THE ANATOMY OF POPERY OR A Catalogue of Popish Errours in Doctrine and Corruptions in Worship Together with The AGREEMENT between Paganism Pharisaism and Popery Nostrae Regulae noster sunt Decalogus imò Decalogo praestantiores quoniam illic mandata hîc consilia Jac. Crusius Jesuita in Hossem ca 5. LONDON Printed by Tho. Milbouâ—â— for Tho. Passenger at the Tâ—â—ee Bibles on London-Bridge 1673. To the much honoured Sir FRANCIS POPHAM of Littlecott in the County of Wilts Knight of the Honourable Order of the Bath To Sr. Thomas Dolman of Shaw in the County of Berks Knight and and to William Ashe of Heitesbury in the County of Wilts Esquire the Author wisheth an encrease of all Heavenly blessings Honoured Sirs GRreat was the goodness of God after our Saviours Resurrection and Ascension that he sent down cloven Tongues from Heaven like as fire upon his Apostles which was a visible sign of those invisible â—ifts of the Spirit poured down abundantly upon them for the service of the Church and the enlightening of the World with the knowledg of Salvation by Jesus Christ and that even after the Nations of the Earth had so many Ages sate in darkness and in the shadow of death a dark Cloud of Barbarous Heathenish errours and superstitions having over-spread the face of the whole Earth insomuch that wicked Men and Women Adulterers and Adulteresses Stocks Stones and other Creatures were mistaken for Gods and Goddesses The times of this Ignorance as the Apostle calls them Act. 17.30 were woful but then let us see the goodness of the Lord who restored the light in so plentiful a manner that as that Cloud which Elijah's Servant saw at the first rise up like a man's hand had in short time over-spread the Heavens so that little Lamp which at first being put into the hand of Adam gave light to his House and Family became now like the Sun in the Firmament and shined to all Nations the knowledg of God being plentifully dispersed all abroad as the Sun-beams diffused through the whole body of the ayr But then again that evil Angel of the bottomless pit sent out a smoak in the Ages following which darkened the face of the Heavens and the light of the Church The Devil raised up divers Instruments not only open and notorious Hereticks but those of all others most dangerous who closely promoted the mystery of Iniquity never ceasing their secret workings until they had lifted up Antichrist into his Chair of Pestilence and by degrees corrupted the simplicity of the Truth darkning the knowledg of Christ with corrupt traditions errours contrary to the Faith defaceing the glory of Christ his full satisfaction and perfect merit with their own merit and works of supererogation and pretended Treasury of the Church joyning with Christ other Mediators and finding other ways to Heaven which the Holy Ghost never taught the Gospel of Christ never mentioned So that we may as truly say of them as of the Heathens Professing themselves Wise they became Fools Foolishly bragging of an infallibility nailed to their Popes Chair that it was impossible for him to erre or be deceived they fell into gross and monstrous errours and led many thousands away by their strong delusions to destruction who had pleasure in Vnrighteousness and received not the love of the truth that they might be saved The Romanists have used abundance of lyes and cunningly devised fables for the maintenance of their Tenets and the defence of their supposed truths as also for the defacing and blemishing of the undoubted truth of God They used not only fabulous specches but also fabulous actions too viz. lying wonders How many false miracles have they hatched for the defence of their Religion their Purgatory Praying for the Dead Invocation of Saints Transubstantiation Worshipping of Images c Would not these much trouble many weak minds had not the spirit of God expresly foretold that this should be the practice of Antichrist that man of sin whose coming should be with signes and lying wonders and all deceiveableness of unrighteousness in them that perish 2 Thes 2. So that that which they make use of to prove their Religion by when they want proofs in the Word of God we are taught by the word to make use of as a proof that their Pope is the very Antichrist and they the followers of the Beast What shameful lyes do they bring also to prove their Tenets that are in Controversie How do they abuse Scripture and as much as in them lyeth put lies into the mouth of the holy spirit of truth for the maintenance of their false doctrine for what is it else when men will wickedly go about to make the Scripture speak that which the Spirit who endited it never meant wilfully perverting plain Texts of the Word to serve their base ends and to confirm those falshoods which they have learned from the Father of lyes On the other side how many wicked Tales have they devised to suppress deface the Truth That edious lye concerning Luthers death and that of Beza's death and falling from the Truth to Popery cast abroad in his life-time which himself lived to confute to their shame what doth it but shew by what Spirit they are led what shameful lyes have they devised against many other special Instruments of God's Glory They hope it seemeth that some will be found so foolish as to believe their loudest lies yea do not many of them maintain lying as lawful for defence of Religion that Faith is not to be kept with those whom they call Hereticks and that Equivocation a more cleanly kind of lying is lawful insomuch that when Tresham one of the Powder-Traitors in articulo mortis lying on his Death-bed in the Tower denied by solemn Oath what he knew to be most true to save the life and credit of Garnet the Superiour of the English Jesuits and a man of great account among them and when the thing was proved manifestly and Garnet was asked what he thought of his case he said he knew not unless Equivocation might excuse him But if their doctrine be true it cannot want truth to defend it if false as it is all the lyes in Hell will not hold it up against the power of Truth no more than the darkness which silleth the ayr at night can resist the Sun-beams at his rising for as darkness is but a shadow and so cannot withstand the light so lyes are but shadows and fancies there is nothing selid in them and they are not able to resist the power of truth which is divine and cometh down from the Father of Lights and God of Truth Worthy Sirs P It is lamentable to consider what the Pope of Rome and his Clergy in this Land did heretofore practise upon the Nobility and Gentry of this Nation suffering them to live in Ignorance whereby they might not boggle at any looseness or wickedness of life that so the Clergy might afterward
