympathy with his Body 5. They deny him to be the only Head of the Church 6. They say that he is Mediator only according to his humane Nature 7. Tho. part 3. quaest 83. That the Blood of Christ is not necessary to wash away Sins but that they may be done away by holy Water knocking the Breast and other ridiculous means 8. They seem to give unto Christ a santastical Body that neither consisteth of dimensions nor occupieth a place which when he was born did not open the Womb of his Mother and when he arose did penetrate the Stone of the Sepulchre and when he instituted his Supper lay hid under the species of Bread and Wine 9 They deny Christ to be the only Mediator of Intercession but joyn with him Angels and Saints 10. They deny Christ to be the only Prophet whose voice only must be heard spiritual King and Priest of the New Testament But they make the Pope the chief Prophet and Pastor King and Monarch and Priest whence it followeth that the Pope is not only opposed to Christ as his Adversary but as his Rival 11. That the unchangeable Priesthood of Christ the Eternal Priest is made Eternal by the Succession of other sacrificing Priests which they make 12. That Christ who is God over all blessed for ever did merit for himself though he was both Viator Comprehensor in Termino extra Terminum and in the days of his flesh did possess all desired happiness and saw God face to face while he lived here 13 The Jesuits say that Jesus Christ might have sinned might have been subject to vices might have fallen into errour and folly 14. That Christs Merits are not the only meritorious cause of Salvation 15. Fevard p. 430. That the Fear and Agony of Christ proceeded not from any feeling of Gods wrath or indignation but he only shewed the affection of humane sense fearing Death 16. They are so bold as to appoint the place where Christ shall appear in the day of Judgment namely in the East 17. That the Son of Man shall appear with the sign of the Cross born before him Then shall the sign of the Son of Man appear in Heaven Matth. 24.30 that is say they the Sign of the Cross 18. They deny that God alone is to be worshipped and do communicate Divine Worship to certain Creatures 19 That God necessarily gives Grace to him that doth his best 20. Some Jesuits assert that we satisfie the Love we owe to God by loving him three or four times in our life And others that we may pass over our whole life without any thought of loving him and yet be saved after all this 21. That God might give Grace and Glory to men because of the honest actions of natural Vertues though they had not of themselves any relation to Grace or Glory which are of a supernatural order That is to say that God could save men by actions purely natural and so that man could deliver himself from sin and misery without having need of Jesus Christ and that by consequence his active and passive obedience were superfluous and exacted from him without any necessity Their Errours concerning Man 1. Ecc. Chamier THat every thing against the Law is not sin 2. That Concupiscence and the first motions thereof be no sins nor have the nature of sin 3. That all Sins are not in their own nature mortal Menric Sâ—m Mâ—â—â— lib. 4. cap. 20. that Sin is called mortal because it brings Death upon the Soul that is say they it depriveth it of Gods Grace That some Sins are in their own nature venial and do not deserve eternal punishment 4. That by every mortal sin Grace is lost 5. The Divinity of the Jesuits maintains Aversions against our Neighbour it allows us to wish and do him hurt and even to kill him though it be for temporal concerns and also when we are assured that by killing him we damn him 6. They cherish Pride and Vain-glory in all sorts of persons even in the most holy actions and according to their Divinity it is almost impossible to sin mortally by Pride or Vain-glory. 7. Their Doctrine gives all sorts of liberty to the Senses and justifies in a manner all sorts of Pleasure which it can taste 8. That Discourses even of filthy things though they proceed from curiosity and levity do not go beyond a venial sin and that to speak of filthy things for the pleasure that is taken in those Discourses without having a design to pass on to dishonest actions is but a venial sin 9. Escohar Filliut 〈◊〉 Lessius Layman Zanch 〈◊〉 The Jesuits authorize all sorts of ways to get Wealth and dispense with restitution of what is procured by the most unjust and infamous ways They teach that Christians may take Usury of the Turk Cornel a laipde in Deut. 23.19 10. They teach that if a man be