Trinity we may say three eternals adiectiuely which is direct against the Creed of Athanasius The Friers of the order of Dominicke and Francis anno D. 1243. as Matth. Paris testifieth in Henrico 3. p. 593. taught that the diuine essence is not formally the same in the holy ghost that is in the father and the sonne which may not stand with the deity of the holy ghost Augustine Steuchus in princip genes saith that coelum empyreum was coeternall with God hee might as well haue made two Gods The same man in Genes 2. saith that Adam should haue died although he had neuer sinned he denieth also that sinne is the cause of death opposing his opinion to the Apostles doctrine Rom. 5. Hector Pintus in Danielis 12. denieth the resurrection of infants dying not baptised To let others passe for this time and to talke only of the rubicundious Cardinal Bellarmine whom our chatemiticall Masse-priests call master first lib. 2. de Christo c. 26. hee saith that it is not repugnant to one person to be both the sonne and the holy ghost as if there could be three persons there being but two onely Secondly euery act whereby virginity is lost he calleth coinquination and turpitude lib. 1. de matrimonio c. 5. as if the mariage bed were not truely vndefiled as the Apostle saith Heb. 13. Thirdly he saith that Christ neuer had but the Christian church for his spouse de cleric lib. 1. c. 24. which excludeth the church of God before Christ from his espousals and from the right of the Catholike church which is truely his spouse Fourthly in his booke de bonis operibus hee seemeth to allow community of wiues In his second booke de amiss grat c. 18. he teacheth that the magistrate sinneth not in appointing a seuerall place of the city to common whores like a lusty Cardinal allowing whores but like a false Apostle condemning mariage In his booke de monachis c. 14. he saith the Saints doe participate the nature of God but better diuines than hee define that Gods essence is incommunicable In his first booke de purgatorio c. 10. he confesseth that a man may be called his owne Sauiour and Redeemer thus he hath brought his schollers to a faire passe for diminishing and denying the merit of Christ in our formall iustification and redemption he would make them beleeue that euery man may redeeme and saue himselfe And thus you haue seene a large packe of popish heresies at the first suruey but wee shall adde more if neede bee at our next CHAP. IX A catalogue of diuers notorious impicties and blasphemies contained not onely in Popish bookes but also in the corps of Popish religion IF it be no small sinne to take the name of God in vaine how haynous a sinne is it to blaspheme the holy name of God all sinnes compared to blasphemy saith Strabus in Isaiae c. 18. may seeme light so grieuous it is that the scriptures sometime auoid the naming of it and in liew thereof vse the word of a Iob. 1. Benediction yei is blasphemy so common in the mouthes and writings of Papists that al the rest of their impieties though otherwise intolerable seeme small in comparison hardly can they speake without blaspheming the Roman catechisme in the exposition of the third commandement or the second as the Papists recken confesseth against them this abuse quis non videat say the authors of the catechisme omnia iureuirando affirmari omnia imprecationibus execrationibus referta esse that is who seeth not that all things are affirmed with oathes and that all mens mouthes are full of cursings and execrations whosoeuer hath beene conuersant among Papists knoweth this to be true they teare God in peeces and neither respect the lawes of God nor man albeit the emperor in the law ne quis luxurietur c. calleth this tearing and blaspheming vnnaturall luxurie They teach that the body of Christ is in the Sacrament blood flesh and bone and call it their Lord and God and yet like Canibals they cate and swallow downe their Lord and God and make no bones of it Blasphemously also they affirme that a dogge or a hogge eating a consecrated hoste doth eat Christs true bodie If a dogge or hogge b p. 4. q. 45. saith Alexander Hales should eat a consecrated hoast I see no cause but the Lordes body should go therewithall into to that dogges or hogges belly and Thomas Aquinas 3. p. sum where some of his fellowes were ashamed of this error reprehendeth them for it allowing this beastly deuouring of Christs body Gregory the seuenth as we read in Beno Cardinalis consulted with this God of paste when he could receiue no answere threw him into the fire Ioannes Portuensis as he reporteth disclosed the matter tale quid fecit Hildebrandus vnde deberemus viut incendi saith he this fact saith Beno was that he threw the sacrament of the lords body into the fire because he could receiue no answere of it against the emperor Pius the fist cast one agnus Dei into the water of Tiber another into the fire as saith Hierome Catena in Pius his life Cresciuto il Teuere saith he pio vi gittò vn agnus dei il fuoco appreso in vna casa piena di fieno vi si git to vn altero if then latria be due to the images of Christ then did Pius cast that into the fire and the water that he worshipped as God Clement the sixth in the chapter vnigenitus ext com de poenit remiss maketh the Romanistes thus to cry to the Pope domine aperi eis thesanrum tuum fontem aquae viue Lord open to them thy treasure the founteine of liuing water as if the Pope had with him a treasure of graces and as if his indulgences were the water of life The Masse-priests euery day sell Christ and that for meere trifles Brigit therefore as one reporteth in a treatise called onus ecclesiae c. 23. saith they are worse then Iudas for he sold Christ for good mony these sell him for euery commoditie pro omni mercimonio The honour of God they ascribe to the Virgin Marie and to Saints Confessing their sinnes they ioyne Mary with God and leaue out Christ saying consiteor deo omnipotenti B. Mariae semper virgini c. Likewise in a certaine prouinciall constitution beginning authoritate dei omnipotentis de sent exc they pronounce excommunication by the authority of God and our lady and vouchfase not once to name Christ Against the breakers of their lawes they denounce the anger of Peter and Paul as appeareth commonly in late decretales Christ they quite forget Horatius Tursellinus in an epistle to Peter Aldobrandini prefixed before the history of our Lady of Loreto and allowed much by the Iebusites saith that God made the Virgin Mary as much as could be companion and partaker of his power and Maiesty and gaue to her the rule