not upon Scripture 6. That the efficacy of Baptism doth not extend it self to the future but only to that which is past 7. That there is in Baptism a silent and implicit Oath of Obedience to the Pope 8. That the laver of Regeneration is not profitable to those that fall after Baptism 9. The Baptism of John say they was of another kind than Christs Baptism was Concil Trid. Sess 8. câ—n 1. neither was it sufficient without Christs Baptism nor had the like force or efficacy as his Baptism had and therefore such as had been baptized of John say they were admitted afterward to Christs Baptism 10. They clog Baptism with many trifling Ceremonies and by mixing therewith their own inventions they have greatly polluted the Holy Sacrament of Baptism For I. Vid. Dr. Willet Controv. de Bapt. Quaest 8. Before Baptism they have devised these toys to be used 1. They do exorcise conjure and exuflate the evil spirit from the party baptized 2. They touch the Ears and Nostrils with Spittle that his Ears may be opened to hear the Word and his Nostrils to discern between the smell of good and evil 3. The Priest signeth his Mouth Eies Ears Nostrils Breast Forehead with the sign of the Crovs that all thereby may be defended 4. Then hallowed Salt is put into his mouth that he may be seasoned with Wisdom and be kept from putrifying in sin 5. The party is then anointed with Oil in his breast that he may be safe from evil suggestions they anoint him also between the shoulders that he may receive strength to bear the Lords burden II. These Ceremonies do accompany Baptism it self 1. The Font and Water therein is consecrated and hallowed in the name of the Father of the Son and of the Holy Ghost 2. He is thrice dipped in the Water to signifie the being of Christ three daies in the Grave III. After Baptism they have this use 1. They anoint the top of the head of him who is newly baptized with holy Chrism or Oile and thereby he is become a Christian 2. Gabr. Biel. l 4. dist 6 quaest 3. Then a white Garment is put upon him to betoken his Regeneration 3. A Vail is put upon his head in token that he is crowned with a Royal Diadem 4. A burning Taper is put into his hand to fulfil that saying in the Gospel Let your Light so shine before men c. 11. They teach that Baptism leaveth nothing in the baptized that hath the nature of sin Their Errours concerning the Sacrament of the Lords Supper or Eucharist 1. THey take away the Name of the Lords Supper and call it the Sacrament of the Altar 2. Vid. Fox Acts and Monum In this Sacrament they teach and urge the corporal presence of the Flesh of Christ as if that Sacrament were instituted to nourish Bodies and not Souls 3. They affirm the Body of Christ to be really in diverse places that it is in Heaven and in the Eucharist all at once 4. They take away the substance in the Sacrament and leave the accidents as if the accidents viz. length breadth figure colour tast were without subject 5. That the Priest by the force of these five words Hoc est enim corpus meum out of the Bread in the Sacrament createth the Body of Christ Bellarm. l 4. de Sacra c. 13 The whispering of those five words the Papists call the Consecration of the Elements and being whispered they presuppose such a secret vertue in the syllables as is able to chase away the substance of the Bread and so say they the Bread and Wine is turned into the substance of the Body and Blood of Christ 6. That these words This is my Body are to be taken literally Bellarm. cap. 9. without any Figure 7. That the Body of Christ is made of the Bread in the Eucharist as Wine was made of Water 8. That the substance of the Bread is consumed and ceaseth to be and yet is not annihilated 9. That the Body of Christ doth remain in the host as long as the accidents of Bread remain uncorrupted 10. Bishop Downham Catal. That as long as the Body of Christ is in the Host it is accompanied with Angels 11. That in the corruption of the Species there is matter substituted by God in that very instant in which those species cease to be in which something else is generated 12. That the Elements of the Sacrament of the Eucharist do not nourish if taken in a great quantity without a divine miracle 13. But as they take away the substance of Bread and Wine and so with that the substance of the Sacrament so they rob the Body of Christ of almost all the essential properties of a true Body by this fiction of Transubstantiation 14. And as they feign the Accidents of Bread in the Sacrament without the substance of it so they must needs feign the substance of Christs Body without the Accidents of it 15. Many do teach that one and the same Body of Christ undivided doth exist upon innumerable Altars and is every where whole 16. That the Body of Christ being in many places at once and yet not in the space between is not discontinued or divided from it self in respect of its proper substance or quantity but only is divided from it self in respect of place 17. That one and the same Body of Christ being in Heaven and on Earth yea in innumerable places on Earth at once is indeed visible and palpable in Heaven but on Earth invisible and beyond all our senses there it is limited and circumscribed here it is unlimited there it hath dimensions here it is free from all dimensions 18. They teach Vide Concil Trid. Sess 21. cap. 2. that the Sacrament is not to be taken in both kinds Some of them confess it is Christs institution that we should take the Sacrament in the two kinds but that the Church hath dispensed from that Commandment for say they it belongeth to the Church to judg what Mysteries of Christ are dispensable and the Church hath the power to use both dispensation and alteration herein Hereby they declare the Church of Rome to be above God since she can change his Laws and correct his Institutions 19. They take away the Communion it self in the Supper the Priest alone devouring all the rest looking on 20. The Priest doth adore the consecrated Host and doth offer it to others by lifting it up to be adored and for the same end they keep it and carry it in solemn procession that it may be publickly adored 21. That the Eucharist when it is carried to the sick is to be adored by all those that meet it those that do adore it are to have Indulgences those that do not adore it are to be counted Hereticks and are to be persecuted with Fire and Sword 22. Trid. Câ—nâ—il S. s◠〈◊〉 6. By this Bread-worship they commit great
