of Popish fayth vntill the Councell of Constance about 1414. yeeres after Christ. 13. That Priuate Masse began 1000. yeeres after Christ. 14. That it was euer holden vnlawfull for the brother to marry his naturall sister for the space of 1418. yeeres at what time Pope Martin set it abroach by the instigation of the deuill 15. That worshipping of Images was thought vnlawfull for the space of 1484. yeeres 16. That the Church seruice was euer in the vulgar tongue for the space of 443. yeeres at the least 17. That Popish Agnus Deis were not heard of for the space of one thousand two hundred yeeres after Christ. 18. That the Popes Bulls were vnknowne for the space of 772. yeeres after Christ. 19. That Popish hallowed Candles on Candelmasday were inuented 843. yeeres after Christ. That Bishops were not sworne to defend the Pope and his Canons for the space of one thousand two hundred twenty nine yeeres after Christ. 21. That Lent-fast in Popish manner was neuer heard of for the space of 427. yeeres All which and many other important poynts of Popish fayth are so liuely discouered to the first hatching thereof in this short and plaine Discourse as euery child may with all facility boldly pronounce and constantly affirme that the late Romish Fayth and Doctrine is not the Old but the New Religion Which if the silly Papists would once duly consider they would no longer obey the Pope or like of his Religion The Worke such as it is I haue dedicated to your Worships as a signe of a thankfull hart for your manifold kindnesses towards mee at all times And so I humbly commend your Worships to the protection of the Almighty From my studie the first of Iulie 1607. Yours in Christ Iesus Tho Bell. CHAP. 1. Of this name and word Pope IT is a wonder to consider how the late Bishops of Rome haue aspyred to their super-lordly Primacie and chiefest so supposed Soueraigntie in the Christian world Popery with our Iesuits Iesuited-Papists must needes be the Old Religion and that selfe same Doctrine which S. Peter and S. Paule deliuered to the Church of Rome This is their invincible Bulwarke which as they boast all the Canons of the faithfull and good Christians can neuer batter downe And this they neuer cease to inculcate into the eares and to instill it into the harts of the sillie vulgar people telling them forsooth that Popery is the Old Religion and the fayth of their forefathers in all ages I therefore to take this stumbling blocke out of the way doe purpose in God the fountaine of all goodnes and the chiefe workman of euery good act to set before the Readers eyes in a very summary succinct narration that Popery is a new Religion by little and little crept into the Church and patched together as clout vpon clout in a Beggers cloake Now for this name Pope which the silly people admire God-wote as a most sacred thing and for all that know no more what it meaneth theÌ„ how farre it is to Heauen it is a Greeke word Pappas which signifieth Father It was giuen of old indifferently as well to other Bishops as to the Bishops of Rome I prooue it first because the Clergie of Rome writing to the Clergy of Carthage call S. Cyprian the blessed Pope or holy Father Secondly because the Priestes Moses and Maximus and the Deacons Nicostratus and Ruffinus and sundry other CoÌ„fessors did all with one assent call the same Cyprian Beatissimum Papam the most blessed Pope Thirdly because S. Hierom called S. Austen Beatissimum Papam most holy Father or Pope and this he did many times and in many Epistles But after that the Emperour Iustinianus had in his Legall constitutions named the Bishop of Rome Pope the arrogant Bishops of Rome began to challenge the Name as if it were proper vnto them alone And so in processe of time the Bishops of Rome were onely solely called Popes and of late yeeres Our holy Father His Holinesse is his vsuall Name But this Empâ—rour liued after Christ his birth about 528. yeeres Ergo this poynt of Popery is a rotten ragge of the New Religion CHAP. 2. Of the Popes superoyall power BOnifacius Bishop of Rome and the third of that Name aboue sixe hundred yeeres after Christ obtayned of Phocas then Emperour of Rome that Rome should be the head of all Churches Before which time no authenticall Writer can be named who euer ascribed the Headship and Vniuersall gouernment of all Churches to the Church of Rome For first Saint Policarpus would not yeelde to Anicetus Bishop of Rome in the controuersie about Easter which for all that he would must haue done if the Bishop of Rome had had any true prerogatiue ouer him Secondly S. Iraeneus other holy and learned Bishops of Fraâ—nce ioyning with him reprooued Victor then Bishop of Rome very sharply and roundly as one that had not due respect to the peace and vnitie of the Church Which doubtlesse those holy learned Bishops would not haue done if the Bishop of Rome had had in those dayes the supreame Soueraigntie ouer them Thirdly S. Polycrates and many Bishops of Asia did stoutly withstand the same Victor theÌ„ the Bishop of Rome in his presumpteous proceedings touching Easter Fourthly S. Cyprian roundly opposed himselfe against Stephanus then Bishop of Rome contemning his Decree and deriding his reasons Fiftly the Apostles at Ierusalem sent Peter and Iohn to coÌ„firme the faythfull in Samaria And consequently if the Pope be not aboue Peter but his supposed Successor he may be sent of the Bishops his Brethren as Saint Peter was But who is that Bishop and where dwelleth he that at this day dareth doe to the novve Pope such supposed villany Sixtly the Fathers of the famous Affrican Counsell in which Saint Austen that holy Father and most stout Champion of Christes Church was present to the great honour and credite thereof would in no wise yeeld to Celestine then Bishop of Rome in the controuersie of Appeales concerning Appiarius And when Pope Celestine alledged for himselfe and his supposed Soueraigntie that the auncient and famous Councell of Nice gaue libertie to appeale to Rome the Fathers of the Councell answered roundly that the true copies of the Decree were otherwise Where I wish the Reader to obserue with me these two poynts seriously First that the Pope could not and therefore did not alledge any better reason for his vsurped and falsely pretended Primacie then the authoritie and Decree of that famous Councell of Nice Secondly that the Pope Celestine falsified the canon and Decree of the Councell so to gaine credit and authority to himselfe if it might be Seauenthly the famous Councell of Chalcedon gaue the Bishop of Constantinople equall authoritie with the Bishop of Rome in all Ecclesiastical affaires Eightly the councell of Nice prescribed limits as well to the Bishop of Rome as to other Patriarkes First