decretales and Romish traditions CHAP. III. Of the wicked doctrine of Papistes concerning the law of God and the performance thereof LOng it were to relate all the wicked and false doctrines of Popery in euery point of Christian faith beside that the same is performed largely by diuers learned men in diuers ample volumes we will therefore heere speake onely of some principall points of religion and shew how they haue beene by our aduersaties most notoriously abused and corrupted and so proceed to intreat of the beginnings proceedings impieties falsities contradictions and other abuses and defects that are generally found in Popery First then wee finde that they haue not only taught impiously of Gods law but also reiected the same for their owne traditions generallie they hold that the Popes lawes bind in conscience and that it is sinne to transgresse them but if this were so then were not the knowledge of sinne by the law as the Apostle teacheth vs neither were the law of God perfect nor a certaine rule of Christian life nor were God the onely lawgiuer that could saue and destroy Bellarmine lib. 1. de stat peccat c. 3. saith that there are certaine sinnes or transgressions of the law so light and little that they deserue not eternall death but this doth frustrate the sanction or vigour of the law that pronounceth them accursed which continue not in all things which are written in the booke of the law to do them as we read Galat. 3. The Scotists and most Papists now hold that the Virgin Mary was neither conceiued in sinne nor euer committed sinne but the Apostle Rom. 5 saith that by one man sinne entred into the world and death by sinne went ouer all and Galat. 3. he sheweth how the scripture hath concluded all vnder sinne All of them hold that in the regenerate concupiscence is no sinne yet can they not deny but that concupiscence is forbidden by the law of God and thereupon the Iebusites in their censure of Colein denie all to bee sinne that is repugnant to the law of God Let Christians therefore imagine whether they will follow the Apostle that sheweth sin to bee knowen by the law and that concupiscence is sinne or the Iebusites denying the same The Iebusites of Collein fol. 194. affirm that what the law commandeth concerning the loue of God with our whole hart mind soule pertaineth not to vs in this life as if God had giuen a law to soules in the life to come and not to men in this life this error our Sauiour confuteth Matth. 22. where he assoileth the Scribes question concerning the greatest commandement in the law The same fellowes fol. 48. affirme that a regenerate man is able to performe the law of God perfectly but if this be so then they are deepe plunged in the heresie of the Pelagians who were condemned for holding that Christians are able to liue without all sinne The Papists teach that we are to bee iustified and saued by the workes of the law but the Apostle 2. Cor. 3. teacheth contrarie that the law is the minister of death The law of God forbiddeth vs the hauing of other gods beside him in which commandement wee are also forbidden to giue the honour of God to creatures but Papists beside God in heauen haue a God on earth as appeareth euidently by the chap. satis dist 96. and diuers glosses of canonists and glosing flatteries of Papistes they worship the sacrament also as God and Bellarmine lib. de monachis c. 14. doth call Saints Gods by participation the honour of God they giue to Saints and Angels yea to the images of Christ of the Crosse and of the Trinity in the honour of Angels and Saints they say masses and offices they erect churches altars and images and burne incense vnto them they call vpon them sweare by them make vowes and confesse their sinnes vnto them The second law of the first table prohibiteth the making of grauen images to the intent to bow vnto them and to worship them but Papistes do both make them and praie and crouch before them they do also offer gifts and burne incense vnto them as the heathen did to their idols nay which the heathen did neuer they giue the same honour to a picture of Christ or of the Crosse or of the Trinity which they giue to God himselfe praying to the Crosse they say ô Crosse of Christ protect me ô Crosse of Christ defend mee from all euill The third law forbid deth periury the vaine vse of swearing and all abuses of Gods holy name and word but little is the same regarded by the Pope and his complices for they do not onely breake their oathes but also lightly dispense with periured persons Gregory the seuenth as in his life appeareth forswore the papacy and yet regarded not his oath the like we find related of Pope Formosus commonly they loose and assoile subiects from the bond of their oath to Princes absoluit Gregorius 7. omnes a iuramento quos fidei tenuit obligatio saith he that wrote the life of Henry the fourth Paschal the second hauing solemnly sworne to the Emperour presently brake his oath as we may see in Otho Frisingensis and diuers other historiographers Gregory the twelsth as Theodoric à Niem testifieth tract vnion 6. c. 29. was publickely accounted a periured person periurus publicus Charles the French King as Theodoric à Niem tract vnion 6. c. 14. testifieth chargerh Gregory the twelfth and Peter de luna with periury violauerunt sidem fregerunt votum promissum non tenuerunt and againe ô magnum scelestum facinus saith hee speaking of their periuries Innocent the seuenth hauing vowed and sworne to vnite the papacy would not doe it notwithstanding his oath as wee read tract vnion 6. c. 39. quam vouit iurauit facere noluit vnionem in the conuenticle of Constance it was decreed by this wicked synagogue that oathes and promises were not to be holden being made to heretickes the periury of Ladislaus which Eugenius the fourth induced him vnto cost the losse of many mens liues Gulcciardine histor lib. 8. doth testifie that the Pope decreed that it should be lawfull to recall all couenants and promises made by the Popes predecessors that impious fellow Pius the 5. in his Bul against Queene Elizabeth of pious memory did excommunicate such as would not take armes against her and yet her subiects were sworne to obey her all Papists commonly are great swearers and forswearers in the Roman Catechisme in 2. mandat they complaine that their people were giuen to swearing and cursing Quis non videat say they omnia iureiurando assirmari omnia imprecationibus execrationibus referta esse they sweare by saints bread salt and other creatures infringing Gods commandement Deut. 6. that requireth men to sweare by his name Finally the Popes and their complices most shamefully wrest and turne scriptures making them serue to their humours and pleasures The fourth
his body be really present in euery Popish altar and consecrated host but it implieth a contradiction to be continued and not to be continued both which do follow if a bodie which is continua substantia be discontinued in place Seuenthly denying Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and affirming that his diuine essence had a beginning from some other they fall within the compasse of the errour of the Tritheits affirming that there is one essence not begotten another begotten another proceeding which heresie doth teare the vnitie of the Godhead into pieces and plainly make more Gods then one so running with violence vpon Caluin without cause they run themselues out of breath and fall headlong into most grosse heresies Eighthly the scholemen determine that the sonne of God might haue assumed any other nature beside that of man of which it followeth that as God was made man so he might haue beene made a stone or other creature which is an opinion most blasphemous and derogateth from the mystery of Christ his incarnation 9 They deny resolutely that Christ as man profited in wisdome but that is contrary to the words of the holy ghost to the doctrine of the fathers and ouerthroweth his humane nature Ambrose in his booke de incarnat dom sacrament c. 7. saith that Christ did profit in humane vnderstanding habet in Christo scientia aetates suas saith Tertullian lib. de pudicitia that is Christs wisedome was diuers according to diuers ages Maxentius in profess fid cath saith he profited in yeares and wisedome according to his humane nature and not according to his diuinitie 10 Generally they hold that Christs soule was omniscient and not ignorant of any thing but the scriptures shew that Christ according to his humane nature was ignorant of the day of iudgement as wee read Marc. 13. Nazianzen lib. 