Mass pag. 51 Of their manifold Errours concerning the Church How the Papists devise many notes whereby their Church is described pag. 53 Of Antiquity pag. 71 Of Universality pag. 76 Of Succession pag. 79 Of Unity pag. 80 Of the Power of working Miracles pag. 82 Of the Gift of Prophecy pag. 87 Of Prosperity pag. 89 XX Errours concerning the Members of the Church the Clergy and Laity pag. 97 XI Errours concerning justifying Faith pag. 102 XXX Errours concerning Repentance which they call Penance pag. 104 Five kinds of Indulgences a sixfold profit of them pag. 113 Of the Disposition required to be in those that receive Indulgences shewed in Six things pag. 116 How the Papists hold that Indulgences are profitable for the Dead shewed in Seven things pag. 117 XI Errours concerning Fasting pag. 119 Of their dispensing with Fasts pag. 123 XVII Errours concerning Oaths and Vows pag. 127 XII Errours concerning Marriage Of their divers Rites and Ceremonies in Marriage pag. 131 VII Errours touching Extream Unction Of the Rite and Ceremony used by the Priest therein pag. 135 VI Errours concerning their Sacrament of Order pag. 137 VII Errours concerning Confirmation Their manner of administring the Sacrament pag. 139 Of their Corruptions in Worship pag. 144 Of their Latin Service pag. 145 Of praying for the Dead pag. 148 Of the Canonizing of Saints and the manner of Canonization pag. 149 Of Invocation of Saints of the several persons that are invocated in their Litany pag. 152 Of their Distinction of the two kinds of Worship Latria and Dulia 155 Of Image-Worship of the manner of Worship they give to Images Of the manner of making and way of Consecration of Images 157 Of the Image of the Cross 160 Of Reliques XII errours and abuses noted in the Papists by Chemnitius with divers other things 163 Of the Vigils annexed to Festival-days 172 Of their Wax-Candles and Tapers 173 Of their Holy Water 175 Of their Pilgrimages 177 Of the Agreement between Paganism and Popery shewed in Three and Twenty particulars 181 Of the Papists imitating the Jews and Pharisees shewed in Ten particulars 205 How the Church of Rome now varieth from the old Church of Rome shewed in Twenty particulars and how the Doctrine of Saint Peter and Saint Paul is contrary to the Doctrine of the present Church of Rome THE ANATOMY OF POPERY CHAP. I. THat all men may take a full view of the Papacy and see how it hath encroached upon Heaven and Earth let us consider the Fraud that hath been used by the See of Rome by bringing in Corruptions in matter of Doctrine and Worship Popery is not a single Heresie like that of â—utyâ—hes Arius or Nestorius but a System of Heresies and a common sink of abominable Errours and therefore called Ἀπστασία a general revolt Their Errours about the Scripture are 1. Vid. Turnb Tetrag c. 2. That the Church doth regulate the Scripture and is not regulated by it so making the Church the Rule of Faith That the holy Scriptures are not the only and whole Rule of our Faith and Life in all matters necessary to Salvation 2. That the Church hath Authority to alter as well the things contained in holy Scripture as those that are delivered in the Church by Apostolical Tradition yea the Papists affirm that it is in the power of the Church to alter that which God commandeth in Scripture that is to make Commandements contrary to Gods Commandements And they are divided in the main viz. what this Church is which is the infallible Judg Bâ—xters Sate Religion whether it be the present Church or the former Church whether it be the Pope only at least in case of difference between him and his Council or whether it be a general Council although the Pope agree not as the French and Venetians say yea whether it be the Clergy only or the Laity also that are this Church 3. Bellarm. l. 3. c. 3. They also assert that it is lawful to allegorize Scripture both in the Old and New Testament 4. Ecchii Enchirid. loc de authorit Eccles Pigg l 1. de Hierarch â—ccl s That the Pope is the supreme Judg of all Controversies and that the Scripture hath no authority in respect of us but what is granted to it by the Church For adding some Books to the Scripture which were not from the beginning The Papists being bold upon the Decree of the Council of Trent will that among these the Books of Tobit Judeth Wisdom Ecclesiasticus the first and second of Macchabees should be Canonical likewise the Additions to Esther Baruch with the Epistle of Jeremiah and the Additions to Daniel these they call δευτεÏοκανονικοὶ Canonical in a second degree 5. Stapl. tâ—n l. 3 c. 36 That the Canon of Scripture is imperfect wanting many Divine Revelations therefore some Books have been received as Canonical at one time and not at another some some have been received as Canonical in some Churches not in other Vid. Downham 6. They prefer the Faith and Judgment of the Church of Rome which they say is the internal Scripture written by the hand of God in the heart of the Church before the holy Scripture 7. Bellarm. de verb. Dei l. 1. c. 2. That unwritten Traditions are to be equally believed and to have as great authority as the Scripture that Traditions which they call the unwritten Word are the Rule of Faith 8. They contend that the Customes and unwritten Opinions of the Church of Rome are most certain Apostolical Traditions 9. Blondel Dalaeus They number the Popes Decretal Epistles with the holy Scriptures when yet it is most cleerly proved by Blondel in a just Volume that abundance of them are forgeries and Dalaeus proves it particularly of the Clementines 10. Wide Downham Catal. They say it is Heresie for any to say that it is not altogether in the power of the Church or Pope to appoint Articles of Faith 11. That the Scripture is not sufficient for the refuting of all Heresies as if there were any Heresiebut what is against Scripture 12. Id ibid. That the Church is ancienter than the Scripture that is than the Word of God which is now written because it is ancienter than the writing of it as if it were not the same Word of God which was first delivered by voice that is now in writing 13. That it is not necessary nor convenient for the common People to read the Scriptures but rather dangerous and hurtful 14. That the translating of the Scriptures into vulgar Languages is the fountain of Heresies and they that do it deserve ill of Christian Religion 15. That the Hebrew Copy of the Old Testament the Greek of the New Testament is not authentical 16. Bâ—llaâ—me de verbo Dei l. 3. That the Scriptures are very obscure and hard to be understood even in things necessary 17. That it belongeth not to all the faithful to search into the meaning