drunk or doing any thing with a formal design to provide for his health all the the evils that happen in consequence thereof are to be esteemed as coming by accident that it is no sin to eat and drink ones fill without necessity for pleasure only provided that it do not prejudice ones health 11. The Jesuits allow of Magick and Witchcraft and say that they are not superstitious who heal the sick by Charms composed of Psalms and other Prayers and who by stroking and Prayers heal them of incurable Diseases 12. The Jesuits teach-several ways of mocking God men without punishment Jesuits Morals and without sin in promising that which they never intend to do and not doing that which they have promised although they are obliged thereunto by Vow and by Oath They have found out an expedient to deceive the world to take a salfe Oath even before a Judg without perjury 13. Equivocation and mental reservation Mason of 〈…〉 that mystery of iniquity and Quintessence of impudence is maintained at this day both in Press and Pulpit by the Popish Doctors though it be far from Christian simplicity and the Doctrine of God which requireth that men speak the truth from the heart 14. According to these Jesuits there is scarcely any habitual sin and that custom of sinning may make a man uncapable of sinning 15. That
in the Sacrifice of the Mass the better to discern the Body of Christ There are other Ceremonies Bâ—llâ—m l. 2 de Missa c. 14 15. which they observe and use in the very action it self and celebration of the Mass as the diverse Gestures of the Priest to lift up his Eies and cast them down again and so lift them up the second and the third time sometimes to cast abroad his hands to close them again to warble with his fingers to bow to bend to duck to turn on this side Concil Trid. Sess 22 Can. 7 and on that now on the right hand again on the left to sigh to smite upon his breast to lift up the Chalice and shew it to the people and set it down again as also the dividing of the Host into three parts which signifies three parts of the Church in Heaven in Earth in Purgatory the rinsing of part thereof in Wine and eating of part dry the washing of his fingers before Consecration kissing of the Altar the Patten the Book the Paxe sprinkling of holy Water censing of Odours crossing the Chalice the Bread their Mouth Breast and Face which sign of the Cross they make above twenty times during one Mass Add also unto these their tedious and irksom Songs the rude noise and unedifying sound of strange Instruments and the whole course of their Mass-Musick set forth in a strange Language and endited to the honour of Saints Sledian doth briefly describe this fink of Ceremonies speaking of the tumult that was raised at Strasburg Sleidan Hâ—st lib 21 because of the Mass There was saith he a great concourse of men especially of the youth for in his time it was to them a rare spectacle and there not heard of before that many with shaven Crowns cloathed after a new fashion should sing together such things as no man understood that Candies and Torches should burn as the saying is at noon-day that smoak and perfumes should be raised up with frankincense that the Priest with his attendants should stand at the Altar pronounce words in an uncouth Language use divers bowings and gestures bend downward with his hands close shut one while fling abroad another while pull back his arms ever and anon turn himself one while cry aloud another while mutter over some things with great silence cast his eyes on high look groveling to the ground stand in no one place turn himself now to the right part now to the left part of the Altar wagg with the fingers breath upon the Chalice and lift it up on high and after set down in certain places name sometimes the living sometimes the dead break unleavened Bread and dip it in the Chalice strike his breast with his first sigh make as though he slept with his eyes shut awake again eat one part of the Bread and drink up the other whole with the Wine lest any drop should be left wash his hands shew to the people with his back toward them and his hand stretched out the gilded Patten move the same to his forehead and breast kiss one while the Altar another while an Image enclosed in some matter or mettal Thus He. 14. They say they have the form of their Mass by Tradition from the Apostles and that by Masses Souls are delivered out of Purgatory Many Errours and Blasphemies that are to be found in the Canon of the Mass as touching the Matter collected by Doctor Andrew Willet 1. THe Priest saith We pray thee accept