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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13155	An abridgement or suruey of poperie conteining a compendious declaration of the grounds, doctrines, beginnings, proceedings, impieties, falsities, contradictions, absurdities, fooleries, and other manifold abuses of that religion, which the Pope and his complices doe now mainteine, and vvherewith they haue corrupted and deformed the true Christian faith, opposed vnto Matthew Kellisons Suruey of the new religion, as he calleth it, and all his malicious inuectiues and lies, by Matthevv Sutcliffe.	Sutcliffe, Matthew, 1550?-1629.	1606 (1606)	STC 23448; ESTC S117929	224,206	342

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

commit fornication in thought than to marry the Popes of Rome haue not onely coueted but also vsurped diuers parts of the Empire and thus hoping to be saued by the law the Papists not onely by their practise but also by their doctrine ouerthrow the law the Pope by his dispensations annulleth and frustrateth the law his complices more regard the Popes decretales than the eternall law of the liuing God This law of God they say may bee persectly performed by the assistance of Gods grace and as touching the substance of the action they hold that it may be performed without grace ex quo efficitur saith Bellarmine lib. 5. de lib. arbit c. 9. tot am Dei legem absque auxilio gratiae quoad substant iam actionis ab hominibus recte seruari posse in the same booke c. 2. hee saith that without any speciall helpe of God man may know veritatem moralem or the morall law with the circumstances thereof which is not onely contrary to scriptures declaring mans weakenesse and blindnesse but also ouerthroweth the necessity of Gods grace for if man without grace both knoweth the truth and is able according to the substance of the action to performe the law then is he not dead in trespasses and sinnes as the Apostle saith nor doe the Papists beleeue in Christ which saith without mee you can doe nothing doth it not then appeare that popery is false erroneous and repugnant to Gods law the ancient faith in the doctrine of the law CHAP. IIII. Of the damnable doctrine of Papists concerning faith and iustification THe Apostle teacheth vs that the iust shall liue by faith but the Papists doe so handle the doctrine of faith that the same cannot quicken any but is like rather to be the occasion of the fall and death of many first they teach that iustifying faith is nothing else but a firme assent to the word of God but if a firme assent to euery word of God do iustifie then are Christians iustified by beleeuing that there is a Diuell as well as beleeuing that there is a God and as well are they iustified by beleeuing the curses of the law as beleeuing that grace and mercy is offered them in Iesus Christ nay as well may the Diuels haue iustifying saith as faithfull Christians for they do giue their assent to the word of God and beleeue that hee is truth but these are most damnable doctrines Secondly they say that Christians are as well to beleeue the traditions of the church not written as the holy scriptures the doctors of Trent will haue both receiued with equall affection the authors of the censure of Colleinsol 91. teach Christians to beleeue not only such things as are reuealed in scriptures but also such points as are deliuered from hand to hand but if this be granted then will it follow that Christians are as wel to beleeue the Pope or the Church of Rome as God himselfe and that faith is built vpon mans word and not onely vpon the word of God and lastly that faith is built not only vpon vncertainties but also vpon falshood for such are the traditions of the church of Rome many are vncertaine and some very false and erroneous as is particularly shewed in diuers treatises against Romish traditions Thirdly they teach that faith is a gift and light by which a man being illustrated doth firmly assent adhere to those things which are reuealed by God and proposed to vs by the Church est Dei donum lumen saith Canisius Cathechismi c. 1. quo illustrat us homo firmiter assentitur atque adhaeret ijs quae vt credantur sunt diuinitus reuelata ab Ecclesiae nobis proposita now by the church they vnderstand the Pope and church of Rome but of this it followeth first that the Church of Rome hath no faith for how can a Church propose and teach matters to itselfe this doth vtterly destroy the nature of relations and therefore I thinke the learned Romanists will hardly confesse this to be true it followeth next that Christians are neither to beleeue in Christ nor to professe the articles of the faith vnlesse the Pope and Church of Rome propose them vnto vs. but this is most absurd and impious for we beleeue in God and not in the Pope nor in the Church adhering to him that