These few Proofs drawn out of the most authentick Rules of the Roman Church will be a pattern more than sufficient to shew to any man that is not resolved to lose himself and that seeks instruction that the Roman Church can err 4. Our Adversaries do devise many Notes whereby their Church is descried Driedo and P. a Soto would have three Hosius four Sanders six Michael Medina ten Cunerus twelve Bellarmine fifteen Socolovius twenty Doctor Favour chap. 4. one the true and oldest Antiquity But there are seven principal which they do most stand upon Antiquity Vniversality Succession Vnity the Power of Miracles the Gift of Prophecy Prosperity Of Antiquity THe Papists make great brags of the long continuance of their Church yea that they can shew the descent of their Church from Adam but they must come short of our Saviour Christ and the Apostles times by five or six hundred years for the most of the Opinions which they now hold The Romanists adulterate Antiquity because it is a Pearl of greatest price but a skilful Lapidary can soon espy the Alchymy it seemeth Gold yet is but brandished Brass it seems a Ruby one of the Stones in Aarons rich array or a Foundation of New Jerusalem where is no counterfeit but it is only a polished Garnet it beareth resemblance of a Diamond but it is digged out of Saint Vincents Rock as good as a Saint Martins Chain So many things are offered by the Papists for Antiquity which upon trial prove meer Novelty worse Vanity a plain Nullity The Roman Church in this point is intolerable for she boasteth of Antiquity but will not suffer the truth of her Doctrine to be examined she will have us to judg of the Truth by Antiquity whereas we ought to judg of Antiquity by the Truth and by Conformity to the Word of God which is the first Antiquity Anno 420. Zosimus Bishop of Rome challenged a prerogative above other Churches that it might be lawful to make appeals from other Churches to that See and to set the better colour upon it he falsly alleadged a Decree of the Nicene Council but there was no such thing found there wherefore it was decreed in the Council of Carthage at that time that none should appeal to Rome Boniface the third purchased of the wicked Emperour Phocas the Title of Universal Bishop Transubstantiation was first concluded against Berengarius anno 1062. under Pope Leo the ninth but not publickly enacted before anno 1216. under Innocentius the third The Dominick Friers were brought in at the same time Auricular Confession was brought in the year before under the same Pope Telesphorus brought in their Lenton Fast Calixtus instituted the four Ember Fasts Hyginus brought in Chrism It is easie to shew by whom every piece of their blasphemous Mass hath been patched together Marriage was first prohibited by Pope Nicholas the second Alexander the second Gregory the seventh The Communion in one kind forged urged and decreed in the Council of Constance not much above two hundred years agone The Church of Rome boasteth of Antiquity and yet as one saith brings new things every day she makes a shew of some old patched Clothes to make the world believe that she comes from far as the Gibeonites did but let a man examine her Doctrine by pieces he shall find she comes not from very far and almost all is new It cannot be proved that the antient Church in many ages after the Apostles excluded the people from the Cup or kept them from reading the holy Scripture or made Pictures of the Trinity or yielded veneration to the Images of Saints or call'd the Virgin Mary the Queen of Heaven or made mention of the Roman indulgences or of the power of the Pope to depose Kings and fetch Souls out of Purgatory c. In a word saith old Doctor Du Moulin as it is now another Doctrine so it is another Church because it is another Religion That true Antiquity is not of our Adversaries side 1. The Greek Church testifieth for the Grecians affirm that their Church is the Mother of the Roman Church and hath born the first prerogative in the orthodoxal verity The Syrians boast themselves to be the first Christians in the world because that St. Peter had his Seat seven year at Antioch before ever he went to Rome 2. The Eastern and Southern Churches do give the priority and priviledg of Antiquity unto the Church of Antioch before Rome Symmachus a Pagan Symmach writing to the Christian Emperours Valens Theodosius and Arcadius he desireth them to have a reverence for the Pagan Religion by reasonÌ„ of her Antiquity If saith he the length of time gives authority to Religion we must keep Faith to so many Ages and follow our Fathers who have so happily followed theirs Then he personates the old Pagan Rome thus speaking to the Emperours Good Princes Fathers of your Countrey respect my years unto which the pious Ceremonies have brought me permit me to use the Ceremonies of my Ancestors This Religion hath subjected the World unto my Laws these holy Services have beaten back Hannibal from the Wails and the Senones from the Capitol Have I been preserved unto this time that I should be rebuked in mine old age The Correction of old age comes too late and is injurious What could Ambrose and Prudentius answer who confuted that Epistle but that the Law of God is more antient than Numa Pompilius the Author of those Ceremonies and that all is new which is not from the beginning and that Errour cannot be authorized by the number of