these gifts these holy and unspotted sacrifices Thus he maketh Bread and Wine the Sacrifices of the Gospel 2. The Priest speaking of the Bread and Wine thus saith Which we offer unto thee for thy holy Catholick Church and again afterwards Which we offer for the Redemption of our Souls What great blasphemy is this to offer Bread and Wine for the Redemption of the Church for the which Christ in great love offered himself up and so make his death of no force 3. The Rubrick of the Mass willeth that the Priest should pray for his own Bishop only and for himself and his special friends but Charity would that he should pray for all Bishops Pastors and Ministers and Christ biddeth us not only pray for our friends but also for our enemies 4. The Priest prayeth first for the Pope then for his own Bishop lastly for the King but Saint Paul would have Prayers made first of all for all men but especially for Kings 1 Tim. 2.2 The Papists in their Mass and other Praiers prefer the Pope before their Prince and acknowledg him to be their Pope and Bishop 5. The Priest saith worshipping the memorial of the Virgin but Christ instituted the Sacrament to be kept in remembrance of himself and not of her 6. By whose merits and praiers namely the Saints grant we may be defended but Saint John saith if any man sin we have an Advocate with the Father Jesus Christ the Righteous 7. In the second Prajer of the Canon they pray by vertue of the Oblation of Bread and Wine to be delivered from eternal damnation for as yet the elements are not consecrated 8. We beseech thee saith the Priest to receive this Oblation which we beseech thee in all things to make blessed Here the Priest is made a Mediator between Christ and his Father desiring God to sanctifie the Body and Blood of his Son Thus beginneth the third Praier of the Canon 9. Who the next day before he suffered but the Scripture saith the same night For this is my Body Here they have put in enim of their own and left out Quod pro vobis datur which is given for you Such is their boldness that they are not ashamed to change the words of our Saviour Christ 10. Take ye c. Why then doth the Priest take it alone seeing Christ appointed it to be taken of many 11. Eat ye c. Why then do they hang it up in a Pixe seeing Christ would have it eaten 12. Drink ye all of this Why then doth the Priest drink it alone seeing by Christs institution all are to drink of it 13. He saith further in the fourth Prayer The holy Bread of eternal life which vouchsafe thou with a pleasant countenance to behold Whereas the Bread of eternal life is Christ himself if this be He how dare they presume to offer him up to his Father Diverse other things there are of like sort 14. Afterward the Priest praieth Command thou this to be brought by the hands of thy holy Angel unto the high Altar in Heaven What an absurd thing is this that he should desire that to be carried into Heaven which he eateh and devoureth And if this be the Body of Christ what need the help of an Angel to carry it up to Heaven Is not Christ able to lift up his own Body 15. As many of us as shall receive thy Sons Body and Blood And yet for the most part none receive but the
Priest and when the people do communicate the Wine they have not 21. Remember O Lord the Souls of thy Servants which rest in the sleep of peace and grant them a place of refreshing and rest Here they pray for the dead and the Praier also is contrary to it self for first he saith they rest in peace and yet afterward praieth for their refreshing Thus beginneth the fifth Praier of the Canon 22. Deliver us by the blessed intercession of the Virgin What then is become of Christs Mediation and Intercession who ever liveth to make Intercession for us Hebr. 7.25 23. Let this mingling together of the Body and Blood of the Lord Jesus Christ be unto me salvation of Mind and Body Then is not Christs Blood shed upon the Cross the full sufficient and perfect Salvation of Mankind if there be another Salvation beside And if it be the very Body and Blood of Christ how can they be mingled together seeing the very Body and Blood of Christ cannot be divided 24. Grant me so worthily to take this Body and Blood that I may merit to receive forgiveness of sins O sinful man how canst thou merit to receive that which is Christs only gift 27. Let the Priest bow himself to the Host saying I worship thee I glorifie thee I praise thee What monstrous Idolatry is this thus to worship a piece of Bread 28. Let us worship the sign of the Cross What I pray you will not these Idolaters worship 29. Respect not my