a Dispensation Item a wilful Murtherer in which rank they are not placed that disclose an Heretick to the Inquisition for to put him to death nor those that carry wood for to burn him nor that man that gives a woman a Potion to drink for to kill a Child in her Womb as the same Jesuit there teacheth A married man is not admitted to any Order but he that whoreth or keeps at home a Concubine or more may be a Priest and perform the Functions belonging thereunto as Pope Innocent the third doth define in the Title de Bigamis And thereupon the Gloss of the Doctors addeth Whoredom hath more priviledge here than Chastity Vide the Jâ—usâ—â—s Morals yea a notorious Buggerer or Sodomite is not irregular or uncapable of holy Orders and may sing Mass as Navarrus teacheth who was the Popes Penitential and the most learned of all the Canonists 11. They hold that the Priests and all Spiritual persons ought to be rich because Saint Paul saith a Bishop must be given to Hospitality 12. That no Priest is to be deprived for Fornication 13. That Christians may be distinguished by divers Names and separated into various Professions of different Religions 14. That those Professions are the state of perfection 15. That publick exercises of Religion ought to be in an unknown Language 16. That private exercises are performed that way also in a more holy manner 17. That Kings enjoy their Kingdoms by the Popes favour 18. That the Pope hath right to give and take away and translate Kingdoms 19. That the Roman Church hath Cardinals for Sides-men to the Pope upon whom the universal Church is turned as upon hinges 20. That these are to be joined with the Pope in the Government of the universal Church and that those whether they be Bishops or Presbyters or Deacons are not only to be preferred before other Bishops Archbishops Primates Patriarchs but to be equalled even with Kings Their Errours concerning Justifying Faith 1. THat Faith hath its proper seat and place only in the understanding not in the heart and affection and that it is not an assurance or considence of the heart 2. That Faith is but a bare assent of the Mind without knowledg or understanding of that whereunto it assenteth That there is an implicit Faith which is the Faith of simple men who although they are not able to give good reason of their Belief yet it is enough for them to say they are Catholick-men and that they will live and die in that Faith which the Catholick Church doth teach Now this implicit Faith which they say is sufficient for common Catholicks is nothing else but to believe as the Church believeth though they know nothing themselves particularly 3. That it is not the property of Faith specially to apply to every Believer the Promises of God in Christ for this they boldly call presumption but generally to believe whatsoever is contained in Gods Word to be true 4. They affirm that an historical Faith a Faith of working Miracles and that Faith which justifieth are all one in substance That the Faith of Miracles differeth only from justifying Faith in an accidental quality of more fervour devotion and confident trust yea the Rhemists are more absurd that Faith say they which Saint James calls a dead Faith is notwithstanding a true Faith and the same which is called the Catholick Faith 5. That true justifying Faith may be separated from Love and other Christian vertues 6. That Faith doth not justifie as an Instrument in apprehending the Righteousness of Christ but as a proper and true cause it actually justifyeth by the dignity worthiness and meritorious work thereof 7. That Works are more principal than Faith in the matter of Justification 8. That we are said to be justified by Faith because Faith is the beginning only the foundation and root of Justification 9. That men are not justified by the only imputation of Christs Righteousness or by the Remission of sins or that we are not formally justified by the Righteousness of Christ 10. That our particular Salvation is not to be believed by Faith 11. That a man may fall away from the Faith which once truly he had and be altogether deprived of the state of Grace so that he may justly be counted among the Reprobates Their Errours concerning Repentance 1. THat Repentance which they call Penance is a Sacrament properly so called 2. That Repentance in the New-Testament is another thing from that Testament is another thing from that which it was in the old and also that in the New Testament which is after Baptism is another thing from that which is before 3. That these three are the true and proper parts of Penance Contrition Confession to the Priest and Satisfaction to God for our sins 4. Contrition which otherwise neither ought nor can be excluded from Repentance is required by our Adversaries not simply in Repentance but they teach that sins are blotted out and satisfied for by Contrition 5. They appoint a certain measure to Contrition and do teach that unless it be sufficient there is no Remission of sins granted 6. In reckoning the parts of Repentance they