2. de filio saith he knew it as God but was ignorant of it as man neither doth this imply any imperfection or defect for then is ignorance a fault and an imperfection when we are ignorant of things which wee ought to know 11 The master of sentences lib. 3. dist 6. saith that Christ as man by grace hath both all knowledge and all power sola gratia habuit ille homo non meritis vel natura vt osset Deus siue Dei silius vt haberet omnem scientiam potentiam quam habet verbum cum quo est vna persona now if Christ as man haue all knowledge and all power transfused into his humane nature why should the Papists condemne the Vbiquitaries or how can they denie his presence in all places 12 By reason of their opinion of Christs fruition of the vision of the Godhead and his glorification they affirme that Christ was neuer troubled in soule with any perturbation or sadus Christi anima iaminde ab initio saith Bellarmine omnibus alijs spiritus sancti donis ita repleta fuit vt nulla vnquam vera perturbatio aut tristitia locum in cahabuerit lib. 4. de Christo. c. 2. but this doth crosse the plaine text of scripture nunc anima mea perturbata est that is now my soule is troubled saith Christ Iohn 12. and Matth. 26. my soule is sad vnto the death and it taketh from Christ all humane affection Ambrose de fide ad Gratianum sicut susceperat voluntatem meam suscepit tristitiam meam as he hath taken our will so he hath taken on him our sadnesse 13. Bonauenture in 3. sentent dist 15. saith that Christ in the time of his most bitter passion was in the greatest ioy that might be in summo gaudio but the scriptures do with diuers words of great dolour expresse his passion the Prophet saith he was broken for our iniquities and that he was a man full of sorrowes and the fathers are full in describing of the bitternesse of his sorow Thomas Aquinas also 3. q. 15. art 6. holdeth that there was in Christ true dolor and true sadnesse and the ordinary glosse in Psal 87. ex persona Christi dicitur repleta est malis anima mea 1. doloribus that is in the person of Christ it is said my soule is filled full of euils that is of greefes neither will the distinction of the sensitiue and reasonable soule serue for any couer of this error for mans soule according to the essence thereof cannot be diuided 14. That Christ hath satisfied the wrath of God for our sinnes the words both of the Prophets and Apostles doe assure vs verè languores nostros ipse tulit saith the Prophet Isay c. 53. he hath truely borne our infirmities and caried our sorowes the Apostle also saith that we are reconciled to God by the death of his sonne but the Papists doe diminish the merit of Christ his satisfaction and deny that he hath satisfied for the temporall paines of our sinnes 15. Bellarmine lib. 4. de Christo c. 11. holdeth that the fathers before Christ were not freed from hel before he came from limbus patrum but both scriptures and fathers teach vs that all the faithfull were redeemed and deliuered out of the handes of our enemies by the death of Christ vpon the crosse and not by his harrowing of hell or limbus patrum so it appeareth that they doe eneruat as much as in them lieth the crosse of Christ and the effect of his death and passion 16 Bellarmine lib. 4. de Christo c. 16. saith that Christs soule for three daies passed the place of the damned and the receptacle of heathenish children but neither doe scriptures nor fathers speake of any that came out of the place of the damned but rather the contrary for the Prophet saith that out of hell there is no redemption and Origen is therefore placed among heretikes because he beleeued that the diuels and the damned should in the end be saued are not these fellowes then damned teachers that place the Sauior of the world among the damned 17. the master of the sentences lib. 3. dist 12. § 3. doth aske the question whether the man Christ could sinne and so be damned non immerito quaeritur saith he vtrum homo ille potuerit peccare vel non esse deus and if he could sin then he doubteth not but he might also be dāned si potuit peccare potuit dānari in the end he concludeth wisely that if the soule of Christ had not been vnited to the God head he might haue sinned est sine ambiguitate verum saith he candem si esset non vnita verbo posse peccare nay Durandus in 3. sent dist 12. saith in a certein case Christ might be damned and that it is no more inconuenient to say that Christ is damned then to say that Christ hath suffred and is dead non est magis inconueniens dicere Christum esse damnatum quà m passum mortuum heere therefore Kellison and Parsons and their consorts may finde those blasphemies in their good masters
which they seeke greedily in Caluin but finde not 18. Certein Papists as the Master of the sentences sheweth lib. 3. dist 12. § 5. suppose that the sonne of God might haue assumed our nature in the sexe of a woman quidam arbitrantur saith he deum potuisse assumere hominem in foemineo sexu vt assumsit in virili and he doth not deny it but this inconuenience would haue followed that the sonne of God should haue been the daughter and not the sonne of man such absurdities are they which haue sounded in time past in Christian mens eares 19. Thomas Aquinas 3. q. 49. art 1. assigneth three means by which Christ hath wrought our saluation whereof the first is for that by his example he hath prouoked vs to charitie tribus modis saith he causauit nostram salutem primùm per moduÌ„ prouocationis ad charitatem but the scriptures shew that he is therefore called a Sauiour because he hath saued his people from their sinnes and if for this cause hee might be called a Sauiour then euerie one that prouoketh vs to charitie might be a Sauiour 20. Commonly they teach that Christ is only the meritorious cause of our iustification saluation and redemption and Kellison p. 261. assigneth this for a reason because he deserued grace for vs at Gods hands by which together with our cooperation wee may bee saued and redeemed but if he be the meritorious cause only of our iustâ—â—â—cation saluation and redemption then is he not properly our Sauiour and redeemer nor doth he iustifie vs. for not he that meriteth at our friends hands that wee should be ransomed out of the hands of our enemies but our friend that paieth our ransome is our redeemer so this blasphemous wretch denieth Christ to be properly our redeemer and Sauiour and next he maketh euery man his owne Sauiour and redeemer 21. Likewise the same surueior pag. 262. telleth his followers that Christ hath therefore freed vs from the tyranny of the diuell and captiuity of hel because he hath procured vs grace by the which when the diuell by him selfe or the world or the flesh prouoketh vs wee may resist mauger all the force of hell which is as much as if he should say that Christ hath not ouerthrowne or triumphed ouer our enemies but hath procured vs grace to ouerthrow the diuel and to triumph ouer him our selues that he is not the strong man that hath bound vp the Diuell that had vs in possession but that he hath made vs strong and able to binde the Diuell of the deliuerance from sinne and from the curse of the law by Christ he maketh no mention and if you aske him what he meaneth by grace he will tell you of charitie or a habit not distinct from charity such is the blasphemous doctrine of these impostors they ascribe the worke of their redemption immediatly to themselues and a farre off to Christ 22. He telleth vs further pag. 336. that Christes death was sufficient to haue redeemed the Deuils and damned also but