sins but the Faith of the Church By this reason one may be profited by anothers Faith which is contrary to the Scripture The just shall live by his Faith by his own and not anothers Rom. 1.17 I shall pass by diverse other Errours and come to the last 30. In the end of the Mass according to the use of Sarum there is annexed the from of blessing or consecrating the Paschal Lamb with this Praier Vouchsafe to sanctifie this Paschal Lamb that as many of thy people as do cat thereof may be replenished with all heavenly Benediction c. What gross Superstition is this that they should still retain the use of the Paschal Lamb which cannot be but to the great derogation of the true Paschal Lamb Christ Jesus that the Body being come the shadow should be still retained Other Errours in the manner of celebrating Mass 1. ALl is done and said in the Latin tongue not understood of the people and often not of the Priest himself which is not to edification 2. They use many irksome tedious and frivolous repetitions of the same words as Benedicamus Domino is sung ten several times together and Ite missa est is sung thirteen several times with long and tedious notes 3. The Priest is charged in the Rubrick to say divers Praiers privatim secretly to himself as that Praier Deliver us from all evil past present and to come c. 〈◊〉 〈◊〉 Lamb of God that takest away â—he sins of the world These and many other words must be pronounced secretly to himself contrary to Saint Paul who would have Praiers so said that they may be understood and thereunto Amen answered by the people 1 Cor. 14.16 4. The Priest is taught by the Rubeick to make thirty several Crosses at the least upon the Bread the Cup the Altar his Forehead but no such crossing is to be found in Christs Institution which they profess to follow 5. Their Gesture in saying of Mass is so changeable so ridiculous so affected that a man would think a Plaier were coming forth upon the Stage when the Priest addresseth himself to the Mass nay Rossius was not so full of action as the Massing-Priest is of gesture varying and changing it at least forty or fifty times during the celebration of the Mass Their Errours concerning the Church 5. THey assert that the Catholick Church is always visible Canis c. de fide symb art 18. and not seen only unto the members of the Church but notoriously known to the whole world neither do they mean any particular Church so to have been visible but the universal Catholick Church which they define to be a visible Congregation of all faithful men 2. Bellarm. lib. 3. de Eccles That the Catholick Church is no other than the Roman or that which the Roman Pope is over Bellarmine defining the Church makes this one part of the definition to be subject unto the Bishop of Romes Jurisdiction and therefore they conclude that they are out of the Church and no better than Hereticks that do not acknowledg the Pope to be their chief Pastor So they make the Roman Faith and Catholick to be all one 3. That the Catholick Church cannot possibly err not only in matters absolutely necessary to Salvation but not in any thing which it imposeth or commandeth whether it be contained in the Word of God or not yea that it cannot err in those things which beside the Word of God are commanded But because the Papists endeavour to invest the Popes and the Roman Church with an infallible Perfection Dr. Du Moulins Auswer to Card. Perron for King James it will be expedient to shew by invincible proofs that the Roman Church hath erred and doth err I shall therefore only produce the Errours approved by their Popes and Councils as the learned Doctor Du Moulin in his answer to Cardinal Du Perron hath set them down In the year of our Lord 787 a Council was assembled which the Roman Church approveth and reckoneth among the universal Councils there sate the Legates of Pope Adrian who wrote a Book purposely for the defence of that Council 1. In the seventh action that Council commandeth the Adoration of Images upon pain of Anathema in these words We hold that the Images of the glorious Angels and of all Saints must be adored and saluted but as for him that hath not the will so to do but staggereth and is doubtful about the adoration of the venerable Images this holy and venerable Synod doth anathematize him In the fourth Action of the same Synod these words are found Images are of equal worth with the Gospels and the venerable Cross And in the same place the Image is greater than the Word and the Praier In the fifth Action the Council declareth that Angels are corporal that there may be a ground for making Images of Angels The same Council to prove the Adoration of Images corrupteth the Scripture in diverse places In the year 869. a Council was held at Constantinople which our Adversaries call the eighth General Council The third Canon of that Council is in these words We decree that the sacred Image of Jesus Christ be adored with the same honour as the Book of the holy Gospels and the Figure of the precious Cross In the year of our Lord 1059. Pope Nicholas the second assembled a Council against Berengarius where it was declared that the Bread and Wine which is put upon the