omit Faith and take away as it were the soul and life of true Repentance 7. That Repentance goeth before Justification by Faith and that it is a way rather unto Faith and Justification in the Remission of sins 8. That Contrition which is joined with an inward terrour of the Mind and proceedeth from the sight of our sins doth not appertain to the Law but to the Gospel 9. Some Papists affirm that in Contrition it is not necessary to have a formal that is a resolute and express purpose of newness of life but that this is always included in the detesting of sin which implicit or inclusive purpose is sufficient 10. They teach that Contrition ought to be perfect because it must proceed from the love of God which is the most perfect kind of love 11. They affirm that Contrition is a necessary means unto Justification and they make Contrition as a part of satisfaction for our sins so a cause of Justification and Remission of sins not only in disposing and preparing us thereunto but in that thereby we verily obtain and deserve Remission of our sins 12. Sâ— t li 4. 〈◊〉 3. 〈◊〉 17. Contrition they say is not necessary for venial or small offences neither is a man bound thereunto Some think that a general Confession sufficeth for mortal sins which a man understandeth not 13. That there is a kind of Contrition that proceedeth only from the fear of punishment when a man leaveth to sin not for any love to God but only for fear of Hell 14. That it is necessary to Justification that sins all and every one as far as may be be confessed to the Priest as to a Judg. 15. That none can rightly seek for absolution at the Priests hands unless they confess particularly at least all their
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
Ignorance excuseth sins committed without knowing them and even those which are committed afterwards and that there are properly no sins of ignorance according to the Jesuits 16. The Papists teach that the whole Law of God may in this life be fulfilled by the Regenerate and and that some do keep it perfectly 17. That we may fulfil the Commandements of God and of the Church not only without intention but with an intent contrary and altogether criminal 18. The Jesuits enhaunse and debase as they please the Goods of this world which are the usual object or matter of sin and so nourish vice and dispense with the Law of God 19. They have found out a kind of necessity which dispenseth with the Law of God that necessity makes that lawful which is not lawful by the Law 20. That though God as a Sovereign and absolute Lord might make him suffer an eternal pain who did disobey him in a slight matter yet he could not do it as a Judg because in this quality he is obliged to proportion the punishment to the fault which is not greater than the matter of the disobedience 21. Bellar. de Justif l. 4. c. 10. Greg. Valen Tom. 1. They teach that it is not only possible for men to keep the Law of God in this life but to do more than is prescribed or commanded and that these works do make men perfect and that men of their abundance may allot unto others such works of supererogation 22. That good works are not only necessary to Salvation necessitate praesentiae because they must necessarily be present and we cannot be without thems but necessitate efficientiae they are necessary as efficient causes together with Faith of our Salvation 23. Vid. Cepaâ—in vit Gonzagaeâ— l. 3. c. 2. That a just man in his good works doth not sin but that their works are truly just without any spot or blemish of sin 24. Andrad Orth. Expl. l. 6. They hold that eternal life is bestowed for the merit of Works that Christ did merit for His not only Pardon of all faults and Grace to do all good Works but also that their Works should be meritorious of life everlasting Bayus merit operum l 3. c. 9. They make two kinds of merit meritum de congruo merit of congruity such are the preparative Works before Justification as were the Prayers and Alms-deeds of Cornelius Act. 10. which though they be not simply meritorious ex debito Justitiae by the due debt of Justice yet say they of Congruity they deserve at Gods hands because he doth gratiously accept them The other kind they call meritum de condigno merit of Condignity when the reward is justly due by debt 25. That there is a first and second Justification 26. That the Virgin Mary was without sin that she was conceived and born without original sin and lived and died without actual sin 27. Bernardini de Busti Mariale Par. 3 Serm. 3 That the Virgin Mary during the time of Christs Passion and from his Ascension into Heaven was the sole Queen Mistress and Instructer of his Church on Earth That he assumed her into Heaven Soul and Body Baronius Spondanus Fabrit Destruct Vitior fourteen years after his own Ascension as Baronius Spondanus and others testifie though they contradict each other therein both in the manner time circumstances and reality of her assumption of which there is little or no mention in any old Ecclesiastical Historians or Fathers of