years Our Fathers received it of their Fathers August saith Cresconius sed errantes ab errantibus saith Saint Augustine Of Universality THe Papists say their Church is universal both in respect of time person and place it hath always been in the world and hath flourished in all Countries and Nations ergo it is the true Church That it is universal they first prove by the name of Catholick But if the name Catholick were an unchangeable mark or natural property of any real Church it should be of the Greek Church or Nation unto which the name of Catholick is prime and natural If the real property answering to this name had belonged to the Romish Church the Holy Ghost would have expressed it by a Roman Name and have called the Roman Church the Universal Church at least the Romanists should have called themselves Universals not Catholicks as the learned Doctor Jackson noteth It is easie to consider the vanity of this Assertion Jackâ—on de Eccl. that a Name should be an unseparable property proceeding of the nature of any reality But the Name of a Christian is a more honourable Title than the Name of Catholicks for this was used in the Apostles time Act. 11.26 and by the Apostles themselves allowed but it is not certain that the Name Catholick came from the Apostles Secondly they prove their Universality by 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
Priest and when the people do communicate the Wine they have not 21. Remember O Lord the Souls of thy Servants which rest in the sleep of peace and grant them a place of refreshing and rest Here they pray for the dead and the Praier also is contrary to it self for first he saith they rest in peace and yet afterward praieth for their refreshing Thus beginneth the fifth Praier of the Canon 22. Deliver us by the blessed intercession of the Virgin What then is become of Christs Mediation and Intercession who ever liveth to make Intercession for us Hebr. 7.25 23. Let this mingling together of the Body and Blood of the Lord Jesus Christ be unto me salvation of Mind and Body Then is not Christs Blood shed upon the Cross the full sufficient and perfect Salvation of Mankind if there be another Salvation beside And if it be the very Body and Blood of Christ how can they be mingled together seeing the very Body and Blood of Christ cannot be divided 24. Grant me so worthily to take this Body and Blood that I may merit to receive forgiveness of sins O sinful man how canst thou merit to receive that which is Christs only gift 27. Let the Priest bow himself to the Host saying I worship thee I glorifie thee I praise thee What monstrous Idolatry is this thus to worship a piece of Bread 28. Let us worship the sign of the Cross What I pray you will not these Idolaters worship 29. Respect not my sins but the Faith of the Church By this reason one may be profited by anothers Faith which is contrary to the Scripture The just shall live by his Faith by his own and not anothers Rom. 1.17 I shall pass by diverse other Errours and come to the last 30. In the end of the Mass according to the use of Sarum there is annexed the from of blessing or consecrating the Paschal Lamb with this Praier Vouchsafe to sanctifie this Paschal Lamb that as many of thy people as do cat thereof may be replenished with all heavenly Benediction c. What gross Superstition is this that they should still retain the use of the Paschal Lamb which cannot be but to the great derogation of the true Paschal Lamb Christ Jesus that the Body being come the shadow should be still retained Other Errours in the manner of celebrating Mass 1. ALl is done and said in the Latin tongue not understood of the people and often not of the Priest himself which is not to edification 2. They use many irksome tedious and frivolous repetitions of the same words as Benedicamus Domino is sung ten several times together and Ite missa est is sung thirteen several times with long and tedious notes 3. The Priest is charged in the Rubrick to say divers Praiers privatim secretly to himself as that Praier Deliver us from all evil past present and to come c. 〈◊〉 〈◊〉 Lamb of God that takest away â—he sins of the world These and many other words must be pronounced secretly to himself contrary to Saint Paul who would have Praiers so said that they may be understood and thereunto Amen answered by the people 1 Cor. 14.16 4. The Priest is taught by the Rubeick to make thirty several Crosses at the least upon the Bread the Cup the Altar his Forehead but no such crossing is to be found in Christs Institution which they profess to follow 5. Their Gesture in saying of Mass is so changeable so ridiculous so affected that a man would think a Plaier were coming forth upon the Stage when the Priest addresseth himself to the Mass nay Rossius was not so full of action as the Massing-Priest is of gesture varying and changing it at least forty or fifty times during the celebration of the Mass Their Errours concerning the Church 5. THey assert that the Catholick Church is always visible Canis c. de fide symb art 18. and not seen only unto the members of the Church but notoriously known to the whole world neither do they mean any particular Church so to have been visible but the universal Catholick Church which they define to be a visible Congregation of all faithful men 2. Bellarm. lib. 3. de Eccles That the Catholick Church is no other than the Roman