And as if there were greater perfection in those Rules than in the Doctrine of the Gospel and a more compendious way to Perfection and Salvation 16. They teach by the observation of them eternal Life and a more excellent degree of glory is obtained 17. To any one that is buried in a Monks Cowl especially that of St. Francis they promise Remission of sin in part Their Errours concerning Marriage set down by Bp. Downham 1. THat Matrimony though it were instituted in Paradise is truly and properly a Sacrament of the new Law 2. And therefore doth confer Grace upon the married making them acceptable ex opere operato 3. That the Church hath power to constitute impediments that shall hinder Marriage 4. That the Church hath power to dispense with the Degrees of Consanguinity forbidden of God and to make more Degrees which shall not only hinder Marriage but break it 5. That the solemn Vow of Chastity and holy Orders are an impediment both hindering Marriage to be made and breaking it being made 6. Also difference of Religion doth not only hinder Marriage to be made but also break it being made 7. That Marriage contracted between Infidels when either is converted to the Faith is broken viz. because that Marriage was not a Sacrament 8. They say that the Church of Rome did rightly prohibit Marriage of old to the seventh but afterwards to the fourth degree of Consanguinity according to the Canonical Rule of Reckoning but the fourth degree of Canonical Reckoning is the seventh and eighth in the Civil Law 9. The spiritual Kindred which ariseth forsooth from Baptism and Confirmation may hinder Marriage to be made and break it being made To these more may be added 1. They assert Cusan Ep. ad Bohem. that Virginity is to be preferred before Marriage not only for that it is a more quiet state of life and freer from troubles in this world but that it is more convenient for the Service of God and that it hath a grateful Purity and Sanctity both of Body and Soul which Marriage hath not 2. They prohibit the Clergy to marry saying that Marriage is a state which defileth a man and makes him unfit for the exercising of sacred Offices 3. The Pope in separating and dissolving Marriages lawfully contracted upon pretence of a greater perfection August and to enter into the Monastical life followed those old Hereticks called Priscillianists who did the same of whom Saint Augustine to Quod vul -Deus saith that they separated Marriages and disjoyned Husbands from their Wives against their wills If Marriage be made a Sacrament by the Faith mutually given or by the Blessing in the Church as they hold in the Roman Church how dares the Pope dissolve a Sacrament 4. The Papists use divers Rites and Ceremonies in Marriage Bellarm. c. 33. de Matrim 1. They which are joyned in Matrimony are blessed of the Priest 2. Oblation is made for them in the Sacrifice of the Mass 3. They are covered with a Veil 4. They are coupled together vittâ purpureâ candidâ with a Scarf or Ribbon partly white partly purple 5. The Bride giveth to the Bride-groom a Ring first hallowed and blessed of the Priest 6. He commendeth them to God in his Praiers 7. He admonisheth them of their mutual Duty Some of those Rites we altogether allow and use them our selves for both Praiers are made unto God for them and they are by the Minister put in mind of their Duty and all is done by us in the vulgar Tongue much more to the edifying of the people and comfort of the parties themselves whereas their Idolatrous Priest chattereth all in an unknown Tongue Their Errours touching Extream Unction 1. THey say that Extreme Unction is truly properly a Sacrament of the New Testament Du Moul. Buckler of Faith which is the anointing of those that are extream sick to assure them of Remission of their Sins it is done after the Letany is read wherein above fifty Saints are named and called upon 2. The Matter is Oil-Olive consecrated by the Bishop not simple or unhallowed as is Water in Baptism The form is