the Church 28. Bernard Serm. de Assumpt beatae Mariae Mich. Lochi main Serm. 6. Suraez Tom. 2. Disp 54. Sect. 6. They assert that Christ hath assumed her Soul and Body into Heaven and placed her therein far above all Orders of Saints or Angels even at his own right hand in the very Throne of the Trinity and they vow obedience to her 29. They assert that Mary vowed Virginity before the Angel Gabriel came to her with his Message They also say that the Church was in her alone when Christ died 30. That there is a place Rhem Annot. in Matt. 12. Sect. 6. commonly called Purgatory into which some of the Redeemed go after this Life as in a Prison-house where the Souls which were not fully purged in this life are there purged and cleansed by fire before they can be received into Heaven Vid John Verons Hunting of Purgatory 31. They have devised and imagined in their wandring conceit four infernal and subterrestrial places Hell Purgatory Limbus Infantium where Children remain dying without Baptism and Limbus Patrum where they say the Fathers were before Christs coming These places they distinguish three ways 1. By the situation Hell is lowest Purgatory is next Limbus Infantium in the third place Limbus Patrum uppermost 2. They differ say they in measure of punishment some of them have poenam damni poenam sensus a double punishment both of loss in that they are excluded Heaven and of pain also as Hell and Purgatory The other two Limbi are but dungeons of darkness only where they suffer no other smart or pain but are only absent from God 3. They differ in time and continuance say they Hell and the Dungeon of Children shall remain for ever but Purgatory and the Dungeon of the Fathers are temporal The one that is Limbus Patrum is many years ago dissolved and Purgatory also shall cease say they at the coming of Christ This then is their opinion that the Patriarchs and Prophets before Christs coming were not in Heaven but were kept in an infernal place of darkness yet without pain and were delivered by Christs descending into Hell 32. Bellarm. l 4. de Pontif. c. 13. That the Pope is Christs Deputy Vice-gerent and Vicar-General upon earth to whom and to whose Successors we should all give place and yield obedience 33. That the Pope cannot err Here see their shifting distinctions The Pope may err in Manners say they not in Faith alone by himself not in a Council in his Chamber not in his Consistory by way of Conference not of Conclusion in a private Letter not in a Decretal Epistle in his Palace not in the Pulpit which last is truest for he never cometh there But he that erreth in Judgment must of necessity err in his Determinations Many of the Popes have erred greatly Pope Marcellinus was an Idolater and offered Sacrifice to Jupiter and was forced by the Council of Sessa to recant it where there were three hundred Bishops assembled Liberius fell into Arrianism as Athanasius testifieth The like did Pope Foelix as Saint Hierom writeth Vide Willet Controv. 4. Pope Honorius was a Monothelite holding Christ had but one Will and so but one Nature for the which he was condemned in three General Councils Innocent the first made both Baptism and the Eucharist necessary for the Salvation of Infants the latter of these was condemned by the Council of Trent Pope Stephen the sixth abolished all the
Acts of Foronosus his Predecessor John the ninth disannulled all the Acts of Stephen and Sergius the third all the Acts that Formosus had done and so that which John had done and approved the Acts of Stephen some of these must err In the 1408. in the Council of Pisa consisting of 1000 Divines and Lawyers two Popes were deposed at once viz. Gregory the eleventh and Benedict the thirteenth the Tenour of whose Deprivation calleth them Schismaticks Hereticks departed from the Faith scandalizing the whole Church unworthy the Papacy cut off from the Church And whereas Benedict continued Pope still for all this a second Council holden at Constance deposed him again commanding all men to esteem him as an Heretick and Schismatick John Gerson testifieth of Pope John the two and twentieth that he held that the Souls of just men separated from their Bodies do not see God nor rejoyce with him till the day of Judgment This was a publick Errour of his for he taught it publickly and commanded it to be held by all men But for this Errour of his he was condemned before the French King by the Divines of the University of Paris and made to recant it with Sound of Trumpet And Alphonsus a Castro saith that he saw a Decretal Epistle of Pope Celestine wherein he publickly erred in matter of Marriage Pope Pius the fourth decreed that it should be lawful for him to allow degrees of Marriage forbidden in Leviticus and to forbid what God allowed Eastern Bishops and antient Fathers have sharply reproved the Bishop of Rome as namely Polycrates the Bishop of Ephesus and as Irenaeus the Bishop of Lions did Victor for his rash proceeding against the Eastern Churches Antient Councils have withstood the Pope as that of