therefore seeing the holy councell of Chalcedon acknowledged the authoritie of the Bishop of Constantinople to be equall with the Bishoppe of Rome Secondly seeing Celestine the Bishop of Rome could alledge neither Scripture councell Father or reason for his pretended Primacie but one onely false allegation out of the councell of Nice Thirdly seeing the Fathers of the Affrican councell contradicted and reproued the Pope for his forgery of the Nicene councell concerning Appiarius Fourthly seeing S. Polycarpus S. Policrates S. Iraeneus and S. Cyprian with many Bishops of Europe Asia and Affrica contemned the Bishoppe of Rome his Decrees his supposed Supremacie I cannot but conclude with this inevitable illation Ergo the late pretended Soueraigntie of the Pope is but a rotten ragge of the new Religion as which was neuer heard of in Christ his church for the space of sixe hundred yeres and odde Al◠this is proued at large in my Suruey of Popery CHAP. 3. Of the mariage of Priestes and Ministers of the Church MArriage was lawfull for all Priestes in the old Testament For the Prophet Ieremie was the sonne of Helkiah who was one of the Priests at Anathoth Hophni and Phinehas were the sonnes of Eli the Priest Sephora was the daughter of Iethro who was the Priest of Midian Saint Iohn the Baptist that holy precurser of our Lord Iesus was a priests sonne euen the sonne of Zacharias Yea the marriage of Priestes was then so deere in Gods sight that the High-priest was forbidden to marry not simply and absolutely but to marry a Widdow a diuorced or polluted woman and hee was charged to take a Maid of his owne people In the New Testament no prohibition can be found as which is consonant to the Old pronouncing Marriage honorable in all and a bedde vndefiled Marriage as the Apostle teacheth vs was ordayned for a remedy against fornication to be vsed of all such as find themselues grieued with that disease consequently seeing that disease is as well incident to persons Ecclesiasticall as to persons secular and oftentimes more the Medicine is as necessary and as lawfull for the one sort as it is for the other For this respect did holy Paphnutius stand vp in the Councell of Nice at such time as the Fathers then and there assembled thought to haue seuered married Priests and Bishops from their wiues and told them according to Gods word that to forbid mariage to priests was too seuere a Law Hee yeelded this reason because marriage is so honourable in all sorts of men Thus writeth Cassiodorus thus writeth Socrates thus writeth Sozomenus For this respect was it that the Bishops Priestes and Deacons of the east-East-Church would neuer admit or receiue the Canons of the West and Romish Church For this respect was it that Priestes were euer maried in the East Churches vntill these our dayes and in the West Church generally for the space of three hundred eightie and fiue yeeres at which time Pope Siritius excited by satan prohibited Priestes marriage as an vnlawfull thing Yea Priestes continued still married in Germanie for the space of 1074. yeeres vntill the dayes of the vngracious Pope Hildebrand who termed himselfe Gregorie the seauenth so soone as hee had crept into the Popedome by naughty meanes For this respect was it that the famous Popish Cardinall Panormitanus committed to print to the view of the vvhole World that Priestes marriage was neither of the substance of their Order nor forbidden by Gods Lawe and that therefore it were for the saluation of soules that all such as would might marry Hee addeth the reason Because experience saith hee teacheth vs that the Priests debarred frō marriage liue not spiritually but are polluted in vnlawfull copulation though they might liue chastly with their owne wiues For this respect was it that the great Papist Polydorus could not containe himselfe but pittifully exclaime against the wicked prohibition of Priests mariage affirming stoutly and resolutely that the compelled chastitie of vnmarried Priestes was so far from excelling chastitie in wedlocke as no crime whatsoeuer hath brought greater shame to Priesthood more harme to Religion or more griefe to all good men then the vnchast life of Priests For this respect was it that Pope Pius the second of that name who before his Popedome was named Aeneus Syluius a very learned man famous Writer after he had reproued many vices in the Romish Church concluded very grauely that though there had beene great reason to debarre Priestes from marriage yet was there greater reason to restore marriage againe vnto them For this respect was it that many holy and learned Bishops were married men in the auncient time and florishing state of the Church viz. S. Gregory Saint Clement S. Spiridian S. Chereman S. Philogonius S. Eupsichus and others First therefore seeing Priestes marriage is approued both by the Old and New Testament Secondly seeing all Priests were alwayes married or at the least might haue married in the East Church Thirdly seeing Priestes marriage was holden for lawfull in the famous Councell of Nice and that the holy Bishoppe Paphnutius a man full of miracles in his life time did pronounce openly in the same Councell that the coniugall acts of married Priestes was true chastitie whose sentence was approued of the whole Councell and therevppon the matter was left as indifferent for euery Priest eyther to marry or not to marry at his owne choyce Fourthly seeing priestes marriage was euer holden lawfull and Christian for the space of three hundred eighty fiue yeeres euen vntill the time of the vntimely birth of Siritius then the Bishop or Pope of Rome and in the great country of Germany for the space of 1074. yeeres euen vntill the dayes of wicked Pope Hildebrand whom at that day the whole Clergie of Germany accused of flat heresie for that his most damnable Decree or Constitution against the honest and lawfull marriage of Priestes Fifily seeing the famous popish Abbot and Bishop and Cardinall Panormitanus for he was all the three and seeing withall that the great learned Papist Polydore Virgill did bitterly and pittifully exclaime against the vngodly and vnchristian prohibition of Priestes marriage crying out that it was the destruction of many soules and seeing also that Pope Pius the second cōfessed freely that it was time to restore marriage to their Popish priests again and to suffer thē to liue as they had done in old time all which and much more for the lawfull and honest defence of the marriage of all Bishops Priests Ministers of the Church the indifferent Reader shall finde pithily and copiously prooued in my Suruey of Popery I cannot but perforce I must conclude vvith this ineuitable illation Ergo the prohibition of the marriage of Priests is a rotten ragge of the New Religion CHAP. 4. Of the Popish execrable Pardons THE famous Popish Writer Syluester for his great learning surnamed by the