Ignorance excuseth sins committed without knowing them and even those which are committed afterwards and that there are properly no sins of ignorance according to the Jesuits 16. The Papists teach that the whole Law of God may in this life be fulfilled by the Regenerate and and that some do keep it perfectly 17. That we may fulfil the Commandements of God and of the Church not only without intention but with an intent contrary and altogether criminal 18. The Jesuits enhaunse and debase as they please the Goods of this world which are the usual object or matter of sin and so nourish vice and dispense with the Law of God 19. They have found out a kind of necessity which dispenseth with the Law of God that necessity makes that lawful which is not lawful by the Law 20. That though God as a Sovereign and absolute Lord might make him suffer an eternal pain who did disobey him in a slight matter yet he could not do it as a Judg because in this quality he is obliged to proportion the punishment to the fault which is not greater than the matter of the disobedience 21. Bellar. de Justif l. 4. c. 10. Greg. Valen Tom. 1. They teach that it is not only possible for men to keep the Law of God in this life but to do more than is prescribed or commanded and that these works do make men perfect and that men of their abundance may allot unto others such works of supererogation 22. That good works are not only necessary to Salvation necessitate praesentiae because they must necessarily be present and we cannot be without thems but necessitate efficientiae they are necessary as efficient causes together with Faith of our Salvation 23. Vid. Cepaâ—in vit Gonzagaeâ— l. 3. c. 2. That a just man in his good works doth not sin but that their works are truly just without any spot or blemish of sin 24. Andrad Orth. Expl. l. 6. They hold that eternal life is bestowed for the merit of Works that Christ did merit for His not only Pardon of all faults and Grace to do all good Works but also that their Works should be meritorious of life everlasting Bayus merit operum l 3. c. 9. They make two kinds of merit meritum de congruo merit of congruity such are the preparative Works before Justification as were the Prayers and Alms-deeds of Cornelius Act. 10. which though they be not simply meritorious ex debito Justitiae by the due debt of Justice yet say they of Congruity they deserve at Gods hands because he doth gratiously accept them The other kind they call meritum de condigno merit of Condignity when the reward is justly due by debt 25. That there is a first and second Justification 26. That the Virgin Mary was without sin that she was conceived and born without original sin and lived and died without actual sin 27. Bernardini de Busti Mariale Par. 3 Serm. 3 That the Virgin Mary during the time of Christs Passion and from his Ascension into Heaven was the sole Queen Mistress and Instructer of his Church on Earth That he assumed her into Heaven Soul and Body Baronius Spondanus Fabrit Destruct Vitior fourteen years after his own Ascension as Baronius Spondanus and others testifie though they contradict each other therein both in the manner time circumstances and reality of her assumption of which there is little or no mention in any old Ecclesiastical Historians or Fathers of the Church 28. Bernard Serm. de Assumpt beatae Mariae Mich. Lochi main Serm. 6. Suraez Tom. 2. Disp 54. Sect. 6. They assert that Christ hath assumed her Soul and Body into Heaven and placed her therein far above all Orders of Saints or Angels even at his own right hand in the very Throne of the Trinity and they vow obedience to her 29. They assert that Mary vowed Virginity before the Angel Gabriel came to her with his Message They also say that the Church was in her alone when Christ died 30. That there is a place Rhem Annot. in Matt. 12. Sect. 6. commonly called Purgatory into which some of the Redeemed go after this Life as in a Prison-house where the Souls which were not fully purged in this life are there purged and cleansed by fire before they can be received into Heaven Vid John Verons Hunting of Purgatory 31. They have devised and imagined in their wandring conceit four infernal and subterrestrial places Hell Purgatory Limbus Infantium where Children remain dying without Baptism and Limbus Patrum where they say the Fathers were before Christs coming These places they distinguish three ways 1. By the situation Hell is lowest Purgatory is next Limbus Infantium in the third place Limbus Patrum uppermost 2. They differ say they in measure of punishment some of them have poenam damni poenam sensus a double punishment both of loss in that they are excluded Heaven and of pain also as Hell and Purgatory The other two Limbi are but dungeons of darkness only where they suffer no other smart or pain but are only absent from God 3. They differ in time and continuance say they Hell and the Dungeon of Children shall remain for ever but Purgatory and the Dungeon of the Fathers are temporal The one that is Limbus Patrum is many years ago dissolved and Purgatory also shall cease say they at the coming of Christ This then is their opinion that the Patriarchs and Prophets before Christs coming were not in Heaven but were kept in an infernal place of darkness yet without pain and were delivered by Christs descending into Hell 32. Bellarm. l 4. de Pontif. c. 13. That the Pope is Christs Deputy Vice-gerent and Vicar-General upon earth to whom and to whose Successors we should all give place and yield obedience 33. That the Pope cannot err Here see their shifting distinctions The Pope may err in Manners say they not in Faith alone by himself not in a Council in his Chamber not in his Consistory by way of Conference not of Conclusion in a private Letter not in a Decretal Epistle in his Palace not in the Pulpit which last is truest for he never cometh there But he that erreth in Judgment must of necessity err in his Determinations Many of the Popes have erred greatly Pope Marcellinus was an Idolater and offered Sacrifice to Jupiter and was forced by the Council of Sessa to recant it where there were three hundred Bishops assembled Liberius fell into Arrianism as Athanasius testifieth The like did Pope Foelix as Saint Hierom writeth Vide Willet Controv. 4. Pope Honorius was a Monothelite holding Christ had but one Will and so but one Nature for the which he was condemned in three General Councils Innocent the first made both Baptism and the Eucharist necessary for the Salvation of Infants the latter of these was condemned by the Council of Trent Pope Stephen the sixth abolished all the