this assertion supposeth a contradiction viz. that the same Persons may be both saued and damned it supposeth also that the Deuils and the damned may be saued which is an assertion direct contrary to the decree of God concerning their damnation would not then such impostors with their vaine supposals be chased from among Christians and placed among the damned crew of which he himselfe sometime talketh I doe the rather make mention of his contemptible fellow albeit he deserue no place among the learned because he gaue vs the first occasion to make this Surueie 22. Clement the sixth in the chapter vnigenitus extr com de poenit remiss doth apply these words from the sole of the foote vnto the head there is nothing whole vnto Christ as if Christ had nothing whole in him whereas the Prophet Isay c. 1. doth speake of the sinfull people of the Iewes for a little before he said ah finfull nation is not then this a proper comparison to match the immaculate lambe of God with an impure and finfull people and is not this a plaine abuse of scripture 23. The same man in the same place saith that the shedding of one drop of Christs blood would haue been sufficient for the redemption of all mankind his words are pro redemtione totius humani generis suffecisset but Kellison in his suruey pag. 256. goeth much further and saith that Christ with one teare or one word and not only with one drop of blood might haue redeemed vs. thus these impudent wretches euacuate the crosse of Christ and make his death superfluous which wee would the rather maruell at but that they are teachers of Antichrist and opposite to Christ and enemies of his crosse 24. For the most part they ioin the merites of Christ and his mother and other Saintes together and of them they make a treasure out of which the Pope may bestow indulgences to such as neede them or desire them but it is absurd to thinke that the Pope or any mortall man hath power to dispose or dispence Christes merites For he himselfe hath formerly disposed of them beside that it is a great disparagement to Christes merites either to supply them with the merits of Saints or to make Saints and mortall men redeemers and Sauiors and deliuerers from sinne 25. Bellarmine lib. 1. de indulgentijs affirmeth that Christ had superfluous merites as if Christ had not knowen how much was sufficient or left others to discerne of his merits better then he did himselfe 26. The scriptures teach vs that by the merits of Christs death only we haue remission of sinnes but Thomas Aquinas p. 3. q. 49. art 1. saith that by charity wee obteine remission of sinnes Caritate consequimur veniam peccatorum saith Aquinas 27. Of the virgin Mary most of them say that she was conceiued without originall sinne and of Hieremy and S. Iohn Baptist that they were sanctified in their mothers wombe of which it followeth that Christ is not the redeemer of all mankind for what needed they a redeemer that were not borne sinners nor subiect to the curse of the law 28. But nothing is more blasphemous then that they teach that dogs and hoggs mise and birds and other brute beastes doe eate the true bodie of Christ when they eat the Sacrament nay that such beasts doe eat their God but this is the opinion of Alexander Hales of Thomas Aquinas and the schoolemen best reputed of and the master of sentences holding the contrarie lib. 4. sent dist 13. is therefore censured now herein they passe the idolatrous gentiles for the Aegyptians did not eate those creatures which they adored as Gods these deuoure their God and Sauiour like bread 29. They say that Christs true body is in the sacrament and yet he hath neither flesh nor bone that can bee felt or seene there this therefore is not farre from the heresie of Valentinus and destroieth the verity of
reprochfull humours but neuer did Catholickes so teach the Apostle 2. Tim. 3. saith they are able to make vs wise to saluation and that they are giuen of God to make the man of God perfect S. Augustine lib. 2. de doct Christ c. 9. saith that all things necessarily belonging to faith or manners are conteined in plaine places of scriptures the ancient fathers do euery where speake honorably of scriptures and Ireney saith it is the propertie of heretikes when they are conuinced by scriptures to accuse them Secondly these are speciall points of Popery viz. that the Pope is the foundation head and spouse of the church that his decretales concerning matters of faith are infallible that vnwritten traditions are the word of God not written and equall to scriptures that the old Latine vulgar translation of the bible is authenticall for the most of this is deliuered and determined in the conuenticle of Trent sess 4. the rest is holden by the canonists and the Popes proctors these doctrines are contrarie to the wordes of the Apostle 1. Cor. 3. who sheweth vs that no other foundation can be laid but Christ Iesus and Ephes 2 where it is said that the faithfull are built vpon the foundation of the Apostles and Prophets Iesus Christ being the chiefe corner stone Irenaeus lib. 3. aduers haeres c. 1. sheweth that the scriptures are the pillar and foundation of our faith Chrysostome hom 6. in Matth. saith the church is Hierusalem whose foundations are laid vpon the mountains of the scriptures that the Pope should be the foundation of the church and not be subiect to error in determining matters of faith is contrary both to scriptures and fathers as I haue already shewed in my bookes de pontifice Rom. the diuersitie and contrarietie of diuers editions of the old Latine vulgar translation of the bible we haue proued heretofore that it differeth from the originall it is apparent and Arias Montanus Erasmus Caietan and diuers others acknowledge it the fathers in matters of doubt send vs to the originals the falshood of Romish traditions the repugnance betwixt them and scriptures I haue proued in my booke de scripturis against Bellarmine Thirdly the Papists allow no interpretations of scriptures against that sense Cont. Trident. sess 4. which the church of Rome holdeth contra eum sensum quam tenuit tenet sancta mater ecclesia and by the church they vnderstand the Pope principally but that was neuer the opinion of Catholikes nay the Pope and his followers allow diuers interpretations contrarie to the iudgement of all auncient fathers and catholikes they beleeue that these words of Christ feede my sheepe do properly belong to the Pope and that thereby he hath power to depose Princes these words Hiercm 1. I haue appomted thee ouer nations and kingdomes they transferre to the Pope Boniface the 8. in the chap. vnam sanctam extr demaior obed doth thereof conclude that the Pope hath power to iudge all earthly princes Innocent the 3. in the Chap. solitae de maior obed because it is said Genes 1. that God made a greater and lesser light in the firmament collecteth that the Pope is aboue the emperour Christ said do this in remēbrance of me they interpret it as if Christ had said offer vp my body and blood to my father and do it in remembrance of Angels and Saints Christ said search the scriptures and drinke yee all of this which they expound as if he had forbidden laie-men either to search scriptures or to receiue the cup. They haue also infinite other such like peruerse interpretations of scriptures contrarie to the exposition of Catholike fathers and yet stiffle maintaine them 4. Catholikes neuer allowed the legends of S. George S. Christopher S. Catherine S. Vrsula S. Cyprian the magician and such legends as the Papists reade in their churches publikely and beleeue them as traditions of their Elders and grounds of faith the legend of S. George of Cyricus Iulitta of Abgarus and of the inuention of the crosse is condemned by Gelasius c. sancta Romana dist 15. 