THE Tryall of the New RELIGION Contayning a plaine Demonstration that the late Faith and Doctrine of the Church of Rome is indeede the New Religion By Thomas Bell. PRVDENTIA AT LONDON Printed by William Iaggard dwelling in Barbican 1608. The Contents of the Chapters following CHapter 1. Of the name Pope Chap. 2. Of the Popes superoyall power Chap. 3. Of the marriage of Priests Chap. 4. Of Popish pardons Chap. 5. Of Popish Purgatory Chap. 6. Of Popish auricular confession Chap. 7. Of Popish veniall sinnes Chap. 8. Of Popish fayth Chap. 9. Of the condigne merrite of workes Chap. 10. Of transubstantiation in popish Masse Chap. 11. Of Popish inuention of Saints Chap. 12. Of the Communion vnder one kind Chap. 13. Of priuate Masse Chap. 14. Of Pope 〈◊〉 â—â—â—pensation Chap. 15. Of worshipping of Images Chap. 16. Of Church seruice in the vulgar tongue Chap. 17. Of the antiquitie of Popish Masse and the parts thereof Chap. 18. Of the mysteries of popish Masse Chap. 19. Of kissing the Popes foote Chap. 20. Of praying vpon Beades Chap. 21. Of changing the Priestes name Chap. 22. Of the Paschall Torch Chap. 23. Of the Popish Paxe Chap. 24. Of the Popes Bulls Chap. 25. Of the popish Agum Dei Chap. 26. Of Câ—â—â—â—lmasday Chap. â—â— Of the 〈◊〉 made to the Pope Chap. â—â— Of 〈◊〉 〈◊〉 pâ—pish Lâ—nt-fast Chap. â—â— Of 〈…〉 ing of Wedlocke Chap. â—â— Of 〈◊〉 power of a Generall Councell To the Right Worshipfull and my approoued good friendes Sir Charles Hayles and Sir Cuthbert Pepper Knights and worthy pillers of his Maiesties honorable Counsell established in the North-parts of England â‚ THE visible Church as writeth Egesippus remained a Virgin free from all heresies and corruptions during the life of the Apostles that is to say about one hundred yeeres after Christ to which time S. Iohn the Euangelist was liuing But after the death of the Apostles saith he Errors by little and little crept into the Church as into a voyde and desert house This Assertion is dolefull enough and yet very profitable against all Popish Recusants of our time as who are not ashamed impudently to avouch that after so many hundred yeeres from Christes Ascention there hath been no Error at all in their Romish Babylon If any demaund the cause heereof the aunswere is at hand viz. That many without due examination receiuing negligently and carelesly the Doctrine of them that went before them haue vnawares brought Errors into the Church So writeth Eusebius of Errors in his time that Papius a man of no sound iudgement was the Authour of the Chiliasts who fondly grosly first inuented that there should be a thousand yeeres after the Resurrection To which Errour though most palpable Iraeneus and sundry others otherwise well learned gaue place onely for antiquity sake This sottish imitatien without all rime and reason was is and will be the cause of many Errours which many not of the meanest sort of Papists haue both grauely prudently considered For this cause did that great Shoolemaister Melchior Canus oppose himselfe against all the Chanists and Scotists both the old latter Papists For this cause did Cardinall Câ—â—eranus a man of high esteeme in the Church of Rome both in his litterall exposition of Genesis an in his other bookes roundly reiect the multitude of foâ—mer Commentaries For this cause said their learned 〈◊〉 and Schoole-Doctor Victoria that hee reputed nothing certaine albeit all Writers agreed therevnto vnlesse he could find it in the holy Scriptures For this cause did their famous Canonist Nauarrus peremptorily condemne the common opinion when it was not grounded vppon right reason For this cause grauely wrote S. Augustine that he reputed no mans writings wholy free from Errours saue onely the Writers of the holy Scriptures For this cause wrote theyr owne Roffensis that it is lawfull to appeale from Austen Cyprian Hierom and all the rest because they are men and doe not want theyr imperfections I saith S. Augustine doe not repute S. Cyprians wrytings as Canonicall but iudge them by the Canonicall and whatsoeuer doth not agree with the Scriptures that by his leaue doe I refuse And for this cause is it that so many silly follish rude and ignorant Papists doe at this day terme late vpstart Popery the Old Religion They onely respect the externall face of the Church as it was in the late dayes of their forefathers And for want of skill and reading of auncient Councells Fathers and histories of the Church they deeme that to be very olde which is indeede very new Hence commeth it that nothing more moueth the rude vulgar people to embrace Popery then this theyr fond perswasion that it is the old Religion In regard hereof right Worshipfull I haue taken vppon me for the glory of GOD the peace of his Church and the common good of my natiue Country to set before the eyes of all indifferent Readers as cleerely as in a glasse of Christall the originall and daily excrements of Popery and that it is not the Old but the New Religion I haue prooued succinctly and euidently first that the name Pope was common to the Fathers of the Church for the space of 528 yeeres after Christ and afterward vsurped as peculiar to the Bishop of Rome Secondly that the Popes superoyall power was vnknowne to the world for the space of 607. yeeres vntill Phocas the Emperour of Rome 3. That the Priests Bishops were euer married in the East Church and in the West Church for the space of 385. yeeres 4. That Popish pardons were vnknowne 1300. yeeres 5. That Purgatorie was neuer beleeued of the Greeke Church nor yet of the Latine Church for the space of 250. yeeres about which time Origen too much adicted to his allegorical Speculation â—eyned many odde thinges touching Purgatory After Origen others began to call the matter into question others rashly to beleeue it others to adde many thing to Origens conceit and so by little little it increâ—sâ—d till the late Bishops of Rome presumed to make it an Article of Popish sayth That auriculer coÌ„fession was no Article of Popish fayth for the space of 1215. yeeres 7. That Popish veniall sinnes were first invented by Pope Pius the fift of that name that is to say 1566. yeeres after Christ. 8. That the Article of Popish sayth that the Pope cannot erre in matters of fayth iudicially was neuer knowne to the Church for the space of 1500. yeeres 9. That the coÌ„digne merit of mans works was not an Article of Popish fayth for the space of a thousand fiue hundred and forty yeeres 10. That the popish Transubstantiation was first hatched in the Councell of Lateran 1215. yeeres after Christ. 11. That Popish invocation of Saints was neuer knowne nor heard of for the space of 1047. yeeres 12. That the Communion vnder one kind was neuer knowne for the space of 1230. yeeres neither was it an Article