these consequents are good it is euident because they no lesse require that the articles of faith be proposed to vs by the Church of Rome than that they be reuealed by God Fourthly as well doth Canisius require that Christians beleeue that the whole body of Christ be contained in the eucharist as Papists do hold it as the article of the Trinity the creation of the world and Christes incarnation for all these articles he ioineth together Catech. c. 1. § 4. but hee could not say worse if he meant to ouerthrow the whole Christian faith for the Popish real presence of Christs body bloud in the sacrament is contrary to Christs meaning to words of scriptures exposition of fathers the nature of sacraments and to humane reason and fense as at large is iustified in my bookes de missa against Bellarmine Fifthly they teach that the wicked and reprobate nay that the diuels of hell may haue true faith but our Sauiour Christ saith Iohn 3. that whosoeuer beleeueth in him shall not perish but haue euerlasting life so it followeth by the doctrine of Papists that the reprobate and the diuels of hell may be saued Sixthly they affirme that charity is the forme of faith but the Apostle teacheth vs that the iust doe liue by faith of which it followeth that faith hath a forme of it selfe whereby it quickneth vs. furthermore it is an absurd thing to make one vertue or habit the forme of another and if this were tolerable that one qualitie were the forme of another yet would it seeme farre more probable that faith should be the forme and life of charity and workes for that without faith it is not possible to please God than that charity should be the forme of faith which doth follow of faith Seuenthly the Iebusites of Collein fol. 122. teach that faith is onelie of generall propositions and hope of particulars so it followeth of their doctrine that no Christian ought to beleeue that he or any other particular person hath his sinnes forgiuen or is of the body of the church or shall be saued but if this were true then do not the Iebusites beleeue that themselues shall rise againe or appeare in iudgement further then can they not beleeue that Pope Clement or Leo or Paul is the head of the church or that they are to subiect themselues vnto him or that this particular Church of Rome is the true Church and such other particular propositions Eightly they teach that we are not iustified by the remission of sinnes or by imputation of Christs righteousnesse but the Apostle 1. Cor. 1. sheweth that Christ is made to

Christs humane nature as Aquinas 3. q. 5. art 2. confesseth if hee had taken a heauenly body as Valentine beleeued saith Aquinas then could not the truth of Christs humane nature haue beene saued which requireth flesh and bones In the 24. of Luke our Sauiour sheweth that he had a body that both had flesh and bones and was to be selt and seene 31. In their abominable masse they make their polshorne Priests mediators for Christ making them to pray that God would looke vpon the body and bloud of Christ with a propitious and serene countenance supra quae saith the Priest looking vpon the sacrifice as they call it of Christs body and bloud propitio ac sereno vultu respacere digneris accepta habere c. 32. They compare also the sacrifice of the body bloud of Christ to the sacrifice of brute beasts offered by Abel and to the sacrifice of Melchisedech praying that God would accept Christs body and bloud as hee accepted the sacrifices of Melchisedech and Abel which is a most blasphemous comparison 33. In the masse also they confesse their sins to God to Angels and Saints iointly and not to Christ. nay they vse the mediation of Christ in their confession of sinnes to Angels and Saints preferring them as much before Christ as a Prince is to be preferred before mediators and hushiers 34. In a certaine prouincial constitution beginning authoritate de sentent excom they excommunicate by the authority of God Almighty and of Saints and leaue out Christ 35. They say Masses in honour of Angels and Saints but he in whose honour a sacrifice is offered is greater then the sacrifice doth it not then appeare that while they pretend to offer Christs body and bloud in honour of Angels and Saints that they make him inferiour to Angels and Saints 36. They call the Pope the head king spouse and foundation of the church but this cannot bee without extreame wrong to Christ for one king dome cannot admit two kings nor a viceking while the king is present nor can one woman haue two spouses or one body two heads or one house two diuers foundations the Apostle 1. Cor. 3. sheweth that no man can lay other foundation then that which is alreadie laid Ephes 5. he saith Christ is the head of the church the Sauiour of his body the synagogue of Rome therfore sheweth her selfe a strange beast that will needs haue two heads and