5. Tho. Aquin. opusc cont errores Graec. saith it is a matter of faith to beleeue the determinatiō of tho Pope in matters belonging to saith or maners a matter neuer beleeued by Catholikes 6. Bellarmine and others say that the Popes lawes doe bind vs in conscience but this neuer entred into the thought of Catholikes S. Iames. c. 4. saith we haue only one lawgiuer and iudge that can saue and destroy 7. They beleeue that images are to he made and worshipped and consequently fil euery corner of their churches with images they also thinke it lawfull to picture God the father like an old man and the holy ghost in the figure of a doue but the law of God expressely forbiddeth the worship of grauen images and all such similitudes and Lactantius lib. 2. instil c. 19. saith there is no religion where such images are S. Augustine de fid symbolo saith that it is impious to place the image of God in the church tale simulachrum deo nefas est Christiano in templo collocare 8. The Iebusites of Collem in their censure teach that we are iustified by the law and that our life and saluation doth consist therein but the Apostle teacheth vs that the law is the minister of death and Irenaeus testifieth lib. 3. aduers haeres c. 20. that the law being spirituall doth only manifest sinne and not kill it and so doe Catholikes beleeue 9. The conuenticle of Trent sess 5. teacheth that concupiscence is not sinne in the regenerat but the Apostle Rom. 7. sheweth the concupiscence is sinne and all true Catholikes must needes confesse it seeing it is forbidden by the law 10 Bellarmine and his consorts beleeue that all Christians are able to performe the law perfectly but Catholickes beleeue that this sauoureth of Pelagianisme for if they be able to performe the law of God perfectly then may they liue without all sinne which Augustine and Hierome in their disputes against the Pelagians declare to be heresie 11 Papists beleeue that the Pope is able to dispence with oathes and to absolue subiects from their obedience and fealty to their Princes but Catholickes assure themselues that it is impious to take Gods name in vaine and to violate lawfull oathes vpon the Popes or any other mans warrant 12 Papists teach that the Virgin Mary was exempt from originall sinne as we may perceiue by Bellarmine lib. 4. de amiss grat c. 15. and by the decrerale of Sixtus 4. and this is the most common opinion but Catholickes thinke contrary for the Apostle Rom. 5. saith that through the offence of one all men are subiect to condemnation 13. They beleeue that the blessed virgins house was caried out of Galiley into Dalmatia and from thence into Italy by the ministery of Angels and that the same is now at Loreto but Catholikes laugh at such fables and esteeme the worship
of her image there to be idolatrous 14. They celebrate the feast of our Ladies conception and of the assumption of her body into heauen as appeareth by their missals and breuiaries but Catholickes drslike both as grounded vpon apocryphall fables and lying legends S. Bernard epist 174. speaking against the feast of her conception saith she needed no false honours 15. Catholickes neuer beleeued that Christ had a body inuisible impalpable and not comprehended in a place S. Augustine de essentia diuinitatis saith that Christ according to his humane nature is visible corporal and local but our aduersaries teach that his true body is in the sacrament where it is neither seene felt nor circumscribed in a place 16. They speake reuerentlie of Christs body and hold it blasphemy to say that the same may be cast into the fire or eaten of dogs or hogs or other brute beasts but the Papists doe not so much as goe about to cleare themselues of this blasphemy 17 They teach that Christ had a body like to ours in all things sin except the Papists beleeue that his body is really in the sacrament and conteined in the compasse of a consecrated host and that the same is inuisible and able to penetrat other solide bodies without the dissolution of their substance but such abodie no man euer yet had nor by nature can haue 18 They beleeue that euery body is continued to it self or as Logicians call it continua quanutas but Papists beleeue that Christs body is in heauen and earth and euery altar and yet not in the middle places whereby it followeth that Christs head in heauen is not continued to his feet being in a consecrated host in earth 19. Vigilius lib. 4. cont Eutych saith that Christs body being now in heauen is not on earth and that is the faith of Catholickes but the false and pretended catholickes beleeue that his body is both in heauen and earth and diuers distant places at one time 20. Catholickes beleeue that Christ only is our redeemer for so the Apostle teacheth vs Rom. 3.1 Cor. 1. and diuers other places but Bellarmine in his first booke of indulgences teacheth vs that saints and others may be called redeemers all his consorts also teach that the Pope by his indulgences redeemeth soules out of purgatorie 21. Catholickes acknowledge that Christ is our iustice for so the Apostle 1. Cor. 1. expresly saith they beleeue also that we are iustified by faith in him as we read Rom. 5. but Kellison in his suruey and his consorts teach that he is onely the meritorious cause of our iustification and that we are formally iustified and saued by our owne workes 22. Catholickes doubt not to make their election sure and being iustified by faith haue peace with God and are perswaded that nothing shall separate them from the loue of God for all this is Apostolike doctrine but Papists teach their followers to doubt of their election and of the grace of God towards them and depriue them both of peace of conscience and of all assurance of Gods grace 23. Catholickes beleeue that Christ was wounded for our transgressions and that he hath borne our infirmities and that by his stripes we are healed for so the Prophet Isay cap. 53. teacheth vs. but the pretended popish catholickes do lash themselues and hope by their owne stripes to heale their sinnes and to satisfie for them and without this satisfaction they beleeue that no man can obteine remission of sinnes 24. Catholickes euer spared their owne bodies but certaine heretickes and idolaters did vsually afflict their bodies and lash themselues before their idols in lashing of themselues therefore the Papists imitate the Priests of Baal and not true Catholickes 25. Catholickes beleeue that their sinnes are purged by the bloud of Christ as we read Hebr. 1. but Papists beleeue that their sinnes are purged in purgatory and by their owne satsifactions 26. The Greekes to this day neuer beleeued Purgatory neither doe any of the ancient fathers beleeue that after our sinnes are remitted Christians are to satisfie for temporall paines either in this life or in purgatory the doctrine therefore of purgatorie will neuer be proued Catholicke 27. The Apostles and ancient fathers neuer knew nor heard of the doctrine and treasure of the Popes indulgences this doctrine of Papists therefore is to bee abolished as not Catholicke 28. True Catholickes neuer beleeued that Christians were iustified by mariage the master of the sentences saith it is onely a remedy against sinne but Papists hold they are iustified by marriage aswell as by other Sacraments 29. The doctrine of the conuenticle of Florence concerning the forme of priesthood popish confirmation extreme vnction and their number of seuen sacraments cannot bee proued to be Catholicke 3. Bellarmine lib. 2. de effectu sacrament c. 3. and other his consorts affirme that Christians are instified by the sacraments ex opere operato or by their owne act and worke wrought whereby it followeth that they are iustified by greasing crossing and such like acts but this doctrine is not catholicke the Greekes to this day acknowledge no such doctrine nor is any such thing to bee found in ancient writers 31. The Greekes to this day renounce the Popes supremacy the ancient fathers neuer heard of a triple crowned Pope with a crossed slipper and a guard of Suitzers the doctrine therefore of the Popes generall vicarship taught by Bellarmine in his bookes de pontisice Rom. and by others is not Catholicke 32. Papists teach that some sinnes are done away by holy water and without repentance and that such sinnes deserue not death but the Apostle Galat. 