Chalcedon wherein were six hundred and thirty Bishops withstanding Leo in the Question of Supremacy The sixth Council of Carthage of two hundred seventeen Bishops resisted three Popes one after another in that they would do contrary to the Council of Nice These judged that Popes may err Such have been made Popes that any wise man may think might err Some have been unlettered Ideots no Grammarians that could hardly write their Names in Latin some Lay-men as Constantius the second and Bennet the eighth and very Boys for age Bennet the ninth a Child of ten years old John the twelfth a Bastard a mad Lad about eighteen years old and one Woman as Pope Joan of whom Mantuan that elegant Poet writeth thus Hic pendebat adhuc sexum mentita virilem Faemina cui triplici Phrygiam diademate Mitram Extollebat apex c. lib. 3. Here did as yet in shew a Man a Woman sit Whose Head a costly Crown did fit Some Popes have been Blasphemers Dishonorers of Parents Sorcerers Adulterers Covetous breakers of Promises Pope Alexander the sixth upon Festival days gave himself to hear Plautus his Comedies and to be present at other Pâ—ays Pope Paul the third poisoned his Mother and his Nephew that the whole Inheritance of the Farnesians might come unto him 34. That Saint Peter was Prince of the Apostles and had a Primacy of power and authority above all the Apostles They assert that Saint Peter was Head of the Church that Saint Peter was the only Vicar of Christ here on earth Their Errours concerning the Sacraments in general 1. Rhem. Act. 22. Sect. 1. THat much is to be attributed to the bare outward Work that the Sacraments do confer Grace ex opere operato 2. That the Sacraments are not Seals of the Promises or Covenant of God nor instituted to confirm the Promise 3. That Circumcision was a Seal of the Righteousness of Faith only to Abraham 4. Vide Bp. Downham Catal. That Grace is contained in the Sacraments as in a vessel nay that the Sacraments are Physical instrumental causes of Grace and that they do work holiness by the power put into them by God as the heat of the fire is the cause of the burning of the Wood. 5. Bellarm. cap. 27. That there is necessarily required the intention of the Administrator to the truth of the Sacrament at least of doing what the Church doth 6. Vide Rhem. Aâ—mot in 2 Cor. 1 That in the Sacraments of Baptism Confirmation and Order there is imprinted in the Soul by God a character or certain spiritual and indelible sign or mark so that they cannot be reiterated In the other Sacraments viz. according to the Popish account there is only an ornament or dress imprinted instead of a mark or character 7. That the Observation of the Ceremonies which they use in the Administration of Sacraments though invented by themselves through will-worship is meritorious and part of Divine Worship 8. They add five Sacraments to the other two instituted by Christ Concil Trid. Sâ—ss 7. Can. 1. viz. Confirmation Penance Orders Extreme Unction And say they if any of these are not truly and properly Sacraments Rhem. Annot. Apoc 1. Sect. 3. or that they are not of Christs Institution let him be anathema or accursed Their Arguments are 1. The number of seven is mystical prophetical perfect The Prophet commanded Naaman to wash himself seven times The Altar must be cleansed seven days Exod. 29.37 So in the Apocalypse seven Churches seven Angels seven Stars seven Candlesticks seven Thunders c. And why not also seven Sacraments saith Bellarmine 2. Man hath seven Wounds to be healed ergo there ought to be seven Sacraments as Remedies against the same Baptism say they is a remedy against Original sin Penance against Actual sin Bellarm. l. 2. c. 26. Extreme Unction against the Reliques of sin Confirmation against infirmity of Faith the Eucharist against Malice Orders against Ignorance Their Errours concerning Baptism 1. Bellarm. lib. 1. de Baptism THey define Baptism to be a Sacrament of Regeneration by Water in the Word that is not which signifieth and sealeth unto us our Regeneration and assureth us of Remission of sins but actually justifieth and regenerateth us 2. Bellar. de Baptismâ— lib. 1. c. 3. They affirm that this form of Baptism to baptize in the name of the Father Son and Holy Ghost is not fully concluded out of Scripture but delivered by Tradition for say they the Command of Christ to baptize in the name of the Trinity may be understood thus to baptize them into the Faith of the Trinity or by the authority of the Trinity 3. They affirm that Baptism is simply necessary to Salvation by Gods appointment Concil Trid. Sâ—ss 7. can 7. so that all which die unbaptized unless the want of Baptism be recompensed either by Martyrdom or Penance must needs perish and be deprived of eternal Life 4. They grant power to baptize Bellarm. c. 7. not only to any rank of men but even to Women in case of necessity they grant this also to Lay men and Pagans in like case 5. They affirm that the Baptism of Infants is grounded upon Tradition and