two foundations being altogether so diuers 37. S. Iames sheweth that there is but one lawgiuer of the Church that is able to saue and destroy the doe therefore spoile Christ of his honour that giue this title of lawgiuer to the Pope 38. They doe also preferre the Pope before Christ for Christs body when the Pope goeth on progresse is sent before with the baggage and when the Pope is neere goeth out to meet him while all the gallants of rome attend on the Pope 39. They giue authority to the Pope to draw soules out of purgatory by his indulgences and to make portsale of Christs merits but he that is sold is neuer equal to the seller neither can the Papists shew that euer Christ deliuered one soule out of Purgatory 40. Papists beleeue that the Pope hath often times created his creator or at the least made Christs body and bloud but that Christ made the Pope it cannot be shewed doth it not then appeare that by many degrees the Pope excelleth Christ in the opinion of Papists 41. Nay they make S. Francis and Dominicke equall to Christ in diuers things and in some things superiour as their bookes of conformities and legendes doe testifie they call S. Francis Iesum typicum that is a figuratiue Iesus and say that Dominicke and Francis did more miracles then Christ but the Pope gaue both these two all their credit he must therefore needs surpasse Christ in accompt of Papistes 42. In the conuenticle of Trent Cornelius Bishop of Bitonto said papa lux venit in mundum the Pope the light came into the world and Simon Begnius in the councell of Lateran called Leo the tenth the lion of the tribe of Iuda and cried out Te Leo beatissime saluatorem expectauimus that is we blessed Leo haue looked for thee our Sauiour 43. Beno the Cardinall sheweth that Gregory the seuenth cast Christs body into the fire burning the Sauiour of Papists Pius the fifth also is said to haue cast an agnus Dei into the fire as Catena in his life reporteth into this contempt haue the Pupists brought their Gods 44 Theodorie à Niem lib. primo de schismate sheweth that Vrbane the Pope melted crosses and images of siluer to paie souldiers thus that which they pretend to honour as God they sell and giue away in seruice of the Diuell 45 They giue equall honour to a crosse of woode and mettall and to Christ and looking on a wooden crucifixo they say thou hast redeemed vs. who then seeth not what little accompt they make of Christ 46 A trentall of Masses the Masse-priests sell for lesse sometimes than sixe pence and yet they say Christs bodie is offered in euery Masse are they not therefore more wicked traitors than Iudas who would not fell Christ for lesse then 30. pence 47 The Priesthood according to the order of Melchisedech is proper to Christ by the Apostles doctrine but the Papists make euery pild pated companion a Priest after the order of Melchisedech Finally the office of mediator properly belonging to Christ they communicate with the virgin Mary whom they suppose to be more mercifull then Christ they giue it also to Angels and Saints and Masse-priests Turrecremata summae lib. 1. c. 40. speaking of Priests saith they are mediators reconciling sinners to God ministerium peragunt mediatoris omnipotenti Deo qui offensus fuerat peccatores reconciliando the schoolemen say also that Saints may be called redeemers and that is confessed by Bellarmine lib. 1. de indulgentijs Infinite it were to report all the blasphemous speeches and practises of Papists against the honour of Christ Iesus but this may serue to shew that they rather blaspheme than honor Christ speaking so wickedly of his person so blasphemously of his bodie so falsly of his actions and taking away his honour and giuing the same to others CHAP. VII The strange contradictorie and false opinions of Papists concerning the sacraments AS Sacraments are seales of Gods grace and holy mysteries by the which God worketh our sanctification so are they enemies of Gods grace and the sanctification of Christians that peruert the Apostles doctrine and Christs institution concerning sacraments how then the doctors of the synagogue of Rome shal be able to excuse themselues and to prooue themselues not to be enuious of the good of Christians I report me to their common doctrine and practise concerning this argument for first they denie that the sacraments of the law of Moyses did open heauen and thereupon thrust all the