in these words By this holy Vnction and by his most godly Mercy God forgive me 3. The Papists say Dominic a Sâ—to Distinct 23. qu. 1. art 2. it gives health of Body it wipeth away the Reliques of Sin And therefore the Priest thus saith By the vertue of this holy Ointment and the most merciful favour of God the Lord forgive thee what thou hast offended by the sight hearing c. 4. That this Sacrament doth confer Grace making us acceptable ex opere operato doth restore health to the sick and blot out sins if any remain 5. That by Unction which they apply to the Eies to the Ears to the Mouth to the Loyns and to the Hands God doth grant to the sick whatsoever is wanting by that fault of the Senses 6. That by this Sacrament a man may sometimes be saved who should otherwise plainly be damned 7. In the anointing of the sick 1. They give power only unto their anointed Mass-Priest Concil Trid Sess 14. c 4. to anoint their sick with Oyl Lay-men have no authority to do it nor whosoever are no Priests 2. For the Rite and Ceremony the Priest coming to the sick must anoint his five Senses his Eies Ears Nostrils Mouth also the Reins which is the Seat of Concupiscence and his Feet which are the Instruments of Execution making the sign of the Cross with his Thumb dipped in Oyl Their Errours touching Order 1. THat Ordination is truly and properly a Sacrament of the New Law Concil Trid Sess 23. can 3. conferring Grace to the ordained ex opere operato 2. Du Moul. Buckler of Faith That there are eight Sacraments of Order all which are truly or properly called Sacraments viz. the Order of Porters of Readers of Exorcists of Servitors of Sub-Deacons of Deacons of Presbyters and Bishops 3. That to every one of the ordained is given the seven-fold Grace of the Spirit yea Grace making them acceptable and that ex opere operato 4. Tileman Hâ—shus loc 14. That anointing is required in Ordination They do anoint the hands of such as are ordained with Oyl and do enjoin them to shave their Crowns And the higher degree of Priesthood they have so much broader must their shaven Crown be 5. Bellarm. de Sacr. Ordin 6. ca. 11. They hold that they are neither Priests nor Deacons which are not ordained of Popish Bishops 6. The Sacrament of Orders as they call it giveth a double Grace 1. Say they it giveth those that are ordained ability and power to execute their Office which is to consecrate and offer up the Body and Blood of Christ wherein chiefly the Priesthood consisteth and not in preaching the Word for they may be Priests though they preach not 2. Rhem. 2 Cor. 1. Sect. 7. Another effect of their
the Cross dispersed in several places as they pretend that as Erasmus writes Erasmus if they were all laid together in one place they would load a Ship Some write that the Cross was found by Helena the Empress and that she left the greater part thereof at Jerusalem and the other part she sent to her Son Constantine the Emperour If there had belonged unto the Church any Religious care of it the Apostles doubtless would have procured the safe keeping thereof and not have suffered the Church to want it 325 years and it had been an easier suit for Joseph and Nicodemus to beg the Cross than the Body of Jesus Moreover if the Cross were to be adored yet who knows which is it and where it is to be found and so one might worship a common piece of Wood for the Wood of the Cross But if the right Cross were to be had ought it not to be served as Hezekiah served the Brazen-Serpent when the people began to make an Idol of it Damascen would have the Spear the Nails the Cave the Sepulchre the Maunger the place it self Golgotha and all things that touched Christs Body to be adored as well as the Wood of the Cross The Wood of the Cross then being forged in so many places how can worship be yielded unto it without great Idolatry Of Reliques THe Fathers that lived neerest Christ were freest from worshipping Reliques But the Romish Church aboundeth in this kind Chemnit Chemnitius hath noted twelve Errours and Abuses of the Papists concerning Reliques 1. That the Bodies Ashes or Bones of the Saints are to be taken out of their Graves and to be placed upon some high place as upon the high Altar or some other visible place and to be dressed with Gold Silver Silk c. 2. That those Reliques ought to be carried in publick Processions and Prayers and to be shewed and offered for Christian people to see touch and kiss 3. That such Reliques are to be approved by the Pope and that approbation is to be by canonizing them 4. That it is a singular and meritorious worship of God