multitude of people that have received the Romish Faith and their Church say they hath replenished the greatest part of the world They would prove this by the Propagation of the Church in the Apostles time in Tertullian Irenaeus Hierom Augustine yea and afterward in Gregories days yea and now also besides many great Countries in Europe they have their Church in India America and the unknown parts of the world saith Bellarmine But the truth is not always to be measured by the judgment or opinion of the multitude The greatest part is not the best Christ calleth his Flock a little Flock Besides the Papists have nothing to do with the Church that was propagated in the Apostles time nor for the space of five or six hundred years after Christ and the most of their Errours are more lately sprung up than so The Popes Jurisdiction in Europe is much diminished And for the Indians and Americans it is well known what cruelty the Spaniards used to win that simple people to Christ as Benzo the Italian hath related it and there are few or none of their Popish Catholicks in those Countries but of their own brood that have been sent thither Universality unless it be joyned with verity is no sufficient note of the Church saith Mr. Fox Of Succession THey boast much of the long and perpetual Succession of their Popes from the Apostles for the space of these 1500 years and more condemning all Churches which cannot shew the like order of Succession But the Bishops of the Churches of Antioch and Rome and Alexandria boast themselves to be Successors of Saint Peter and yet are dissenting and separate in Communion The Bishops of Constantinople fetch their Succession from the Apostle Saint Andrew as Nicephorus goeth about to prove in the eighth Book of his Chronology Chapter 6. yet these Bishops by the Judgment of the Roman Church are Schismaticks and Hereticks Whence it appears that the Succession of Chairs cannot be a fit mark for the true Church since it is found in Heretical Churches In the Papal See some Schisms have been and divers times many Popes together excommunicating one another and reciprocally calling one another Antichrist and of those Antichrists the worst commonly overcame So according to the very Canons of the Roman Church factions and corruptions in the creation of Popes have frequently made their election void and therefore have broken the thread of that Succession Of Unity THe Papists boast much of Unity Flac. Ilyric but it is without ground of truth and yet they have many Dissentions Illyricus hath written a Book to the purpose concerning the several Sects and Divisions amongst them The Scotists and Thomists differ about meritum condigni congrui about Original sin in the Virgin Mary about a solemn Vow and a single life Great Differences there are between their Canonists and School-men Albertus Pius dissented from Cajetan Thomas from Lombard Scotus from Aquinas Occam from Scotu Alliancenses from Occam The first Nicene Council allowed Priests Marriage and the Communion in both kinds The Councils of Basil and Constance forbad the Laity the use of the Cup the same Councils decreed likewise that the Pope should be subject to General Councils Many Antipopes have there been at one and the same time Much also might be said of the great Diversity of their Monks and Friers in their Food Habits Shaving and the like Various are their Opinions likewise touching the Controversie of the Sacrament The Papists are very Schismatical engrossing the Title of Catholicks whereby they would imply both truth of Doctrine and universality of Consent to be found only with them but as one well observeth upon no better grounds than the Turks arrogate the Title of Mussulmannâ— that is Crocks Hypâ—â—â— Orthodox and Iâ—annâ— that is at Unity It is not their number that excuseth them from Schism no more than the revolt of the ten Tribes from the house of David could make the two Tribes that clave to it guilty of that rent and themselves to be innocent Unity must be in the truth else the saying of Nazianzen will take place Better is Discord bringing Light Greg. Nazianz Orat 1. de â—â—ace Than Vnity without all right Though Popery appear to have in it Unity yet the same is Vanity and Antichristianity and not in Christs Faith and Verity Of the Power of working Miracles BEllarmine doth greatly upbraid our Church for the defect of Miracles saying Hereticos non potuisse extorquere Miracula neque à Deo neque à Diabolo that Hereticks meaning the Protestants do neither extort Miracles from God nor from the Devil But do they take a pride that the Devil is forward in advancing their Cause and so backward to do us any kindness we will rest content with such Miracles as our Saviour and the Apostles wrought at the propagating of the Gospel but when we dissent from Christs Doctrine we will cast about for new Miracles I. A Miracle is a marvelous The pretended Miracles of Saint Francis reported by Vincentius Antâ—rine Bâ—naventure and Suâ—ius are more than marvelous sensible real Work above the vertue of natural causes wrought for good ends especially for the