the doctrine of the Apostles and Prophets and therefore we may not thinke that they taught that Christ had a bodie inuisible or inpalpable or that his body was in heauen and earth at one time and yet not continued to it selfe or that his soule was omnipotent or omniscient or that Christians were to beleeue that dogges and hogges did eat Christs body and yet that all the communicants saue the Priest were to be excluded from the cup of the new Testament or that Christ is onely the meritorious cause of our iustification and saluation and that formally we are iustified and saued by our owne workes or that remission of sinnes cannot be obtained vnlesse we come to auricular confession and haue the Masse-priests absolution or that the Pope by his indulgences out of superfluous merits of Saints is able to deliuer soules from purgatory or other popish heresies and wicked doctrines before mentioned for these doctrines are contrarie to the holy scriptures in which the summe of the Apostles preaching is conteined Gregory the first lib. 4. epist 32. doth dislike the title of vniuersall bishop and calleth it sacrilegious and prophane he doth also condemne the worship of images lib. 7. epist 109. and lib. 9. epist 9. and commendeth Serenus the bishop of Massilia for reproouing the adoration of images neither doth he allow any more than the historicall vse of them that Purgatory which Gregory the Dialogist speaketh of differeth much from popish purgatory being rather designed for veniall sinnes than for satisfaction for temporall paines after the fault remitted lib. moral 19. c. 16. hee sheweth that the bookes of the Machabees are not canonicall scriptures and lib. 14. moral c. 32. that Christs body is solide and not like a spirit and lib. 4. dial c. 55. that things aboue in the eucharist are vnited to things below summa imis consociantur of which it followeth that there is no such presence as the Papists imagine nor any transubstantiation for if the bodie of Christ residing aboue be vnited to things below then is not Christs body included within the accidents of the host nor is the bread and wine abolished Augustine the Monke brought with him a crosse and the image of our sauiour in a table and did sing litanies as Bede testifieth lib. 1. hist Angl. c. 25. but we doe not read that hoe filled Churches with images or that hee worshipped Christs image or the crosse with latria or that in his litanies he called vpon Saints or Angels Bede saith they praied to God litanias canentes c. domino supplicabant If then we cannot find the points of popery which we refuse in the writings of the Apostles or in any record mentioning the doctrin of Ioseph of Arimathaea Eleutherius Gregory or Austen but rather find them to bee opposite to their doctrine and denised afterwards then vnlesse we meane to remooue the ancient limits and bounds set downe to vs by our fathers and to refuse the counsell of the holy ghost Prouerb 22. wee may not returne to popery forasmuch as the first conuerters of the inhabitants of this land were no authours nor fauourers of popish superstition heresies impieties and blasphemies CHAP. XV. That popish religion is most falsely termed Catholike religion and Papists Catholickes CAtholicke religion as Vincentius Lirinensis in his commonitory chap. 3. doth teach vs is that which alwaies hath beene beleeued and of all Christians wee are to hold saith he that which alwaies hath beene beleeued of all Christians for that is properly Catholicke but the faith of the Romish church conteined in the Popes decretales and disputes of the canonists and schoolemen hath not alwaies beene beleeued of all Christians their faith therfore is not catholike the assumption is proued not onely by the nouelties of the decretales glosses of Canonists and summes and resolutions of the schoole diuines but also by the falsehood and contrarieties of the doctrine therein conteined Nicholas in his decretale ego Berengarius de consecrat dist 2. teacheth that Christs body sensually is handled with the hands of Priests and torne with teeth but this is contrary to scriptures fathers and truth Innocent in the chapter firmiter de sum trinit fid cath saith that the bread is transubstantiat into Christs body which is false for Christ saide of bread which hee tooke this is my bodie The Canonists honour the Pope as a God on earth as the head foundationmonah rcand spouse of the Church the schoolemen brabble one with another and sometimes change their owne opinions Bellarmine lib. 2. de purgat c. 3. confesseth that Thomas Aquinas changed his opinion concerning the merit of soules in Purgatorie most schoole-men build doctrines of faith vpon Philosophicall grounds and vary both from scriptures and fathers in their doctrine of the diuine attributes of Christs body and soule of merits of sacraments and diuers other points how then can we repute these doctrines to be catholike It is the Property of Catholikes saith Vincentius Lirinensis commonit c. 34. to keepe the doctrine committed to them and left with them by the auncient fathers and to auoid profane nouelties but the doctrine of schoolemen concerning the diuine attributes concerning the examples of the persons of the Trinitie brought by the master of sentences the eating of Christs body by brute beasts