Acts of Foronosus his Predecessor John the ninth disannulled all the Acts of Stephen and Sergius the third all the Acts that Formosus had done and so that which John had done and approved the Acts of Stephen some of these must err In the 1408. in the Council of Pisa consisting of 1000 Divines and Lawyers two Popes were deposed at once viz. Gregory the eleventh and Benedict the thirteenth the Tenour of whose Deprivation calleth them Schismaticks Hereticks departed from the Faith scandalizing the whole Church unworthy the Papacy cut off from the Church And whereas Benedict continued Pope still for all this a second Council holden at Constance deposed him again commanding all men to esteem him as an Heretick and Schismatick John Gerson testifieth of Pope John the two and twentieth that he held that the Souls of just men separated from their Bodies do not see God nor rejoyce with him till the day of Judgment This was a publick Errour of his for he taught it publickly and commanded it to be held by all men But for this Errour of his he was condemned before the French King by the Divines of the University of Paris and made to recant it with Sound of Trumpet And Alphonsus a Castro saith that he saw a Decretal Epistle of Pope Celestine wherein he publickly erred in matter of Marriage Pope Pius the fourth decreed that it should be lawful for him to allow degrees of Marriage forbidden in Leviticus and to forbid what God allowed Eastern Bishops and antient Fathers have sharply reproved the Bishop of Rome as namely Polycrates the Bishop of Ephesus and as Irenaeus the Bishop of Lions did Victor for his rash proceeding against the Eastern Churches Antient Councils have withstood the Pope as that of Chalcedon wherein were six hundred and thirty Bishops withstanding Leo in the Question of Supremacy The sixth Council of Carthage of two hundred seventeen Bishops resisted three Popes one after another in that they would do contrary to the Council of Nice These judged that Popes may err Such have been made Popes that any wise man may think might err Some have been unlettered Ideots no Grammarians that could hardly write their Names in Latin some Lay-men as Constantius the second and Bennet the eighth and very Boys for age Bennet the ninth a Child of ten years old John the twelfth a Bastard a mad Lad about eighteen years old and one Woman as Pope Joan of whom Mantuan that elegant Poet writeth thus Hic pendebat adhuc sexum mentita virilem Faemina cui triplici Phrygiam diademate Mitram Extollebat apex c. lib. 3. Here did as yet in shew a Man a Woman sit Whose Head a costly Crown did fit Some Popes have been Blasphemers Dishonorers of Parents Sorcerers Adulterers Covetous breakers of Promises Pope Alexander the sixth upon Festival days gave himself to hear Plautus his Comedies and to be present at other Pâ—ays Pope Paul the third poisoned his Mother and his Nephew that the whole Inheritance of the Farnesians might come unto him 34. That Saint Peter was Prince of the Apostles and had a Primacy of power and authority above all the Apostles They assert that Saint Peter was Head of the Church that Saint Peter was the only Vicar of Christ here on earth Their Errours concerning the Sacraments in general 1. Rhem. Act. 22. Sect. 1. THat much is to be attributed to the bare outward Work that the Sacraments do confer Grace ex opere operato 2. That the Sacraments are not Seals of the Promises or Covenant of God nor instituted to confirm the Promise 3. That Circumcision was a Seal of the Righteousness of Faith only to Abraham 4. Vide Bp. Downham Catal. That Grace is contained in the Sacraments as in a vessel nay that the Sacraments are Physical instrumental causes of Grace and that they do work holiness by the power put into them by God as the heat of the fire is the cause of the burning of the Wood. 5. Bellarm. cap. 27. That there is necessarily required the intention of the Administrator to the truth of the Sacrament at least of doing what the Church doth 6. Vide Rhem. Aâ—mot in 2 Cor. 1 That in the Sacraments of Baptism Confirmation and Order there is imprinted in the Soul by God a character or certain spiritual and indelible sign or mark so that they cannot be reiterated In the other Sacraments viz. according to the Popish account there is only an ornament or dress imprinted instead of a mark or character 7. That the Observation of the Ceremonies which they use in the Administration of Sacraments though invented by themselves through will-worship is meritorious and part of Divine Worship 8. They add five Sacraments to the other two instituted by Christ Concil Trid. Sâ—ss 7. Can. 1. viz. Confirmation Penance Orders Extreme Unction And say they if any of these are not truly and properly Sacraments Rhem. Annot. Apoc 1. Sect. 3. or that they are not of Christs Institution let him be anathema or accursed Their Arguments are 1. The number of seven is mystical prophetical perfect The Prophet commanded Naaman to wash himself seven times The Altar must be cleansed seven days Exod. 29.37 So in the Apocalypse seven Churches seven Angels seven Stars seven Candlesticks seven Thunders c. And why not also seven Sacraments saith Bellarmine 2. Man hath seven Wounds to be healed ergo there ought to be seven Sacraments as Remedies against the same Baptism say they is a remedy against Original sin Penance against Actual sin Bellarm. l. 2. c. 26. Extreme Unction against the Reliques of sin Confirmation against infirmity of Faith the Eucharist against Malice Orders against Ignorance Their Errours concerning Baptism 1. Bellarm. lib. 1. de Baptism THey define Baptism to be a Sacrament of Regeneration by Water in the Word that is not which signifieth and sealeth unto us our Regeneration and assureth us of Remission of sins but actually justifieth and regenerateth us 2. Bellar. de Baptismâ— lib. 1. c. 3. They affirm that this form of Baptism to baptize in the name of the Father Son and Holy Ghost is not fully concluded out of Scripture but delivered by Tradition for say they the Command of Christ to baptize in the name of the Trinity may be understood thus to baptize them into the Faith of the Trinity or by the authority of the Trinity 3. They affirm that Baptism is simply necessary to Salvation by Gods appointment Concil Trid. Sâ—ss 7. can 7. so that all which die unbaptized unless the want of Baptism be recompensed either by Martyrdom or Penance must needs perish and be deprived of eternal Life 4. They grant power to baptize Bellarm. c. 7. not only to any rank of men but even to Women in case of necessity they grant this also to Lay men and Pagans in like case 5. They affirm that the Baptism of Infants is grounded upon Tradition and