or that which the Roman Pope is over Bellarmine defining the Church makes this one part of the definition to be subject unto the Bishop of Romes Jurisdiction and therefore they conclude that they are out of the Church and no better than Hereticks that do not acknowledg the Pope to be their chief Pastor So they make the Roman Faith and Catholick to be all one 3. That the Catholick Church cannot possibly err not only in matters absolutely necessary to Salvation but not in any thing which it imposeth or commandeth whether it be contained in the Word of God or not yea that it cannot err in those things which beside the Word of God are commanded But because the Papists endeavour to invest the Popes and the Roman Church with an infallible Perfection Dr. Du Moulins Auswer to Card. Perron for King James it will be expedient to shew by invincible proofs that the Roman Church hath erred and doth err I shall therefore only produce the Errours approved by their Popes and Councils as the learned Doctor Du Moulin in his answer to Cardinal Du Perron hath set them down In the year of our Lord 787 a Council was assembled which the Roman Church approveth and reckoneth among the universal Councils there sate the Legates of Pope Adrian who wrote a Book purposely for the defence of that Council 1. In the seventh action that Council commandeth the Adoration of Images upon pain of Anathema in these words We hold that the Images of the glorious Angels and of all Saints must be adored and saluted but as for him that hath not the will so to do but staggereth and is doubtful about the adoration of the venerable Images this holy and venerable Synod doth anathematize him In the fourth Action of the same Synod these words are found Images are of equal worth with the Gospels and the venerable Cross And in the same place the Image is greater than the Word and the Praier In the fifth Action the Council declareth that Angels are corporal that there may be a ground for making Images of Angels The same Council to prove the Adoration of Images corrupteth the Scripture in diverse places In the year 869. a Council was held at Constantinople which our Adversaries call the eighth General Council The third Canon of that Council is in these words We decree that the sacred Image of Jesus Christ be adored with the same honour as the Book of the holy Gospels and the Figure of the precious Cross In the year of our Lord 1059. Pope Nicholas the second assembled a Council against Berengarius where it was declared that the Bread and Wine which is put upon the
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
mortal sins whether they be committed in mind heart will and cogitations only or in word and work with all the necessary circumstances and differences of the same 16. That this sacramental Confession as they call it must be made secretly to the Priest 17. That every Christian ought once in a year to present himself when he is come to years of discretion to the Priest and to make his confession to him viz. in time of Lent 18. This order and custom of Confession they hold to be a divine Ordinance no humane Tradition 19. That every one is to confess to his own Parish Priest 20 By this means Confessors will fearch into the secrets of the Marriage-bed Benedict Câ—nf s Toâ—et de Instituâ— Sacâ—rd Navaâ— Sanchez Burchaâ—d and enquire of things which ought not to be named under colour of examining the Consciences they play with libidinous interrogations and teach all kinds of vices you shall find there a thousand sorts of charms philters vices against Nature and meretricious tricks under colour of awaking benummed Consciences and bringing them to Confession Who so will understand some of that impure Science let him read the Book of Benedicts Confessions Cardinal Tolet of the Institution of Priests Navarrus Sanchez the Roman Penitential and the Decree of Burchard Bishop of Wormes By the same Confessions Priests discover the secrets of Kings know their weaknesses and learn their intentions of which they inform the Pope 21. By the same Confessions the Popes have usurped a power over the Temporals of Kings and over their persons imposing satisfactory Penances upon them after Confession and not granting them absolution but upon conditions burdensome to their Crowns and ignominious to their persons I pass by the sordid trick of taking twelve pence for a Confession It seems they hold it unreasonable that a man should forgive sins for nothing 22. Du Moulin One of the great abuses in this point is that the Papists put Confession among meritorious Works as if a Murtherer deserved recompences for freely confessing his crime By that reckoning it will prove an useful and a salutary course to commit a multitude of sins to get multitudes of merits by confessing them 23. It is also a rule of these Doctors that a sinner may confess part of his sins to one Confessor and part to another and so have from each of them a demi-absolution 24. They assert that it is not a sufficient satisfaction to believe that Christ hath abundantly satisfied for us neither yet is it enough to amend and correct our lives but God must also be satisfied for our sins by the punishment and chastisement of our selves as by affliction laid upon us by God or penance enjoined by God or by Praier Fasting Alms-deeds which we do take up for our selves 25. That satisfactory Works are not only