and diuers other points is ful of profanenesse and nouelties their reasons also are more philosophicall and sophisticall then Apostolicall all the points in controuersie betwixt vs and them are mere nouelties as the decretales whereon they depend declare Leo epist 81. saith that there is one true only perfect and inuiolable faith whereto nothing can be added and from which nothing can bee taken but vnto this faith the Popes haue added their determinations concerning traditions the carnall reall presence of Christs body and blood in the sacrament of the Lords supper transubstantiation the communion vnder one kind the Popes vicarship generall and vniuersall power purgatory indulgences the worship of images and diuers other pointes of doctrine doth it not then appeare that popery is nothing else but a corruption of doctrine comming in after the publication of the Christian Catholike faith and added vnto it Furthermore as the Apostolike doctrine is catholike and vniuersall so hereticall opinions are particular and peculiar to certaine sects and persons and times but wee haue shewed that Popery is nothing else but a packe of old and new heresies Lastly by many particulars it may be proued that the doctrine of Papists hath neither beene taught at all times nor imbraced of al christians nor spred ouer al the world which doth plainly declare that neither the doctrine is catholike nor the professors thereof truely termed Catholickes First they teach that the scriptures are an imperfect rule and vnsufficient without traditions and speake lewdly of them calling them a nose of waxe a killing and dead letter a matter of strife and what else they list to deuise in their

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

the Popes lawes as the resistance of the churches of Asia against Victor of the churches of Afrike against Sozimus and other Popes declare 20. Of late time friers especially the Capucins haue attired themselues like chimney sweepers burners of houses 21. The rules of monks and friers are diuers from the rules of Christian religion and can not be elder then the orders of monkes and friers 22. Gregory the seuenth as Otho Frisingensis sayth was the first that did excommunicate the Emperour and taught that he had power to assoile subiects from the others of obedience to Princes 23. The vse of priuate masses without communion is but new as the old ordinall of Rome that hath no masses of that nature declareth the canons of the Apostles forbid Christians to depart before they receiued the communion 24. Innocent the third in the chap. omnis vtriusque de poenit remiss did first bring in a necessity of auricular confession he also was the first father of the monster transubstantiation as we find by the chapter firmiter de sum Trinit fid Cathol 25. Purgatory for satisfaction for temporall paines of sinnes whose guilt before was remitted was first deuised by schoolemen 26. The Iubiley among Christians was first deuised by Boniface the eigth he also decreed first that all temporall princes and others vpon paine of damnation must bee subiect to the Pope 27. Popish indulgences are but of a late stampe and the schoole doctrine thereof much latter the Papists themselues being as yet not fully resolued what to thinke of them 28. Clement the sixth first deuised the treasure out of which indulgences are supposed to be granted as appeareth by the chap. vnigenitus extr depoenit remiss 29. The doctrine of cases reserued to the Pope is not once spoken of in the writings of the fathers and yet the Masse-priests make a great matter of them 30. The doctrine of the Popes penitentiarie taxe for dispatch of pardons for murders incest sodomie and all villanies I thinke Kellison will not contend to bee verie ancient 31. Bellarmines doctrine lib. 1. de verb. Dei c. 3. concerning the new Testament where he saith it is nothing else but the loue of God shed into our harts by the holy Ghost is new for it contradicteth Chrysostome Theodoret and others in 2. Cor. 3. who teach that the new Testament is God grace remitting sinnes 32. The prohibition of mariage betweene spirituall gossips is a late deuice of the Pope for gaine 33. The separation of maried couples for religion before consummation of mariage without consent of both the parties is both new and wicked 34. The popish ceremonies vsed in baptisme are of a late inuention as for example salt spittle candles and popish exorcismes 35. Of late they haue begun to exorcise salt in salutem credentium for the saluation of the faithfull and holy water to cast our Diuels and to driue awaie discases these consurations are not found in the old Romish ordinals 36. The Masseppriests haue now gotten a new tricke to sprinkle the altar with holy water and to say thou shalt sprinkle mee with hyssope and I shal be clensed applying the scriptures contrary