in the Sacrifice of the Mass the better to discern the Body of Christ There are other Ceremonies Bâ—llâ—m l. 2 de Missa c. 14 15. which they observe and use in the very action it self and celebration of the Mass as the diverse Gestures of the Priest to lift up his Eies and cast them down again and so lift them up the second and the third time sometimes to cast abroad his hands to close them again to warble with his fingers to bow to bend to duck to turn on this side Concil Trid. Sess 22 Can. 7 and on that now on the right hand again on the left to sigh to smite upon his breast to lift up the Chalice and shew it to the people and set it down again as also the dividing of the Host into three parts which signifies three parts of the Church in Heaven in Earth in Purgatory the rinsing of part thereof in Wine and eating of part dry the washing of his fingers before Consecration kissing of the Altar the Patten the Book the Paxe sprinkling of holy Water censing of Odours crossing the Chalice the Bread their Mouth Breast and Face which sign of the Cross they make above twenty times during one Mass Add also unto these their tedious and irksom Songs the rude noise and unedifying sound of strange Instruments and the whole course of their Mass-Musick set forth in a strange Language and endited to the honour of Saints Sledian doth briefly describe this fink of Ceremonies speaking of the tumult that was raised at Strasburg Sleidan Hâ—st lib 21 because of the Mass There was saith he a great concourse of men especially of the youth for in his time it was to them a rare spectacle and there not heard of before that many with shaven Crowns cloathed after a new fashion should sing together such things as no man understood that Candies and Torches should burn as the saying is at noon-day that smoak and perfumes should be raised up with frankincense that the Priest with his attendants should stand at the Altar pronounce words in an uncouth Language use divers bowings and gestures bend downward with his hands close shut one while fling abroad another while pull back his arms ever and anon turn himself one while cry aloud another while mutter over some things with great silence cast his eyes on high look groveling to the ground stand in no one place turn himself now to the right part now to the left part of the Altar wagg with the fingers breath upon the Chalice and lift it up on high and after set down in certain places name sometimes the living sometimes the dead break unleavened Bread and dip it in the Chalice strike his breast with his first sigh make as though he slept with his eyes shut awake again eat one part of the Bread and drink up the other whole with the Wine lest any drop should be left wash his hands shew to the people with his back toward them and his hand stretched out the gilded Patten move the same to his forehead and breast kiss one while the Altar another while an Image enclosed in some matter or mettal Thus He. 14. They say they have the form of their Mass by Tradition from the Apostles and that by Masses Souls are delivered out of Purgatory Many Errours and Blasphemies that are to be found in the Canon of the Mass as touching the Matter collected by Doctor Andrew Willet 1. THe Priest saith We pray thee accept these gifts these holy and unspotted sacrifices Thus he maketh Bread and Wine the Sacrifices of the Gospel 2. The Priest speaking of the Bread and Wine thus saith Which we offer unto thee for thy holy Catholick Church and again afterwards Which we offer for the Redemption of our Souls What great blasphemy is this to offer Bread and Wine for the Redemption of the Church for the which Christ in great love offered himself up and so make his death of no force 3. The Rubrick of the Mass willeth that the Priest should pray for his own Bishop only and for himself and his special friends but Charity would that he should pray for all Bishops Pastors and Ministers and Christ biddeth us not only pray for our friends but also for our enemies 4. The Priest prayeth first for the Pope then for his own Bishop lastly for the King but Saint Paul would have Prayers made first of all for all men but especially for Kings 1 Tim. 2.2 The Papists in their Mass and other Praiers prefer the Pope before their Prince and acknowledg him to be their Pope and Bishop 5. The Priest saith worshipping the memorial of the Virgin but Christ instituted the Sacrament to be kept in remembrance of himself and not of her 6. By whose merits and praiers namely the Saints grant we may be defended but Saint John saith if any man sin we have an Advocate with the Father Jesus Christ the Righteous 7. In the second Prajer of the Canon they pray by vertue of the Oblation of Bread and Wine to be delivered from eternal damnation for as yet the elements are not consecrated 8. We beseech thee saith the Priest to receive this Oblation which we beseech thee in all things to make blessed Here the Priest is made a Mediator between Christ and his Father desiring God to sanctifie the Body and Blood of his Son Thus beginneth the third Praier of the Canon 9. Who the next day before he suffered but the Scripture saith the same night For this is my Body Here they have put in enim of their own and left out Quod pro vobis datur which is given for you Such is their boldness that they are not ashamed to change the words of our Saviour Christ 10. Take ye c. Why then doth the Priest take it alone seeing Christ appointed it to be taken of many 11. Eat ye c. Why then do they hang it up in a Pixe seeing Christ would have it eaten 12. Drink ye all of this Why then doth the Priest drink it alone seeing by Christs institution all are to drink of it 13. He saith further in the fourth Prayer The holy Bread of eternal life which vouchsafe thou with a pleasant countenance to behold Whereas the Bread of eternal life is Christ himself if this be He how dare they presume to offer him up to his Father Diverse other things there are of like sort 14. Afterward the Priest praieth Command thou this to be brought by the hands of thy holy Angel unto the high Altar in Heaven What an absurd thing is this that he should desire that to be carried into Heaven which he eateh and devoureth And if this be the Body of Christ what need the help of an Angel to carry it up to Heaven Is not Christ able to lift up his own Body 15. As many of us as shall receive thy Sons Body and Blood And yet for the most part none receive but the