3. sheweth him to be accursed that abideth not in all the words of the law to doe them and Rom. 6. saith that the wages of sinne is death this is also the faith of all Catholickes but of the efficacy of holie water to doe awaie sinnes true Catholickes say nothing 33. Papists offer the sacrifice of the masse pro redemptione animarum suarum for the redemption of their soules but Catholikes doe not hope for redemption but by the sacrifice of Christ once offered vpon the crosse 34. They make Christians eaters of mans flesh and drinkers of mans blood really and literally as their words in the chapter ego Berengarius dist 2. de consecrat do import but our Sauiour saith that the spirit quickeneth and Saint Augustine tract 25. in loan sheweth that Christs flesh is not to be receiued with our mouth or teeth vt quid paras dentem saith he why doest thou prepare thy teeth 35. They make their Priests creators of their creator as Innocentius in his bookes de myster missae stella Clericorum and Boner in his speech to the Priests in Queene Maries time in expresse words doe declare but Christians and Catholikes abhorre to heare Priests called creators or God to be made a creature 36. They make the Priest to intercede for Christs bodie and blood saying supra quae propitio
nor other vertue but only that he professe outwardly the Romish religion and be subiect to the Pope a matter of no great difficulty If a man take vpon him the habit of a Monke or a Frier they make it a second baptisate and that state they say is a state of perfection so you see how easie a matter it is with Papists not only to be a true member of the church but also a perfect Christian for who cannot take vpon him a Friars or Monkes weede in the apologie for Herodotus it is testified that a certaine Frier taught that the only way for the Diuell to be saued was to put on Saint Francis his coule Further they teach that the Pope hath power to grant pardons for fornication adultery incest rapes murders periurie trechery sodomitrie maranismes and all vices as appeareth by the Popes penitentiary taxes and that for no great sums of money now what more easie then to obteine the Popes pardon If a man heare Masse euery Sunday holyday and confesse at shrouetide and be houseled at Easter and fast from flesh and obserue the rest of the Romish precepts and ceremonies he is taken for a good Catholike but these are matters to be performed without any great difficulty The Papists also teach that Christians are iustified by extreme vnction which is a matter to bee obteined at euery pild Priestes-hands They promise also generall indulgences to such as visit certaine churches at Rome and else where which may bee done with small labour Now for veniall sinnes they say that knocking of the brest and holy water is remedy sufficient for such matters they say Christians neede not to repent them they hold also that holy water is good to driue away diuels but in no place is there want of holy water If a man liue all his life most leudly and loosely yet if he confesse to a priest when he lieth a dying and promise satisfaction he faileth not to haue absolution and if he satisfie not in this life yet they hold that either by Masses or indulgences he may be deliuered out of Purgatory but indulgences are not deare and Masses are dogge cheape a trentall is not valued at 30. pence nor whole fardels at great sums By euery small good worke nay by eating red-herrings and saltfish on fridaies and such obseruances they hope to merit heauen so broad they make the way to heauen and so easie a matter to come thither Finally as Eunomius promised them that professed his faith reward in heauen howsoeuer they liued so likewise doe the Papists promise heauen to their followers so they professe and set forward the Popes cause whether they be murdrers of Kings or massacrers or rebels or filthie whore-mongers or Sodomites it skilleth not the Masse-priests promise not only pardon but also reward in heauen so they die in the Popes obedience and professe his religion This religion therefore that giueth such liberty to sinners and leadeth them such pleasant waies feeding the eies of people with sights their eares with pleasant soundes and satisfying all their senses with carnall pleasures cannot bee true We could also specifie the same by infinit examples and by particulars shew that papists run the broade way but that we reserue it to the next Chapter CHAP. XXX That Popish religion bringeth foorth such bitter fruits that the professors thereof haue no reason to boast of their workes GOod trees are knowen by their fruits let vs then see what fruits haue come of Popery that we may know whether the tree be good or no from whence they haue issued Bristow in his 39. Motiue imagineth that we haue nothing to say against his consorts and therefore braggeth much of workes and despiseth his aduersaries as running the broade-way to destruction but when his consorts shall see our discourse concerning the fruits effects of Poperie and their strange enormous wicked liues they will wish that for this matter we had neuer beene called in question First then wee saie that the Papistes erre in the doctrine of workes and next that their liues are so disorderly as if they did only study to excell in all wickednesse leudenesse and villanie Christians beleeue that the law of God is a perfect rule of good life but they hold that not only Gods lawes but all scriptures are imperfect and insufficient without traditions Christians beleeue that the perfection of Christian life consisteth in the Gospell but these teach that the rules of Benet Francis Dominicke and other monkes and friers doe direct vs to a further perfection then is commanded in the Gospell They doe as well beleeue that the lawes of the Pope do binde our consciences as Gods lawes and thinke that the workes done according to the Popes lawes do as well please God as the works commanded in Gods lawes They make more conscience to absteine from flesh on Friday then to murder Christians as their curiositie in keeping that forme of fast and their crueltie in murdring and massacring Christians doth declare The Masse-priests giue absolution to most haynous sinners and enioyne them penance afterward the Pope granteth indulgences to most horrible offenders They beleeue not that concupiscence is sinne or that it is better for Votaries to marry then to burne or that Veniall sinnes deserue the curse of the law or eternall death They teach that euery Christian is to satisfie for the temporall paines due to sinnes and that either in this life