Papists Absolutus Theologus knew right wel that Popish Pardons are but a toy for Chyldren to play withall these are his wordes The Popes Pardons saith he were neuer knowne to vs by the Scriptures although some alledge S. Paule for that purpose neither were they knowne by the auncient Fathers but onely by lare Writers Saint Antoninus theyr popish Saint and famous Archbishoppe had the selfe same opinion And Petrus Lombardus their famous Maister of Sentences who collected with great diligence into one Volume all the woorthy Sentences of the auncient Fathers could neuer find the Popes Pardons or any mention thereof in any of all theyr writings For as Syluester truly said The olde Writers were not acquainted with any such thing Yea their famous Martyr and Bishop Maister Fisher in his aunswere to Maister Luthers Articles was inforced to admit the newnes of the Popes pardons and withall forsooth to yeeld this reason for the same viz. That Purgatory was not then so well knowne to the Church as it is now adayes Peruse and note wel the next Chapter which is of Purgatorie so supposed paynes First therefore seeing the great popish Syluester confesseth plainly and boldly to the popes Holines that his popish pardoning is neither found in the holie Scripture nor in auncient Fathers Secondly seeing Antoninus Fumus and many other learned Papists grant freely that Syluester saith the truth heerein Thirdly seeing their famous Bishop Fisher vvas enforced to graunt the young age noneage of popish-pardons when hee could not aunswere Ma. Luthers reasons Fourthly seeing their Maister of Sentences could not find any mention of them in all the the Fathers writings I must perforce thus conclude Ergo the Popes pardon is a rotten ragge of the new Religion brought into the Church after 1300. yeres by Pope Bonifacius the eyght CHAP. 5. Of Popish Purgatory COncerning the originall of Popish-purgatorie it shal be enough to set down the words of Iohn Fisher the late Bishop of Rochester the popes canonized Martyr these are his expresse words The Greekes to this day doe not beleeue that there is a Purgatory Reade who will the Commentaries of the auncient Graecians and he shall finde either very sildome mention of Purgatory or none at all For neither did the Latine Church conceiue the veritie of this matter at one time but by leysure Neither vvas it without the great dispensation of the holy Ghost that after so many yeeres Catholicks both beleeued purgatory receiued the vse of pardons generallie So long as there was no care of Purgatory no man sought for pardons For of it dependeth all the estimation of pardons If thou take away purgatory to what end shall wee neede pardons for if there be no Purgatory we shall neede no pardons Considering therefore how long Purgatory was vnknowne then that it was beleeued of some by little and little partly by reuelations and partly by the Scriptures and so at the last beleeued generally of the whole Church we doe easily vnderstand the cause of pardons Since therefore purgatory was so lately known receiued of the whole Church who can admire pardons that there was no vse of theÌ„ in the primatiue Church Pardon 's therefore began after the people stoode in some feare of purgatory Thus writeth the popish Bishop Fisher. Whose words I hartily wish that the indifferent Reader may ponder seriously with me For if he so doe hee cannot chuse but abhor late popery and know it to be the new Religion This Bishop was a learned man a great papist said for popery what possibly he could yet he graÌ„teth many things of such force is the truth which quite ouerthrow popery and turne it vpside downe First we see that the Greeke church neuer beleeued purgatory to his dayes and so it was vnknown to theÌ„ 1517 yeres Secondly that the church of Rome belieued it not for the space of 250. yeres after which time it increased by little and little Thirdly that the church of Rome did not beleeue purgatory all at once but by little and little Fourthly that the inuention of purgatory was the birth of Popish-pardons as which could haue no place till purgatory was found out by fained reuelations and the people brought into some feare thereof Fiftly that the primatiue Church was neuer acquainted with the Popes pardons nor yet with his counterfeit and forged purgatory Of which as the popish Bishop telleth vs the silly people doe stand in feare Thus therefore I must coÌ„clude Ergo Popish purgatory is a rotten ragge of the New Religion CHAP. 6. Of Popish Auriculer Confession SCotus who for his great subtile learning was of the Papists termed Doctor subtilis affirmeth resolutely that popish Auricular-confession is not grounded on the holy Scripture but onely instituted and commanded by the Church of Rome The popish Glosse of great credit with the Papists telleth them roundly that Auricular-confession can no way be defended but by tradition of the Church Panormitanus Rhenanus Richardus Durandus Bonauentura Hugo and all the popish Canonists generally approue and follow the same Glosse To this I adde that Auricular-confession was not an Article of fayth in the Romish Church for the space of 1215. yeeres All which I haue prooued at large in my Suruey of Popery and in my Motiues First therefore seeing popish Confession cannot be proued out of the Scriptures Secondly seeing it is onely commaunded by the Pope And thirdly seeing it was no matter of fayth with the Papists for the space of one thousand two hundred and fifteene yeeres I must needes conclude that it is a rotten ragge of the New Religion CHAP. 7. Of Popish veniall sinnes THE newnes and young age of Popish-Religion may be sufficiently knowne by the coyning and inuenting of Veniall sinnes if nothingels could be said therein the Thomists will haue some sinnes not against the Law but besides the law and those sinnes they call their Veniall sinnes But Durundus a famous popish Schoole-Doctor many other learned Papists affirme euery sinne to be against Gods Law And this opinion doth nowe preuaile in the popish Schooleâ— as Iâ—sephus Angles in his Booke dedicated to the Popes Holinesse 〈◊〉 vs His words are these Et hae 〈◊〉 in schol◠〈◊〉 coÌ„mâ—nior and this opinion seemeth now adayes to bee more common in the Schooles Where I wish the Reader to 〈◊〉 by the way this word modâ— now adayes because it doth most â—â—â—ely and sufficiently set before our eyes the mutability of the late Romish Religion For in that he saith niodâ— now adaies hee giueth vs to vnderstand that their Doctrine is now otherwise their it was of old time and in former ages Behold heere the new Religion and that popish doctrine is vncertaine Againe Ma. Fisher late Bishop of Rochester granteth to Ma. Luther when he was ouercome with the force of his Reasons that euery sinne is mortall of it owne nature Iaeobus Almaynus Durandus