hundred years we were never exempted from civil Wars Here many of our sacred Kings have been deposed and murthered by their near Blood and Kindred how much innocent Blood was shed for the space of five years in Queen Marys days and how many Popish Conspiraces were there in Queen Elizabeths days And this addeth exceedingly to his wickedness that the Pope pretendeth to be a common Father of Christians and the Vicar or Deputy of Christ and under this mask acteth so mischievously against Christ and Christians Other Errours are of the Papists concerning the Church That there are no Catholicks but those of the Roman Church That he is a Catholick who believes all that the Roman Church delivereth whether it be written in the Bible or not That there is no Salvation out of the Roman Church That the sincere preaching of the Gospel and lawful administration of the Sacraments Bp. Downham Caâ—al are not a certain note of the Church That to acknowledg the Roman Pope and to be under him as the Vicar of Christ the only Pastor the Head of the whole Church is a note of the true Church That the particular Roman Church is the Mother Mistress and Lady of all Churches yea the Mother of Faith That the Roman Church did obtain this Primacy from our Lord and Saviour himself That the Roman Church hath power of judging all neither is it lawful for any to judg her Judgment That the Roman Church as it cannot err much less can it fail That there is no sure ground for the authority of the Scriptures but the infallible testimony of their Pope and Catholick Roman Church But the true Church must be discerned by the Scripture and not the Scripture by the Church unless a man would in the dark seek to find out the candle by the candlestick whereas he should rather seek out the candlestick by the light of the candle for the Church is as the candlestick and the Scripture as the light or candle Finally the Papists assert that we are to be subject to the Church without limitation So when in the maintenance of their Opinions they are beaten off from the Scripture they fly to the Church and make use of its authority which is with them in effect the Pope whom they make the Head of the Church and whose Sentence among them giveth all force and authority to that which the Church is said to define Howsoever the Church doth but signifie such a Society as consisteth of Men and Women and therefore set the Pope aside to be absolutely subject to the Church what is it but to be the Servants of Men which Saint Paul forbiddeth and presseth his Prohibition with an argument drawn from the precious Blood of Christ the price of our Redemption And therefore when once Cochlaeus a Champion of Popish Superstition speaking for the gross Idolatry of worshipping Images used this reason Quod Mater Ecclesia hâc in parte audienda esset cui hoc visum fuisset that our Mother the Church herein is to be obeyed whose pleasure it is that Images should be worshiped Brentius a learned Divine is said to have answered Quid si Pater diversum praecipiat what if our Father forbid it no Command of our Mother the Church on Earth can bear us out if our Father which is in Heaven speak the contrary And therefore in yielding obedience to the Church we must except our duty to God and obey her no farther than her commands are allowed by him much more must we reject the tyrannical and presumptuous Mandates of the Whore of Babylon pretending her self to be the Spouse of Christ wanting that authority which belongeth to the Church and yet still challenging far more than the Churches right A great misery of so many millions of poor wretched souls it is to be thus enslaved and a most cursed practice it is of those who go about to bring them again into such Antichristian bondage who now are out of Babylon But among all other Papists how desperately wicked are the Jesuits and how slavish swearing absolute obedience to the General of their Society binding themselves by Oath to do whatsoever he commandeth them Vide Gages Survay of 〈◊〉 Wâ—st Indies without exception though it be to murther Kings and blow up Parliaments with Gunpowder and any such like villanies Of the Members of the Church THe Members of the Church considered severally are The Clergy The Laity Their Errours are 1. That to make a Member of the Catholick Church Bp. Downham Caâ—â—aâ— there is not required Grace or any internal vertue but a profession of Faith is sufficient 2. That the Clergy are not held under civil Laws by any coactive but only directive Bond that is that the Clergy are not subject to the civil Magistrate 3. That Clergy-men are not bound to keep and observe the positive Laws of Princes if they be contrary to the Canons of the Church neither ought they to be cited before the civil Magistrate for any cause or to be judged by him It is absurd saith Bellarmine that the sheep should judg the Shepherd 4. That the goods of the Clergy both ecclesiastical and secular are free from the Tribute and Taxe of secular Princes 5. That the election of Bishops dependeth upon the Pope and that they all receive Jurisdiction from the Pope 6. That single life is always joyned to holy Orders by divine right that Marriage in the Clergy is a greater sin than Whoredom 7. That men are to be prepared for holy Orders by the first shaving 8. That the Clergy-men of the first Order are Priests properly so called which they say are instituted to offer an external and real Sacrifice 9. That preaching is not necessary to the Priesthood and in the Roman Church the greatest part of Priests do not preach They must have some other Charge or Commission besides the Priesthood for to be Preachers 10. There is that which they call Irregularity that which hinders a man from being capable of the holy Orders or performing the Functions belonging thereunto after they have received them Ignorance maketh not a man uncapable of holy Orders Some of their Bishops could not read 〈…〉 l. 1. c. 61. but they give them a co-adjutor for they hold that a man may serve God by an Attorney Yea they confer the sacred Orders upon Infants in the Cradle as Cardinal Tolet the Jesuit teacheth No man can receive nor exercise the Priesthood that hath any notable defect in his Body especially if he hath lost one of the Fingers wherewith they handle the Host That man is irregular also that hath had two Wives An Hermophrodite is not irregular provided that the virile Sexe do prevail as Emanuel Sa in his Aphorisms teacheth Item that man is irregular that hath cut off a member from any other man An Heretick also though converted is uncapable of Orders his Children likewise and his Childrens Children yet in this nevertheless the Pope gives