promoting of Gods Glory and Mans Salvation It is a work of wonder Act. 2.22 Luk. 8.25 Act. 7.30 31. So it is said of Simon Magus he continued with Philip and wondered beholding the Miracles and Signs which were done Îξίστατο he was transported beyond himself with admiration It is true many things may cause wonder which are not miraculous as 1. Other great Works 2. False and seeming Miracles wrought by the power and subtilty of Satan But here I speak of such Works as afford just cause of wonder such Works as deserve admiration from the wisest of men false Miracles are wonders in shew only II. True Miracles are sensible Works apparent to some or other of the Senses and therefore that pretended Popish Miracle of Transubstantiation is but an absurd fancy a thing denied by the Senses the Smell the Taste the Eye all with one consent say it is Bread and Wine and not Flesh and Blood When our Saviour turned Water into Wine there was a sensible change it had the colour and taste of Wine and that so evident that the Governour of the Feast preferred it above any they had drunk before When Melancton was a young Scholar at the University he heard one Lempus a Popish Doctor who would take upon him to draw a Picture of Transubstantiation and so to present a shadow of it to the Eye though it were invisible yea and impossible in it self but Melancton though he was then but a youth instead of wondering at the supposed Miracle admired the dotage and sottishness of the Doctor III. A Miracle is a true and real Work false Miracles are deceitful appearances many Popish Miracles are meer cheats of some lewd persons couzening tricks of deceitful men or wonders of lying spirits IV. True Miracles are above
Sacrament of Orders they say is to imprint a certain indelible character and mark in him that is ordained which can neither by Sin Apostasie or Heresie be blotted out and therefore a Priest once ordained can never lose his Orders or become a Lay-man again Their Errours concerning Confirmation 1. THat Confirmation is properly and truly a Sacrament it was so decreed in the Council of Trent 2. The Matter of this Sacrament they say is Oyl mixed and tempered with Balm first hallowed and consecrated by the Minister thereof and striked in manner of a Cross upon the forehead of him that is to be confirmed 3. As to the Minister of Confirmation the Papists are here divided Some think that the Bishop is so necessarily the Minister of Confirmation that it can in no wise be committed to Presbyters other of them are of opinion that it may be extraordinarily ministred by Presbyters But Bellarmine saith the Bishop is the ordinary Minister thereof 4. That by this holy Chrism smeered on the forehead the Holy Ghost is given for strength and corroboration against all our spiritual Enemies and to stand constantly in the Confession of our Faith even to death with great encrease of Grace And in this respect say they it giveth more abundant Grace in strengthening us against the Devil than Baptism doth 5. That he will never be a Christian that is not by Episcopal Confirmation chrismated 6. There are God fathers and Godmothers between whom and the Child that is confirmed by that Sacrament there is a spiritual Parentage begotten which hindereth Marriage and which also causeth the dissolution of Marriage notwithstanding the prohibition made by Jesus Christ forbidding the dissolution of Marriage unless it be for Adultery 7. That it ought to be celebrated Fasting 8. That it imprints an indelible character in the Soul 9. This Sacrament is administred in this manner Du Moul. Buckler of Faith p. 337. A Child is presented to the Bishop by a Godfather if it be a Son or by a Godmother if it be a Daughter The Bishop sits down washeth his hands layeth them upon his Breast saith certain Praiers by which he asketh or requireth the seven-fold Spirit Then he asketh the Godfather the Childs Name and dipping his right thumb in the sacred Oil which is called Chrism which they bring in a bottle whereon the Bishop breatheth to sanctifie it speaketh to the Oil saying Ave Chrisma I salute thee Chrism That done the Bishop anointeth the Childs forehead therewith in manner of a Cross saying Bellarm cap. 10. Signo te signo Crucis confirmo te Chrismate salutis in nomine Patris Fili. Spiritus sancti I mark thee with the sign of the Cross and confirm thee by the Chrism of Salvation in the name of the Father of the Son and of the Holy Ghost After that he gives the Child a blow on the Ear to strengthen him in the Faith then he kisseth it and having rubbed his thumbs with crumbs of Bread after many signs of the Cross by him made he commandeth the Godfathers and Godmothers to teach the Child the Creed the Pater noster and Ave Maria. While this is doing the Child if it can stand upright setteth his right foot upon the right foot of his Godfather or Godmother The action ended they bind the Childs forehead with a cloth and upon the Band put certain Golden Spangles in manner of a Cross and so the whole action is ended The Church of England