Io Gorsonus Michaell Baius and other famous papists not able to aunswere the reasons against Veniall sinnes confesse the truth with the Bishop That euery sinne is mortall Yea the Iesuite S. R. with the aduise of his best learned friends in his Aunswere to The downefall of Popery coÌ„fesseth plainly blusheth not thereat that the Church of Rome had not defined some sinnes to be Veniall vntill the dayes of Pius the fift and Gregory the thirteene which was not fiftie yeeres agoe These are the Iesuits owne wordes True it is that Bishop Fisher and Gerson were in that Errour but that was before it was condemned in the Church as it was since by Pius Quintus and Gregorius 13. Loe the Iesuite cannot denie that great learned Papistes held euery sinne to be mortall and therefore he had no other shift to defend Popery vvithall saue this onely which is a very silly one That the Church of Rome had not yet defined the matter O sweet Iesus what a world is this that silly foolish papists should bee so bewitched as to thinke Popery the Old Religion We see it plainely confessed by our Aduersaries that for the space of one thousand fiue hundred and threescore yeeres all sinnes vvere deemed mortall But because some sinnes to be Veniall made greatly for the life of popery as without which it could hardly liue continue pope Pius and after him Gregorius decreed it for an Article of popish fayth That some sinnes are mortall and some Veniall for vvhich Venialls God cannot iustlie condemne any one to hell if wee will beleeue the Pope and his doctrine First therefore seeing the Papists cannot agree among themselues what sinnes are against Gods law Secondly seeing their opinions in their Schooles are now adayes changed and not as they were in olde time Thirdly seeing all sinnes were beleeued and holden for mortall for the space of one thousand fiue hundred odde yeeres Fourthly seeing pope Pius and pope Gregorie could change sinnes mortall into Veniall Fiftly seeing the Pope siâ—ting in his Chayâ—e or â—yding on his White Palâ—ray so he doe it iudieially can make that a poynt of popish fayth which was of no fayth for the space of one thousand and fiue hundred yeeres before that time I cannot but needes I must conclude with this ineuitable illation Ergo the Popish distinction without all rime or reason of mortall and veniall sinnes is nothing in deede but a rotten ragge of the New Religion CHAP. 8. Of the Popes Fayth VVIsedom with the whole troupe of Vertues were needfull for him that should dispute of the holy Fathers fayth or power I therefore post deosculationem pedum humbly pray to be heard in defence of Truth wherein I will desire no more of his Holinesse but onely that he will graunt so much to be true as I shall proue to be true by the testimony of the best Popish Writers The popish Seminarie Priestes write of this subiect in this manner As the pâ—udent Greeke appealed froÌ„ Alexander furious vnto Alexander sober and Bishop Crostrate from pope Adrian priuate to pope Adrian publique and as Summus Pontifex in Cathedra Petri so may the Seculars notwithstanding any decree set downe by his Holines to the contrary by wrong information giuen appeale euen from the Pope as Clemens vnto his Holinesse as Peter Thus 〈◊〉 William Watson in the name of all the rest By this Doctrine thus plainly deliuered which is a constant position in the Romish Church the Seculars giue vs to vnderstand that execrable and neuer enough detested fallacie where-with the Pope his popelings haue a long time sedueed the greater part of the Christian World viz. That the Pope may Erre as a priuate man but not as a publique person This is a great wonderment obserue vvell the sequell First therefore if wee meane to wring any truth out of the Popes nose wee must haue recourse to his Holinesse at such time as he is sober not when he is furious least he become starke mad and forget the knowledge of the Truth Secondly wee must haue the Popes aduise when he is a publique person not when or as he is a priuate man Thirdly we must goe vnto him not as he is indeed this or that pope but as he is Saint Peter that blessed Apostle of our Lord Iesus Thus much is necessarily gathered out of this popish doctrine Which beeing well marked Poperie will be the Newe Religion and turne it selfe vpside downe For first it is a constant Maxine in all popish doctrine that the Pope and none but the Pope must iudge in all Controuersiâ—s of fayth doctrine This notwithstanding we see by this popish doctrine so contrary is popery to it selfe that if the Pope judge of any matter as he is furious and not sober as he is a priuate man and not a publique person as hee is Clemens Sixtus Adrianus or some other like Pope and not S. Peter himselfe then he may Erre and so both he deceiued and deceiue others O my sâ—rable Papists how are ye led headlong into pernicious Fayth and Doctrine and eyther doe not or will not see the same Your Pope say you may Erre as a priuate mâ—n but not as pope or publique person This distinction may fitly be termed a tricke of fast and loose For if the Pope define a truth they may say he defined it as a publique person but if he define an error then say they he defined it as a priuate man Behold heere gentle Reader vppon what rotten stuffe the Papists would haue vs to ground our Fayth when we proue as I haue done elswhere that pope Anastasius pope Honorius pope Iohn pope Celestine and others haue both holden and taught false Doctrine they tell vs they did that as priuate men not as popes of Rome That their pope cannot erre in fayth iudiciallie it is this day with papists an Article of their fayth The famous papist Dominicus Scoto shal be the spokesman for the rest Albeit saith hee the Pope as Pope cannot Erre that is to say cannot set downe any Errour as an Article of our Fayth because the holy Ghost will not that permit neuerthelesse as hee is a priuate person so may he Erre euen in fayth as he may doe other sinnes But how old is this Romish Doctrine Of vvhat age is this strange Fayth Of this sâ—biect I haue written at large in my Golden Ballance of Tryall This onely will I now say that this popish Article The Pope cannot Erre in fayth was neuer heard of in Christes Church for the space of 1500. yeeres Many famous papists I might alledge but one Alphonsus will suffice We doubt not saith he whether one man may be a Pope an hereticke both together For I beleeue there is none so shamelesse a flatterer of the Pope euer except our Iesuites and Iesuited Papists that will ascribe this vnto him that hee can neither Erre nor be deceiued in the exposition