or in the life to come in purgatorie They beleeue that a man may be iustified by extreme vnction and other popish sacraments and by the works of the law and not by faith in Christ Iesus They suppose that euery man is able to performe the workes of the law perfectly of which it followeth that as the Pelagians taught a man may liue without sinne Finally by their workes they hope to merit eternall life which is directly contrary to the Apostles doctrine Rom. 6. who teacheth vs that eternall life is the gift of God If then the Papistes erre so grossely both in the doctrine of works and also in the rule of our works it is not like that their works are excellent Nay we finde by practise that their workes are for the most part impious and displeasing vnto God as for example the adoration of the crosse and sacrament their blasphemous praiers to the virgin Mary to Angels and Saints their sacrilegious taking of the cup of the new testament from Gods people their worship done to Antichrist their periuries and rebellions against Princes their murdring Gods saints their mainteining of publicke stewes and bankes of vsury and such like the rest cannot much please God or man as for example the begging of vagabond friers the forswearing of mariage the eating of muscles cockles and red herrings in Lent the taking of ashes on Ashwednesday the ringing and singing for dead men the shauing of priests crownes the greasing of sicke men of altars bels and such like toies and ceremonies
foundation and pillar of our faith they doe make the traditions of the church not written equall to the scriptures and vpon them nay vpon the decretales of Popes and practise of Massepriestes doe build their faith all antiquitie esteemeth holy scriptures to be the canon of our faith and therefore calleth them canonicall But the Romanists esteeme them to be an vnperfect canon without their traditions and the Popes decretales and determinations Bellarmine lib. 4. de verb. dei c. 4. saith they are neither necessary nor sufficient without traditions The fathers neuer accounted the bookes of Tobiah Iudith Ecclesiasticus Wisdome and the Machabees equall to the bookes of the law and Prophets extant originally in Hebrew as appeareth by the testimony of Hierome in prologo Galeato of Athanasius in synopsi of Nazianzen in carm of Epiphanius and diuers others old and new writers the Papists in the synode of Trent decree them to be of equall authoritie with the rest the auncient catholikes euer esteemed the Hebrew text of the old testament and the Greeke of the new to be more authentical then anie translation the conuenticle of Trent hath made the old latin vulgar translation of the bible authenticall and doth not giue that honor to the originall bookes of the bible the canonicall scriptures we say receiue their force from the author of them and this is to be prooued by the consent of fathers and by arguments from scriptures law and reason they say that scriptures receiue force and authoritie in respect of vs from the Church or rather from the Pope Papists are neither willing that scriptures be turned into vulgar tongues nor will permitte them to be read of the vulgar sort without licence or publickly read in vulgar tongues in the church finally they say they are obscure and hard to be vnderstood and speake what they can in their disgrace Secondly they teach erroneously concerning Christs naturall body and concerning his office the body of Christ they beleeue to be both in heauen and on earth on euerie altar at one and the selfe same time they also hold that his body is really vnder the accidents of bread and wine giuing him a body neither visible nor palpable nor in any sort like to ours they teach further that his body is in diuers places where it filleth not the places and that his one body hath relation to diuers places they beleeue that the soules of the faithfull before Christes comming were in hell or at least in Limbo which is a part of hell and were thence deliuered by Christes going to hell as if his crosse had wrought nothing for them they teach that Christ as man is omniscient and per consequent omnipotent and that he was vir perfectus that is a perfect or growne man from the first instant of his conception his office of mediation they giue to the virgin Mary to Angels and to Saints they make also Saints our redeemers teaching that by their merits Christians obteine their desires and are deliuered out of purgatorie to Masse-priests they giue priesthood according to the order of Melchisedech and say that they offer vp Christs body and blood really for quicke and dead finally they make the Pope head spouse and monarke of the Church Neither doe they teach more catholikely of Christes mysticall body then of his naturall body for they subiect the same to the Pope and exclude all from Christ that are not subiect to the Pope the true members thereof they persecute and make heretikes and reprobates and such as liue without order or law professing their religion outwardly true members of Christes body the Church say they is alwaies so conspicuous and visible that euery one may see it and discerne it the true markes of the church that is true doctrine and the sincere administration of Sacraments and holinesse of life they denie assigning most common and vncerteine markes as vnitie vniuersalitie antiquitie succession and such like The Pope they make a most certeine and infallible interpreter of Scriptures and iudge of matters of faith they giue him authoritie to make lawes for the whole Church and power to binde mens consciences they make him more souereigne then a generall Councell and say that his power in giuing indulgences reacheth into purgatorie they say he hath power to excommunicate and depose kings and to giue away their kingdomes to others Betwixt the Catholicke church and Roman church they make no difference equalling a part to the whole they say also that the Roman church can neither erre nor faile The worship of God consisteth in spirit and trueth but they place the same in certeine externall rites and ceremonies and in meere humane inuentions and deuices nay for God they worship creatures not onely giuing diuine honour to the Sacrament but also to crucifixes and images of the Trinitie made of wood stone and colours they doe also adore not onely saints but rotten bones and ragges they know not of whom to Saints they pray they make vowes they confesse their sinnes to saints they erect churches and altars to their images they burne incense and present diuers oblations and finally in the honour of Saints haue deuised particular masses and offices transforming the Psalmes and wordes of Scriptures to Angels and Saints Their doctrine concerning the Sacraments is most exorbitant for they doe not onely adde vnto water in Baptisme salt spittle oile and diuers other ceremonies partly idle partly superstitious but also vnto the two Sacraments instituted by Christ they equall confirmation matrimonie penance orders and extreme vnction making them Sacraments as well as Baptisme or the Lords Supper in Confirmation they haue deuised both a new signe and new wordes in extreme Vnction they haue deuised new formes in the ordring of Priestes they say accipe potestatem offerendi sacrisicium in ecclesia pro viuis mortuis that is receiue power to offer sacrifice in the church for quicke and dead in Penance they vrge a necessity of confession strange formes of whipping and vncerteine hopes and new deuices of satisfaction from Matrimonie they exclude Priestes monkes and friars and make it a Sacrament albeit they know neither certeine signes nor words of the institution of it but the institution of the Lords supper they haue quite abolished for that which Christ ordeined to be receiued of the Communicants that the masse-priest doth offer for quicke dead and in the honour of Saints and Angels of which there is not one worde spoken in the institution our Sauiour in bread and wine instituted his last supper these neither leaue bread nor wine but make Christians eaters of mans flesh and drinkers of mans blood like the canibals Cyclopes Christ ordeined this Sacrament in remembrance of his death and passion these make of the same a sacrifice in honour of Angels and Saints the cup of the new testament they take from Christians abrogating as much as in them lieth the new testament established in Christs blood and