profitable to the sufferers themselves but also for other their fellow-members in Christ and one may bear the burden and discharge the debt of another 26. Not only amendment and ceasing to sin or Repentance in heart before God is always enough to obtain full reconcilement but there must be outward penalty correction and chastisement besides 27. That Praier Fasting Alms are those satisfactory Works whereby we do satisfie God for the temporal punishment due to sin and besides these there are other Works which we are not bound unto as whipping beating of the body and the like 28. Three ways they say God is satisfied 1. By bearing patiently the punishment that God layeth upon us 2. By assuming voluntarily the laborious and painful works of penance 3. In willing undergoing the Sentence of the Priest in his penal injunctions 29. The satisfactory and meritorious Works of the Saints which do abound being communicable and applicable to the faithful that want are the very ground of the Indulgences and Pardons of the Church and the very treasure thereof and to be dispensed according to every mans need by the Pastors of the Church Here many blasphemies and untruths are couched together 1. That a mans penalties may be greater than his sins and so his abounding may supply another mans want 2. That the Church Governours may dispense the merits of one to another They say the contrary themselves that the abounding passions of the Saints are applicable to others by the sufferers intention Rhem. 1. Colos 2.2 Then not by the Churches dispensation 3. It is a great blasphemy that one may be holpen by anothers merits and it doth derogate from the truth of Christ whose only merits are the treasure of the Church And what a presumption is this that they dare to match the sufferings of Christ and of the Saints together 30. That by the censure of the Church imposed upon offenders they do not only satisfie the Church but God also and so consequently the Indulgence of the Church doth set them free from the guilt of the punishment of sin both before God and Men. Of the divers Kinds of Indulgences and the Profit of them BEllarmine rehearseth five kinds of Indulgences and justifieth them all 1. That there is an Indulgence of forty days which is a release of the penance which was to be done forty days 2. There is an Indulgence of the third or fourth part of their sins that is of the punishment due for so much of their sins 3. An Indulgence plenary was for the whole punishment and sometime Indulgences are granted for ten or twenty thousand years Tâ—en so many blasphemies and other sins as are by some committed every moment deserve many thousand years penance which notwithstanding by the sharpness of Purgatory-pain may be satisfied for in three or four hundred years 4. Indulgences are granted to some in their life-time to some in the point of death 5. Some are temporary for a time as limited to daies and years same are perpetual which are tied to places Churches Altars or to things moveable as to Rosaries Holy-grains c. 1. They hold that Indulgences are profitable to all whosoever not only to notorious and publick offenders but even to those that are tending to perfection 2. That the power of granting Indulgences doth rest only in the Pope as the Successor of Peter to whom Christ said Whatsoever you loose on Earth shall be loosed in Heaven Matth. 16.19 2. That plenary Indulgences can only be granted by the Pope neither by Cardinals whose Indulgences exceed not an hundred daies neither by Bishops or Metropolitans who can grant Indulgences but for one year in the Dedication of Churches and for forty daies at other times nor yet by General Councils 3. Bishops receive this power to give Indulgences not immediately from God but from the Pope from whom also they receive their Jurisdiction and this is an argument thereof because the Pope may make void Indulgences granted by Bishops but so-can he not Orders or Sacraments ministred by them 4. That Parish-Pastors have no power to give Indulgences but by Commission from the Pope
or their Bishop because they are the Princes of the people of God to whom it belongeth to distribute the common Goods of the Church 5. That the power of Order is not necessary to give Indulgences but the power of Jurisdiction only and therefore the Pope or Bishop may grant Indulgences though they be not in Orders 6. Neither is this power of Indulgences lost by any deadly sin Of the Disposition required to be in them that receive Indulgences 1. THe Papists say that Indulgences Dâ— Willet Controv. may be granted to a sinner and for such works as are done while he is in the state of sin as if a sinful man do contribute toward the recovering of Jerusalem 2. Yet a man cannot perceive the fruit of such Indulgences unless he be in the state of Grace 3. If the good work enjoyned to be done be accompanied or joyned with venial sin it hindereth the fruit of Indulgence 4. That he that will receive benefit by these Indulgences must confess and be truly penitent 5. He cannot enjoy the Indulgence that doth not perform all the works that are enjoyned 6. That Indulgences may be profitable to those that will not though they can satisfie for themselves but do rest in the satisfaction of others How the Papists hold that Indulgences are profitable for the dead 1. THat the Praiers of the living and other works by way of impetration profit the