words Neuerthelesse when the deede was done Martin the fift dispensed with one who had consummated marriage with his ownâ— naturall Sister Angelus de Clauâ—sio a religious Franciscan fryer Vicar generall of the Cismontim Minor hath these words Wherevppon my L. Archbishop of Florence affirmeth that hee heard men of good credit say that Pope Martin the fift after hee had consulted with many learned Diuines and Canonists dispensed with one who had married his owne naturall sisters Card 〈◊〉 faith Barthol Fumus affirmeth roundly that the Pope can dispence in all the degrees of consanguinitie and affinity saue onely with the Father and his daughter and with the mother and her sonne Martinus Nauarrus a famous popish writer desendeth the opinion of Caietan greatly Yea Caietane himselfe in his Commentary vpon Leuiticus which he dedicated to Pope Clement with the Popes good liking and gratefull acceptance singeth the selfe lame song This doctrine was neuer heard of for the space of 1418. yeeres At which time the Pope brought it from hell Ergo such popish dispensation is nothing els but a rotten ragge of the New Religion CHAP. 15. Of worshipping of Images THe worshipping of Images is this day highâ—â—e esteemed in the Romish church insomuch that the Priestes themselues on Good-Friday are inioyned to salute the Crosse three seuerall times and that both kneeling and with their shooes put off Yea adoration and worshipping of Images and Reliques is this day growne to such excessiue superstition as it is almost incredible to be told Yet Gregory the great in his time sharply reproued the worship done to Images albeit he disliked Serenus the good Bishop of Masâ—lâ—ae for breaking the same in the Church Yea Gabriell Bieto a religious popish Frier and a very learned Schoole-Doctor who liued long after Gregory and Serenus euen one thousand foure hundred eighty and foure yeeres after Christ doth sharply inveigh and reproue the worship done to Images Ergo the worshipping of Images is but a rotten ragge of the New Religion CHAP. 16. Of Church-seruice in the vulgar tongue SAint Iustine S. Ambrose S. Augustine S. Chrysostome S. Cyprian S. Hierom S. Gregory Sozomenus Lyra and many others as I haue prooued in my Suruey at large doe aftirme constantly vniformly that the people in their dayes were not as owles parrets crowes pyes and other birds which were taught to sound they knewe not what but as godly Christians who both knew what the Minister said and made answer to the same Whosoeuer readeth my Suruey of popery cannot stand in doubt hereof Sozomenus sheweth plainely in his Ecclesiasticall Hâ—story that in his time which was 400. yeres after Christ the people and the Ministers of the Church sang psalmes together in the church I therefore cannot but conclude that to celebrate Diuine seruice in an vnknowne tongue is a rotten ragge of the New Religion CHAP. 17. Of the antiquity of popish Masse and the parts thereof THe Canon of the Masse which the late Papists haue in great esteeme rare admiration is both vncertaine variable of young yeres S. Gregory telleth vs that one Scolasticus composed it Platina a famous Papist and Abbreuiator Apostolicall sheweth plainly and coÌ„pendiously both at what time and by whom euery peece of popish Masse began Peter saith Platina vsed only the Lords prayer when he celebrated the holy Mistery Iames the Byshop of Ierusalem increased the holy Mistery Basilius likewise added to them and so did others For Celestine the Byshop of Rome added the Introite Gregory the Kyrie Eleyson Telesphorus glortain excelsis Deo Gelasius the Collectes Hieronimus the Epistle and Gospell Hallelu-ia was borrowed of the Church of Ierusalem the Creed was receiued of the Nicene Counsell Pelagius inuented the commemoration of the dead Leo the the thirde Incense Inuocentius the firste the Pax and Pope Sergius the Agnus dei This beeing so I cannot but conclude that euerie patch and pâ—ece of the Romish Masse is but a rotten ragge of the New Religion CHAP. 18. Of the profound Misteries of Popish Masse POpe Sergius is the Author of Christs threefold body the body of our Lorde saith Sergius is threefolde the part that is put into the Chalice signifieth Christs body risen againe the part eaten Christ yet walking on earth the part remaining to the end of the Masse Christs body in the graue And that the Reader may the better know the mutability of Popish Masse I giue him to vnderstand that this practise of reseruing one part to the end of the masse is at this day wholy changed for the Priest eateth vp aleuen in the church of Rome O wonderful Nouelties in the disholy popish Masse which for al that are as old as Pope Sergius his nose Ergo popish foolish Misteries are but rotten rags of the New Religion CHAP. 19. Of kissing the Popes feete IVstinianus the Emperor after hee had sent for the Pope Constantinus to come to him at Nicomedia receyued him very honorably and sent him back But first of a certaine fondly conceiued humility hee fell downe and kissed the Popes feet This Emperour reigned about 700. yeares after Christ heere first began the kissing of the Popes feet which kissing as it was then done by the Emperor vpon a fond zeale so is it this day continued with intollerable superstition Ergo it is but a rotten rag of the new religion CHAP. 20. Of praying vpon Beads AFter that the people of God had liued aboue a thousand yeares vsing altogether godly books of prayer one Peter an Eremit a French-man borne perceiuing the Nature of men to bee so desirous of Nouelties was the first that inuented praying vpon Beads From hence sprang their Rosaries their Corones their Lady Psalters and a thousand superstitious kinds of Prayers whereof the rehearsal of the Originall is a sufficient confutation Ergo to pray on Beads is but a rotten ragge of the New Religion CHAP. 21. Of changing the Popes Name POpe Sergius the second being some-what ashamed of his auncient name because it sounded not pleasantly in mens eares for he was called Os Porei Swines mouth or Hogs-snoute If ye will he changed his old name and termed himselfe Sergius He liued aboue 840. yeeres after Christ from which time it hath beene the manner of Popes or Byshops or Rome to change their names so soone as they aspired to the Popedome What a pride is this For the Popish Byshops of Rome to change their names which they had giuen in their Baptisme No maruell if they be ashamed of Christs religion Well I must perâ—orce conclude Ergo the changing of the Popes name is but arotten ragge of the New Religion CHAP. 22 Of the Paschall Torch THe Papistes vse vpon Eastâ—r-Eue to hallow a Torch or Taper of Wax which they call Caerea Pasch. lis into which they instill and sasten Crosle-wise fiue of their hallowed greines To this