retaineth that which is commendable in this custom where Confirmation is no other thing but a Profession which the Child having attained to the age of discretion maketh to keep the Promise which his Godfathers and Godmothers made in his name when he was baptized and answereth touching his Faith and Instruction which done he receiveth the Imposition of Hands and the Blessing of the Bishop which is not called by them a Sacrament The French Churches instead of that cause Children to be presented at Catechizing and to answer publickly touching their Faith before they admit them to the Lords Supper which is done with Praier that it will please God to extend his Blessing on them CHAP. III. THis is especially to be observed that their Errours are not only about many particular Points but about the fundamental Rule of Faith the holy Scriptures which makes the Disease the more dangerous and the cure more difficult Of their Corruptions in Worship NOw for their Corruptions in worship many are implied in their corrupt Doctrines for they that corrupt the purity of holy Ordinances do frame their Doctrines accordingly seeking to colour such abuses and refusing to reform their Corruptions by the Scripture They seek to wrest the Scripture and corrupt the Sense of it that they may seem to favour at least not to condemn their Inventions Of their Latin Service ALl that is spoken in the Church should be to edification 1 Cor. 14.6 but it is impossible to edifie by that which we cannot understand If we understand not our selves when we speak then we edifie not our selves if our hearers understand us not then we edifie not our hearers if neither of us understand then neither of us is edified I know what they plead for their Latin Service and their Latin Praiers that though it be a Tongue not commonly understood yet it is none of the strange Tongues that the Apostle speaks against for it is one of the learned Languages and besides it was dedicated to the use of the Church upon our Saviours Cross I answer that the Greek and Hebrew are learned Languages too and that they were dedicated upon our Saviours Cross as well as the Latin nay all Languages were as well and better dedicated to the use of the Church by the coming of the Holy Ghost than those by Pilat's writing upon our Saviours Cross It follows not because it was one of the learned Languages it is none of the strange Tongues for any Tongue not understood is to him that heareth it barbarous and strange not ob naturam vocis sed ob imperitiam as Chrysostome noteth on that place Against the use of all such the Apostle speaketh and sheweth that they be as Trumpets uncertainly sounding therefore they serve not for edifying in utiles sunt in quantum ignotae sunt they be unprofitable so far as they be unknown for we cannot say Amen to a Praier when we understand not the matter of a Praier I had rather speak five words saith Saint Paul to the understanding than five thousand in a strange Language Illud plus ostentationis habit iscud plus utilitatis there may be more ostentation on in that but there is more edification in this As it is the work of an Architect to build up an house so of Christians by spiritual endeavours to build up one another but that which is not for the understanding of Christians cannot be for the building up of Christians therefore of no use in the Church
of God The Pope and his Clergy propound themselves two ends for the celebration of the Mass and the ordinary Service in the Latin tongue The first is to keep the people in ignorance and use them to believe without knowing to follow their leaders blind-fold and to obey without enquiring They were afraid that even the Latin should be too intelligible and therefore they would have the principal parts of the Mass to be said with such a low murmur that the voice of the Priest cannot be heard The second end was to plant the marks and Standard of the Popes Empire among the Nations which he had conquered The simple people believe that their Religion must be Roman as well as the Tongue which is used in Religion and that both Christian Faith and the Language come from the same place But the chief cause why the Pope will not have the Mass to be understood by all is that the Mass contains many things which would either instruct or offend the people Of praying for the Dead THeir Opinion is that the Praiers of the Living are neither available for the Saints in Heaven for they need them not nor for the damned in Hell for they cannot be helped but only for the Souls tormented in Purgatory who do find great ease say they by the Praiers of the Living Of the Canonizing of Saints THe Canonizing of Saints is nothing else but the publick Determination and Sentence of the Church whereby some that are dead are judged to be Saints and worthy of Honour and Worship as to be praied unto Temples and Altars to be set up in their names Holy-days to be appointed for them and their Reliques to be adored And thus say they it is lawful profitable and expedient for the Church to canonize Saints