of God The Pope and his Clergy propound themselves two ends for the celebration of the Mass and the ordinary Service in the Latin tongue The first is to keep the people in ignorance and use them to believe without knowing to follow their leaders blind-fold and to obey without enquiring They were afraid that even the Latin should be too intelligible and therefore they would have the principal parts of the Mass to be said with such a low murmur that the voice of the Priest cannot be heard The second end was to plant the marks and Standard of the Popes Empire among the Nations which he had conquered The simple people believe that their Religion must be Roman as well as the Tongue which is used in Religion and that both Christian Faith and the Language come from the same place But the chief cause why the Pope will not have the Mass to be understood by all is that the Mass contains many things which would either instruct or offend the people Of praying for the Dead THeir Opinion is that the Praiers of the Living are neither available for the Saints in Heaven for they need them not nor for the damned in Hell for they cannot be helped but only for the Souls tormented in Purgatory who do find great ease say they by the Praiers of the Living Of the Canonizing of Saints THe Canonizing of Saints is nothing else but the publick Determination and Sentence of the Church whereby some that are dead are judged to be Saints and worthy of Honour and Worship as to be praied unto Temples and Altars to be set up in their names Holy-days to be appointed for them and their Reliques to be adored And thus say they it is lawful profitable and expedient for the Church to canonize Saints This was the Popes own invention eight hundred years after Christ at the least set abroach and continued in Policy for the confirmation of certain idolatrous Superstitions which he laboured thereby to advance and now are made the seven Points wherein the Canonization consisteth fetting the new Saints in the Calendar with red Letters Who gave the Pope that priviledg to be infallible in that Judgment for our Adversaries themselves acknowledg they may be mistaken how many Factions and Sollicitations are used in the Court of Rome by Princes and States that a man of their Countrey or City be canonized And at what vast expences have they been to purchase it The City of Barcelona and the whole Country of Catelona spent many thousand pounds in the canonizing Raimond de Pennafort a Dominican Frier The Jesuits spent ten millions for the Canonization of their two twins Ignatius Loiola and Francis Xavier whom they call the East-India Apostle The Book of sacred Cerimonies doth acknowledg that the Pope sometimes was constrained in some sort to canonize a man against his opinion and therefore made a Protestation By that Protestation he thought to discharge his Conscience The words whereby the Pope canonizeth a Saint are these The manner of canonizing a Saint In the authority of God Almighty Father Son and Holy Ghost and of the blessed Apostles Peter and Paul and in our own we decree and define that N. of good memory is a Saint and must be put into the List of Saints c. But before the pronouncing of that Sentence the Cause is pleaded in the Consistory and an Advocate presents himself who represents the Reasons why such a one ought to be sainted The Apostles were not so sainted nor their Disciples nor those Fathers who were called Saints as Ireneus Cyprian Basil Hierome Augustine as a learned Divine noteth It happens saith he to some poor Saints for whom the dignity of Saints is begged in the Court of Rome to be cast in their suit and they cannot be Saints in Heaven because men on earth were not favourable to them Sometimes the degree of Beati is obtained for them which is a middle degree and an expectation of Saint-ship By this means Popes will give their Servants to be worshipped by the Nations of Christendom whch new Saints are far more honoured than the Patriarchs and Prophets for in the Roman Church it fareth with Saints as with Clothes the newest are the best and most esteemed Of Invocation of the Saints THe Papists maintain the Doctrine of Angel-worship of Invocation of Saints and of the Virgin Mary and canonized Saints calling especially upon the Virgin Mary They usually carve pourtray paint the Statue of the Virgin and represent her by them to the Eyes and Thoughts when they pray unto her in all their Offices Primers Psalters Rosaries Missals Breviaries Books of Devotion Churches Chappels Monasteries Altars of our Lady especially on all their publick Festivals dedicated to her Honour in greatest state crowned with a Crown of Glory as the Empress Queen Lady of Heaven Earth and all Creatures in them In their publick Liturgy they have a Letany whereby they pray 1. To her 2. To the Arch-Angels and Angels 3. To Patriarchs and Prophets 4. To the Apostles and Evangelists 5. To the Martyrs 6. To Fathers and Doctors 7. To Popes and Confessors 8. To Monks and Eremites 9. To all the Saints Virgins and Widows that they would joyn together to make Intercession for them And to these Saints they have their set Holy-days to them they burn Tapers perform Masses and Trentals each have their sundry Collects Hymns Praiers and Oblations each have their sundry Offices designed them Some are over particular Towns and Cities some over Trades and particular Professions same are over Diseases some have the special gift of bestowing Arts and Sciences Now what is this but to forsake the Fountain of living Waters and to hew out broken Cisterns that can hold no Water as the Lord complaineth in a like case The rise of all this was from a preposterous admiration of Saints departed or I may say of some of them they were rather Devils incarnate and from the perverse opinion of those who make no difference between civil Praier to Men living and religious Praier to Saints departed which Errour hath been maintained and heightened by the great ambition and avarice of the Popish Clergy so that now the French Proverb is not without ground 〈◊〉 or ne â—ognâ—ist Dieu plus â—ntre les Saints God cannot be known among so many Saints Thus have they jumbled together God and his Saints in a promiscuous manner of worship Saint Peter tells them to whom he writes that he will endeavour that they may be able after his decease to have these things always in remembrance â—hem in 2 Pet. 1 2 Pet. 1.15 Whence the Rhemists those Popish Corrupters rather than Interpreters of the holy Scripture take upon them to tell us if we will be so sottish as to believe them And they say it was this that the meant to pray for them and as in his life-time he meant to further their Salvation by instructing them so after his death