Taper they ascipe great holines and reserue it til the Ascensioâ— or Pentecost Howbeit it was first inuented by Pope Sozimus 400. yeares after Christ. This Sozimus â—alsified the Decrees of the Nicene Counsell so to establish the vâ—utped primacy of the Church o. Rome And so I must conclude Ergo it is a rotten ragge of the New Religion CHAP. 23 Of the Popish Pax and the misteries thereof INnocentius the first inuented the Pax the Misteries whereof as Durandus their famous Schoole-Doctor telleth vs are so wo derfull that they had neede to put many of their Priests to the Schoole all their life before they will perfectly vnderst and their obscure and vnsauoury significations The Paxe may not be giuen in Masse for the dead because the faithfull soules as Durand telleth vs are not nowe in the troubles of the world but rest henceforth in the Lord so that the kisse of peace or Pax is not needful for them which is the signe of peace and concorde This is the Misterie of the Popish Pax inuented 400 yers more after Christ but here I must tel them another Mâ—sterie Viz that if the with-holding of the Pax do signifie their rest in the Lord then doubtlesse is the Masse it selfe Idolacriticall which is offered for their Pargation Againe if the soules be in Purgatory so stand in neede of the Masse then is their Ceremony false and fantasticall which signifieth them to bee in rest To this I most needs adde as a merriment that our Popish Monkes doe neuer receiue the Pax because forsooth they are dead to the World but how they are dead to the world let the world iudge They haue goodly houses pleasant Gardens fine Celles they are seated in the most wholesome ayre planted vpon the most fertile soyle ennir oned with most defired prospects their dyet is finely prouided their table euer well furnished they want neither wine nor any dainty This one sure thing may be the proof sir Tho. Bedle the Monk was imprisoned in York many years at what time my selfe for Popery was a prisoner with him in the Kidcoat on Owse-bridge He is dead I wil repeat no vnttuth of the man this only wil I say for instruction sake He vsed vsualy to send euery day for a quart or a pint of wine which was very chargeable to him being but a prisoner his frends somtime wished him to abstaine adding sundry reasons for the same but he answered that in their Abby he had bin so long vsed to drinke Wine at his pleasure that hee could not now liue without it O mortified Monks O poore Fryers Nay O Hypocrirall deceiuers of the world For that more fitly is your name Now I must conclude Ergo the inuention of the popish Pax is but a rotten ragge of the New Religion CHAP. 24. Of the Popes Buls POpe Adrian the first of that Name caused hys pardons Priueledges and Grants to be sealed with Lead which they called the Popes Bulles These Buls were vnknowne to the Church for the space of 772. yeares after Christ. Ergo the Popes Bulles are a rotten ragge of the New Religion CHAP. 25 Of the Popish Agnus Dei. THe Church of God was aboue 1200. years without the vse or knowledge of this Agnus Dei Who was the first Author thereof I do not reade but cerraine it is that it beganne of late yeares for the Popes of late time haue vsed euery seuenth year and the first yeare that euery one is made Pope to consecrare solemnly with prayers Chrismes and manifold Ceremonies certain round peeces of wax hauing the Print of a Lambe and for that cause so termed With this kind of paltery stuffe the world is so bewitched that infinit numbers do ascribe a great part of their saluation thereunto Hee that hath an Agnus des about him must beleeue as he is taught by our Iesuites that he shall be deliuered by Sea and by Land from all Tempestes Thunder Earth-quakes from Hayle Thunderbolts suddaine death and from all il euill If any man will not beleeue mee let him reade a little Booke printed at Colonia containing therein the order sodalitatis B. Maria Virginis which is euery where to bee fold In which Booke hee shal find much more then I haue said Ergo the Popish Agnus dei is nothing else bur a rotten ragge of the New Religion CHAP. 26. Of Candlemas-day THe olde Pagan Romaines in the Calends of February vsed to honour Februa the Mother of Mars whome they supposed to bee the God of battaile the honour they did exhibite vnto him was this they went vp and downe the streetes with Candels and Torches burning in their hands in regard heereof that the Christian Romans should not be inferiour to the Pagan Romans in Heathenish superstition Pope Sergius decreed that vpo the day of the purification of the blessed Virgin being the second of February they should go in procession with burning Candels in their haÌ„ds therby signifying the blessed virgin to be pure and free from sin Of which point I haue at large disputed in my Suruey Now I must conclude Ergo to go vp and cowne with burning Candles like Pagans is but a rotten ragge of the New Religion CHAP. 27 Of the dolefull Oath which Popish Byshops make to the Pope IN the ancient church for the space of 1227. years all Byshops had free accesse to Counsels and free liberty when hee came thither to speake the truth out of the holy Scriptures but Pope Gregorie the 9. tooke another course with them that none shoulde haue voyces in Counsels but such as sâ—vare obedience to the Pope and promised with an Oath to defend his common Law The expresse wordes of the oath the Reader may finde in the downfall of Popery I must heere of force Conclude Ergo this execrable Popish Oath is but a rotten ragge of the New Religion CHAP. 28. Of the Popish fast of forty dayes commonly called Lent OF the Popish manner of fasting I haue written else-where at large Lent-fast as Papists vse of late yeares is ridiculous and hurtfull both to souls and bodies Ridiculous first because they prohibite to eat Egges Cheese and Butter and yet doe they permit all manner of strong Wines all â—iads of most delicate Fishes and other dainties whatsoeuer flesh onely excepted Albeit sundry men doe like as well of Fish as of flesh if not better Againe because Wines lundry kinds of Fish bring forth all those inordinate effects for the breaking whereof fasting is appointed no lesse then flesh or rather more Thirdly because in all their sasts the richer forte fill their bellies at noone with daincy dishes which is as much as any vdle man will aske for his dyet any day vnlesse it befor fashion sake Fourthly because at night they wil haue wines Fruits Figs Almonds Dates Raâ—â—ous Mâ—rmelaâ—e Conserues of Cheries 〈…〉 Fiftly because they vsâ—to stuff their paâ—uchos so 〈◊〉 at noone