yet they say Christians sinne mortally if they heare not Masse euery Sunday and holiday Of grace they speake as men deuoid of grace and knowledge for by grace by which we are saued and made acceptable to God they vnderstand nothing else but either charity or a habit not distinct from Charity so that albeit they exclude not grace from the worke of our saluation yet making grace a habit or vertue they ouerthrow grace and ascribe the merit of our saluation not to Gods mercie through Christ nor to the merit of his Passion but properly to our owne workes and merites diuers of them saie that men are predestinated for their merites foreseene and all hold that men were reprobated for their sinnes foreseene before they say further that the vnregenerat hath freewill as well as the regenerat and that not onely in matters of this life but also to doe workes of piety and other supernaturall effectes The doctrine of faith they haue also much corrupted for they make Charity the forme of faith as if faith were without forme or life of it selfe and as if the iust man did not liue by faith to this purpose they say that not onlie wicked and reprobat men but also the diuels of hell maie haue true and iustifying faith they hold further that by faith we are not onely to hold whatsoeuer is conteined in holy scriptures but also whatsoeuer is deliuered by tradition or determined by the Pope and lastly that no man is to beleeue that he shall assuredly be saued but rather to hold that he that is truly iustified may be damned Concerning the law of God they teach both contrary to reason and law for first they cut out the 2. commandement in their offices of our Lady and their primers because it cannot well stand with the Popish worship of images secondly they teach that concupiscence without our consent is not sinne albeit the law say non concupisces thirdly they say that it is sinne as well to transgresse the Popes decrees as Gods lawes fourthly they beleeue that the Pope is able either to dissolue the law as for example where he absolueth subiectes from their obedience to princes and children from their duty to parents or at the least to dispense with the transgressors of the law as for example with periured persons adulterers Sodomites murtherers assassinors theeues sacrilegious persons and such like fiftly they beleeue that a man is able perfectly to fulfill the law of which it followeth that man is able to liue without all sinne which as Augustine sheweth lib. 4. de bono perseuerat c. 2. 5 and Hierome aduers Pelag. is flat Pelagianisme In their doctrine of praiers they offend much yet is the practise of Papists farre worse than their doctrine in this point our Sauiour teacheth vs to goe to his father in his name they go to God by the intercession of Saints nay oftentimes they run to Saints Angels and the blessed Virgin without once thinking of God especially if they thinke no more than they vtter in their praiers they pray in a tongue which they vnderstand not which is rather prating than praying they pray for remission of sinnes for the dead not knowing whether they bee damned or no. they pray before stockes and stones nay they put their trust in them for if this were not so why should they hope for better successe at the image of our Lady of Loreto or Monserat than at any other image or forme of our Lady They beleeue that almes satisfie for sinnes and that those are best bestowed that are giuen to Monkes and Friers and such idle vagabonds and plagues of states whereas the first ouerthroweth Christs merits and satisfaction the second is an occasion of all the mischiefes brewed by these mothes of religion and blemishes of state They teach that it is mortall sinne not to fast on Saints vigiles embre daies and other times appointed by the Pope and that fasting standeth in eating fish and abstaining from our suppers and such obseruances and finally that such fasts doe not only satisfie for sinnes but also merit heauen Conscience they know not for they make no conscience to cut Christian mens throats for not yeelding to all their abhominations and thinke it conscience to obey the Popes decrees though very vnlawfull Neither can they well auoid sinne that know not what sinne is The virgin Mary by most of them is acquited from originall sinne and they define sinne to bee not onely the transgression of the law of God but also euery transgression of the law of the Pope nay euery breach of the law of man which vtterly taketh away the difference betwixt the lawes of God and man Of the state of soules departed they seeme to know little truly although some say they know too much for they do not say as we doe that there are two waies after this life the one of the faithfull to eternall life the other of the wicked to eternall death but they say that some go into purgatorie and others into limbus puerorum and out of purgatory they say soules are deliuered partly by masses and partly by indulgences All these points of erroneous false doctrine and all others which either contrarie or beside the word of God the Pope and his complices haue inuented and brought into the church of Rome we call Popery and this is the subiect of this discourse and the doctrine against which we dispute let no man therefore thinke because the Papists maintaine many points of Christian religion that either we reprehend that truth which they and we defend or that they can defend the errors of Popery because they hold some trueth but either let them iustifie their errors or else they shall bee forced to confesse that the proper doctrine of Popery is wicked and erroneous CHAP. II. Of the grounds and foundations of Popish religion AS Popery is diuers from Christian religion so hath the same other foundations than Christian religion The doctors of Trent in the fourth session of that synode hauing pronounced them anathema that shall not receiue all the bookes of the Bible as they are found in the old Latin vulgar translation and read in the church of Rome for holy and canonicall or that shall wittinglie contemne the traditions of that church doe signifie that this is the foundation of the confession of faith which they meant to publish so it appeareth they ground their faith beside canonicall scriptures vpon apocryphall writings of Tobiah Iudith Wisedome Ecclesiasticus and the Machabees and diuers fragments of books not found in the Hebrew text of the Bible and vpon traditions not written but deliuered from hand to hand from the Apostles as they say and so come to their hands but where they speake of scriptures it is to be obserued that they doe not simply allow them but as they are contained in the old vulgar translation and as they are expounded by the Church of Rome those which vnder any