dead ergo the same works being also satisfactory do also benefit them by way of satisfaction 2. That the faithful departed make one Body and one Church with the faithful living therefore say they the satisfactions of the living may be applied to the dead 3. As to the manner how Indulgences are applied to the dead some of them affirm that the Pope may judicially absolve the Souls in Purgatory and that they do belong unto his Jâ—â—â—â—diction and so he may extend 〈◊〉 indulgences to them as unto the living Some say that Indulgenâ—â—◠〈◊〉 profitable to the dead after 〈◊〉 â—â—â—ner of the suffrage of the Câ—â—â—â—â— as the Praiers of it do 〈◊〉 by way of merit impetration satisfaction so Indulgences are granted to the dead as they are satisfactory and so after the manner of a suffrage as it is satisfactory Some of them think that Indulgences do profit the dead of condignity and worthiness 4. They hold that Bishops and other inferiour Prelates cannot apply Indulgences to the dead but only the Pope 5. That Indulgences directly belong to the living indirectly to the dead no otherwise than as the living do perform the works enjoyned for the dead 6. That Indulgences do not profit the dead in common otherwise than as they rejoice one for anothers good but only those Souls are delivered thereby to whom they are particularly intended 7. That the Pope may release unto a man living the pain of Purgatory which otherwise he were subject unto But when the Papists have cast up their accounts they shall find that neither Purgatory nor Pardons will serve their turn their summa totalis will be Christ crucified As for Indulgences and Popes Pardons the antient Councils were never of Council with them the old Fathers never favoured nor so much as savoured them Their Errours concerning Fasting VVE are so far from condemning of Fasting which is so often recommended in Scripture and joyned with Praier that as Praier sanctifieth the Fast so the Fast may add heat unto Praier and bring down the insolency of the Flesh Sobriety preserveth Chastity bridleth Lust and is a help to Watchfulness Our complaint of the Roman Church about Fasting is 1. That she hath changed Fasting into a distinction of Meats They place their Fasts not in Sobriety or Temperance in Meat and Drink neither in a total abstaining from all Meat and Drink for a certain time which was used of the Antients but in abstinence from Flesh and white Meats 2. They put Fasting among Merits and Satisfactions of an exercise of Humility making an occasion of Pride 3. The Pope hath taken this occasion to raise his Empire to set a Rule to the Markets to the Kitchins to the Bellies reserving to himself the authority to dispence having to that effect multiplied Fasting-days to that number that they are more than one quarter of the year taking upon him to give Laws to the universal Church whereas in old time Bishops gave Orders every one in his Diocess without any dependance upon the Prelat of Rome as Doctor Du Moulin noteth 4. That of sins against Gods Law as Fornication Stealing and Lying the least Priests can give the Absolution but eating a bit of Flesh in the holy Week is a sin for which a man is sent to the Bishop or to the Penitentiary And they account that man to commit a more heinous crime who should taste Flesh upon the days forbidden than he that should be taken in Adultery or other wickedness And in Italy and Spain men are in greater danger for tasting Flesh upon the days inhibited than for committing capital crimes 5. In the Roman Church he that hath eaten his belly full of Fish is accounted to have fasted but he that for want of other meat hath eaten a little Flesh is thought to have violated the Fast 6. They lay a strait Yoke upon mens shoulders charging them under pain of damnation to keep their Fasting-days making it deadly sin yea Heresie to transgress them as one Lawrence Staple was persecuted anno 1531 because in Lent having no Fish he did eat Butter and Cheese 7. There are many Mockeries in their Popish Lent-fast 1. They permit most delicate Fishes to be eaten which are more dainty than any Veal or Mutton such as are Pikes Trouts Salmonds Gudgeons Lampreys Oysters c. These use to be Dainties many times in the more costly Banquets of rich men perhaps of Noble Personages The use of these and the drinking of choice Wines are a fit means forsooth to tame the Flesh 2. And that these Hypocrites may seem to fast till evening they sing their Even-song at Dinner-time that afterward they may freely banquet and take their repast as if God did not know the hour of the day but by their Service and Singing 3. In the evening they make a Collation so they call it with divers delicate Sawees Confections Spices Almonds and Wine and in the mean time they bear the World in hand that they fast notably 8. In the Roman Church one man fasteth for another as if a Judg ought to release a Fellon because his Brother hath not dined as a learned man noteth 9. That the Penances of Fasting imposed on a sinner are redeemed with Money and that corporal pains are changed into pecuniary 10. That this opens a wide Gate unto Traffique so far that the Book called the Taxation of the Apostolical Chancery puts a certain price to the Letters of such Dispensations in these Words That a Lay-man may not be obliged to fast upon the days to which he is
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