things are pure to the pure This example is able our selfe to satisfie any indifferent Reader For first S. Spiridion that holy man of God did eate flesh contrary to popish doctrine Secondly hee vrged the stranger to eate with him Thirdly he constantly anouched his doing to bee the part of altrue Christian. Fourthly he taught plainly that to make conscience in choyse of meates was thy badge of an Infidell Fifâ—lie the fact of S. Spiridion proueth euidently that to make choyce of meates for religion sake was deemed superstitious and vngodly not onely in the Apostles time but also many huÌ„dred yetes after their departure hence To which I adde that this freedom of eating all Kind of meats in Lent was vsuall in the Church for the space of 400. yeeres after Christ. And so I must conclude vvith this incuitable illation Ergo late popish Lent-fast is but a rotten ragge of the New Religion CHAP. 29 of the annulling of Popish wedlocke VVHatsoeuer the Bishop of Rome holdeth defineth that must euery Papist beleeue hold and maintaine as an Article of his fayth Matrimonie pronounced by God to be indisloluble the Church for the space of 1500. yeres durst neuer dissolue but the late Pope of Rome Pius Paulus and Iulius haue taken in hand roundly to dissolue the same This truth is proued at large in the Downefall of Popery But the Papists tell vs that the facts Decrees or their Popes must be defended how false and absurd soeuer they seeme Cauarravias a famous and learned popish Bishop hath these wordes Nec me latet c. I know saith he that 〈◊〉 holdeth the coÌ„trary opinion but neuerthelesse we must defend the first opinion least those things which euery where are practised be vtterlie ouerthrowne Thus saith the great Canonist and learned popish Bishop Cauarruvias whose words are setre down at large in my Mâ—tyues This is the same doctrine in effect which the popish canoâ—â—ted Saint Antonius and their famous Sâ—mmrst Sylâ—â—iter Prierus telleth vs viz. That whatsoeuer the Pope doth whether we can proue the same by the holy Scripture or no yet wee must belseeue it to be so Loe the Popes dooings must perforce be 〈…〉 otherwise Popery cannot stand I 〈◊〉 therefore but conclude Ergo Popery is the new Religion CHAP. 30. Of the Popes pretended 〈◊〉 ouer and aboue a generall Councell THe late Popes or Bishops of Rome which is all one with their Iesâ—â—es and Iesuited Papistes doe obstinately and peremptorily affirme as an vndoubted truth that the Pope is aboue a Generall Councell and they seeme to prooue it because the Pope sitting in his Chayre at home as one that cannot Erre confirmeth or condemneth the Councell at his good pleasure And therefore doe the Rhemists that lesuited broode tell vs plainly if we will beleeue theÌ„ that there is no necessity of a Generall or Prouinciall Counbell saue onely for the better contentation of the people But this is a lote vpshirt faith and doctrine neuer knowne to the church of God for the space of 1415. yeeres after Christ that is to say vntill the Generall Councell of Constance Which Councell defined by a firme and resolute Decree as a matter of fayth than a Generall Councell was aboue the Pope and therfore did the said Councell depose three Popes Iohn 23. Gregory 12. and Benedict 13. and choâ— Maâ—tin 5. and made him Pope And so likewise the Generall Councell of Basill about fifteene yeeres after that cited Pope Eugenius to appeare and for his contuâ—acie dâ—posed him and chose Amadaeus who was named Faelix 5 in his roome Yea Cardinall Camer acensis Abbas panorâ—nitanus 〈◊〉 Câ—sanus 〈◊〉 Papa Cardinalis Florentinus Iohannes Cersanus â—sâ—obus Almaynus Abulensis and other learned Papists generally the Iesuites and their Iesuited crew excepted doe all constantly defend as an vndoubted truth that a Generall Councell is aboue the Pope I therefore cannot but conclude with this incuitable illation Ergo popish sayth doctrine by which we must beleeue the Pope to be aboue a Generall Councell is but a rotten râ—gge of the New Religion ⸪ Laus Deo vni et trino Amen Egegesip apud Euseb. hist. lib. 3. cap. 32. Euseb 〈◊〉 lib. 3. cap vlt. 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 19. 〈…〉 〈…〉 cap. 32. Apud Cyprian page 11. Apud Cyprian page 46 paâ— 66 page 61. Apud Augu. â—pist 11. 13 14 17 18. 25. 30. An Dom 528. An Dom 607. Acts. 4. 17. A woorthy note not to be forgotten Ierem 1 1. I Sâ—m 1. 3 Exod 18 1 Luke 1 ver 8 9 13. Leuit. 21. ver 13. 14. Heb. 13 v. 4 1 Cor 7. An Dom 327. 385. An Do 1074. An Dom. 327. Marke this poynt well 385. 1074. â—age 3. chap. 3. 4. Syluest de Indulgent Page 1. tit 10 Capit. 3. Contra. Artic. Lutheri An Dom 1300. Cont. assert Luth. art 18 An Dom 1517. See the fourth Chapter An Dom. 1215. Part 3. cha 12 Io Angleâ—iâ— 2. Sen. pa. 275 Page 281. An Dom 1566. In the Anatomy booke 3. aduâ—so 6. In the hunting of the Foxe Scoto in 4. sent D. 22. Qu. 2. Art 1. An Dom. 1500. Libr. 1. de haer Capit. 4. Math 10. 42. Mark 1 12. Part. 3. chap. 9. Super cant Serm. 18. See the Suruey vbâ— sup In 2. Sect Dist. 27. Concl. 2. diffic 4. Concl. 1. â—age 218. 221. 223. An Dom. 1540. The Iesuite consuteth himselfe Page 224. Marke this poynt well An Dom 1215. Part. 3. cap. 7. In Hymno Tho. Cant. Polanch de modo audiendi confess An Dom 1407. Math 26. 27. Math 14 23. Cor. 11. 27 An Dom. 1230. P. 3. q. 80. art 12. in corp An Dom 1414. Math 26. Marke 14. 1 Cor 11. ver 26 27. An Dom 1000. Anto pa. 3. tit 1. cap 11. prepe sin Syluest in verbo Papâ— Fumut in verbo dispens Angel in verbo papâ— Fumus verbi supra In Euchirid Pag. 115. 〈…〉 capit 18. An Do 1418. An Dom 590. Bieto in can missae lect 40 An Dom. 1484. Pa. 3. cha 10. lib 4. cap. 36. An Dom 400. Greg. Epi. lib. 7. capit 68. Platinainv Sixtâ— Peconecr dist 2 Cap tr forme Ar. Po. Burdegâ— An Dom 708. An Dom 1089. Polid li 5 ca 9 An Dom 843. Plat â—n serg 2. Caâ— lâ— 336 〈◊〉 in Chron. 〈◊〉 lib 6 cap. 7 An Dom. 417. An Dom. 404. Durand lib 4 cap 55 An Do 404. Bedle the Monke Polid. li 6 ca 7 An Dom 772 An Dom 1247. In libel inst sodal lesu libel sod lesu 〈…〉 7. cap. 6 An Dom 843. Par. 3. cap. 5 An Dom. 1229. Decret lib. 2. 〈◊〉 24 cap. 4 Surâ—ey part 1. booke 1. Chap 16. Primo principaliter 〈…〉 Rom 10 3. Math 15 9. Rom. 14 23 Tertio principaliter The Art of Phisick condemneth popish fasts in Lent Hist trig lib. 9. cap. â— 38. Trip. hist. lib. 9. cap. 38. Sozâ—m lib. 7. capit 19. Euseb lib. 5. cap. 24. Sozâ—m 〈◊〉 cap â— 11. Nâ—cep li. 8 capit 42 Histo trip lib. 1. capit 1â— An Dom. 427. Math 19. 17 An Dom. 1540. Anton part 1. tib 10. cap. 3. Syluâ—deindulg An Dom 1415. An Dom. 1431.