if the people to obtain help by it shall touch kiss or walk before with an adoring mind and gesture or shall do reverence to these Reliques by Candles Silk-coverings Garlands or other the like Ornaments 5. That the Grace and Power of God which they say is in them or present by them is to be sought for in these Reliques and that they are made partakers of it who do touch them or behold them 6. That it is an acceptable Sacrifice to God to offer up precious gifts to these Reliques 7. Many Indulgences for sin are promised to such as touch and kiss them c. 8. That our Prayer is the better worthier and more acceptable to God if it be done by or before the Saints Reliques by whose merits we may obtain help And therefore in our necessities we must make Vows and take Pilgrimages unto those places where the Reliques of Saints are held to be that we may call upon them for their help 9. That it adds much to the Holiness of the Sacrament of the Eucharist if the Saints Reliques are set enclosed upon the Altar nay that the Altar is consecrated by their touching it 10. That the Saints Reliques may be lawfully laid over one or carried about ones Neck in devotion and Faith to God and the Saints whose Reliques they are 11. And places among the Papists are full of uncertain counterfeit and false Reliques to which without difference the same veneration and honour is given They say that at Beavois there is one of Saint Christophers Teeth so great that a dozen such Teeth would fill the mouth of an Oven In Rome in St. John de Laterans Church they pretend they have in their keeping the Foreskin of Jesus Christ In the Church which is in the Park of Wood at Vincennes they have some of the Powder of St. Martins Cloak and one of Jesus Christs sucking Teeth At Courchiverny near unto Bloys they keep Josephs Hemme at the sound of his Breathing when he hewed timber Pilgrims that come from Galicia bring Feathers of Hens that are of the race of that Cock which crowed when St. Peter denied Jesus Christ Baronius makes mention of a Lock of the Hair of Saint Peters Beard which did Miracles although saith he those that do sit in his throne seek to overthrow it by evil manners And these Reliques are kept so many ages and never corrupt They say that the Virgin Marys Milk hath continued 1600 years and never was sowr And yet the Hosts that are called Jesus Christ become mouldy in a few days At Chartres they have the Virgin Marys Smock which was brought from Constantinople into France by Charles the bald as they say that kept it But Charles the bald was never in Constantinople and in the Virgin Marys time they wore no Smocks which was the reason they used so many Baths to wash the Sweat from their Bodies Richard Earl of Cornwal Brother to King Henry the third and King of the Romans brought as was pretended some of our Saviours Blood into England and builded the Abbey of Hales for the keeping of that Relique King Henry the third carried a Viol of Christs Blood between his two eyes barefoot in a Beggers habit in procession from St. Pauls Church to Westminster where it was preached esteemed to be reserved and adored as Christs very Blood though a gross imposture And such was the Ignorance and Superstition of that age that the King Prelats Clergy and generality of the people received and really adored it as Christs very Blood wherewith they were redeemed And not only then viz. anno 1247. but the next ensuing years by the Kings special Summons all Fairs or Sales of Wares in London and else-where were on that day prohibited viz. on St. Edwards day to draw multitudes of people to Westminster to adore this false Relique and enrich the Abbot Monks and Inhabitants by the Profits of this Fair which undid many Merchants resorting to it with their Ware as Matthew Paris there present doth relate 12. Oaths among the Papists are taken by touching the Saints Reliques The Catechism of the Council of Trent in the exposition of the third Commandment approveth the custom to swear by the Reliques of Saints Now to swear by any thing is to take it for a witness of the uprightness of our heart and for a revenge in case of perjury which belongs only to God whose Commandment in Deut. 6. runs thus Thou shalt fear the Lord thy God and shalt serve him and swear by his Name It is a frivolous excuse to say that to swear by Reliques is to swear by God which hath sanctified them Also when they speak to those Reliques worshipping them they say things unto them which are agreeable unto God When they say God preserve thee Fuller Hâ—st of the holy War â—assander hath observed a