This was the Popes own invention eight hundred years after Christ at the least set abroach and continued in Policy for the confirmation of certain idolatrous Superstitions which he laboured thereby to advance and now are made the seven Points wherein the Canonization consisteth fetting the new Saints in the Calendar with red Letters Who gave the Pope that priviledg to be infallible in that Judgment for our Adversaries themselves acknowledg they may be mistaken how many Factions and Sollicitations are used in the Court of Rome by Princes and States that a man of their Countrey or City be canonized And at what vast expences have they been to purchase it The City of Barcelona and the whole Country of Catelona spent many thousand pounds in the canonizing Raimond de Pennafort a Dominican Frier The Jesuits spent ten millions for the Canonization of their two twins Ignatius Loiola and Francis Xavier whom they call the East-India Apostle The Book of sacred Cerimonies doth acknowledg that the Pope sometimes was constrained in some sort to canonize a man against his opinion and therefore made a Protestation By that Protestation he thought to discharge his Conscience The words whereby the Pope canonizeth a Saint are these The manner of canonizing a Saint In the authority of God Almighty Father Son and Holy Ghost and of the blessed Apostles Peter and Paul and in our own we decree and define that N. of good memory is a Saint and must be put into the List of Saints c. But before the pronouncing of that Sentence the Cause is pleaded in the Consistory and an Advocate presents himself who represents the Reasons why such a one ought to be sainted The Apostles were not so sainted nor their Disciples nor those Fathers who were called Saints as Ireneus Cyprian Basil Hierome Augustine as a learned Divine noteth It happens saith he to some poor Saints for whom the dignity of Saints is begged in the Court of Rome to be cast in their suit and they cannot be Saints in Heaven because men on earth were not favourable to them Sometimes the degree of Beati is obtained for them which is a middle degree and an expectation of Saint-ship By this means Popes will give their Servants to be worshipped by the Nations of Christendom whch new Saints are far more honoured than the Patriarchs and Prophets for in the Roman Church it fareth with Saints as with Clothes the newest are the best and most esteemed Of Invocation of the Saints THe Papists maintain the Doctrine of Angel-worship of Invocation of Saints and of the Virgin Mary and canonized Saints calling especially upon the Virgin Mary They usually carve pourtray paint the Statue of the Virgin and represent her by them to the Eyes and Thoughts when they pray unto her in all their Offices Primers Psalters Rosaries Missals Breviaries Books of Devotion Churches Chappels Monasteries Altars of our Lady especially on all their publick Festivals dedicated to her Honour in greatest state crowned with a Crown of Glory as the Empress Queen Lady of Heaven Earth and all Creatures in them In their publick Liturgy they have a Letany whereby they pray 1. To her 2. To the Arch-Angels and Angels 3. To Patriarchs and Prophets 4. To the Apostles and Evangelists 5. To the Martyrs 6. To Fathers and Doctors 7. To Popes and Confessors 8. To Monks and Eremites 9. To all the Saints Virgins and Widows that they would joyn together to make Intercession for them And to these Saints they have their set Holy-days to them they burn Tapers perform Masses and Trentals each have their sundry Collects Hymns Praiers and Oblations each have their sundry Offices designed them Some are over particular Towns and Cities some over Trades and particular Professions same are over Diseases some have the special gift of bestowing Arts and Sciences Now what is this but to forsake the Fountain of living Waters and to hew out broken Cisterns that can hold no Water as the Lord complaineth in a like case The rise of all this was from a preposterous admiration of Saints departed or I may say of some of them they were rather Devils incarnate and from the perverse opinion of those who make no difference between civil Praier to Men living and religious Praier to Saints departed which Errour hath been maintained and heightened by the great ambition and avarice of the Popish Clergy so that now the French Proverb is not without ground 〈◊〉 or ne â—ognâ—ist Dieu plus â—ntre les Saints God cannot be known among so many Saints Thus have they jumbled together God and his Saints in a promiscuous manner of worship Saint Peter tells them to whom he writes that he will endeavour that they may be able after his decease to have these things always in remembrance â—hem in 2 Pet. 1 2 Pet. 1.15 Whence the Rhemists those Popish Corrupters rather than Interpreters of the holy Scripture take upon them to tell us if we will be so sottish as to believe them And they say it was this that the meant to pray for them and as in his life-time he meant to further their Salvation by instructing them so after his death