to the meaning of the holy ghost 37. Honorius the third in the chapter sane cum olim de celebr miss did first ordaine that the sacrament should bee worshipped and safely kept and caried with light to those that are sicke 38. Halfe communions are direct contrary to Christs institution and the practise of the church and first established in the conuenticle of Constance 39. The Masse cannot be old for that Nauclerus Platina Polydore and others confesse is was innented by diuers authors long after the Apostles times 40. The praiers for the dead now found in the Masse are not to be seene in the booke called Ordo Romanus 41. In old time the fathers neuer beleeued that Christ had a body inuisible and incircumscriptible and that might bee in heauen and earth and many places at one time 42. The godly bishops of old time did neither swinge the chalice about their head nor make crosses about it when they celebrated the eucharist 43. The saying of seruice and administration of Sacraments in tongues not vnderstood is a foolish noueltie 44. Now in the Roman Catechisme they teach that euery Masse-priest consecrating worketh three miracles but in old time they were neuer taken for such workers of miracles 45. The Papists after their Pater noster say their aue Maria and pray to our Lady which practise is neither ancient nor Apostolicall 46. The Psalter of our Lady and her peculiar offices and Masses in honour of Saints will not be iustified by ancient precedents 47. Hardly will the Papists bring a precedent of 300. yeers old to prooue that Christians praied to the crosse for encrease of iustice and remission of sinnes 48. In the missall of Sarum the Priest saith to the sacrament aue or haile and boweth to it contrarie to all ancient practise 49. The worship of Papists must needs be new for that both their Saints are new and their praiers and offices new 50. The missals breuiaries and offices of our Lady haue their antiquity from the conuenticle of Trent 51. Popish idolaters worship the sacrament and the crosse with diuine honour but they shall neuer bring allowance of antiquitie for this practise 52. They burne also incense to dumbe images kisse them and bow to them but these vnchristian trickes were not knowen in old time 53. Of late time they haue decreed that the Pope is aboue the councell but it is since the councell of Constance 54. Now the Pope pretendeth right to handle the temporall sword but that did not the Bishops of Rome for a thousand yeeres after Christ 55. Of late time the Pope hath troden vpon the necks of Emperours but in ancient time the bishops of Rome were subiect to Emperours 56. In time past the bishops of Rome were persecuted and martyred now the Popes of late time persecute and martyr others Finally all the points of doctrine differing from the faith o this church which the Pope and his complices seeke now to thrust vpon Christians are for the most part nouelties And this doth clearely appeare in this for that they are contrary to the doctrine of the Prophets and Apostles as before hath beene particularly declared the same is also coutrary to the doctrine of the fathers and ancient churches practise as we shall declare heerafter Further the Papists haue turned the whole seruice of God into a massing mommery Finally for God they worship Saints and dumbe images the institution of Christ Iesus in the eucharist they haue altered new sacraments they haue deuised are they not then ashamed to call popery ancient Christian religion CHAP. XVII That Poperic is repugnant to auncient councels MVch doc Papists bragge of councels Campion saith the first last and midst are his concilia generalia mea sunt generall councels saith he are all for me

neither the Pope nor his complices regard councels if they make against their profit or pleasure Bishops Priests Deacons committing adultery and practising vsury are greuously punished by the councell of Eliberis c. 18. and 20. but now these offences are common among Masse-priests and the Pope sheweth them by the chapter si clerici d● indicijs and by his example how little he regardeth the actes of councels against these sinns in the same synode can 34. Christiās are forbidden to light candles in the churchyarde in the day time and c. 36. to set vp pictures in Churches cereos per diem saith the councell placuit in coemiterio non incendi and againe placuit picturas in ecclesia esse non debere ne quod colitur aut adoratur in parietibus deping atur yet Papists do superstitiously set vp lightes in church yards and fill their churches with images and pictures Those which accuse their brethrē falsly by the first councel of Arles c. 14. are shut from the communion to then dying day de his qui accusant fratres suos placuit saith the councell cos vsij ad exitum non comunicare the same councel decreeth that no bishop should tread downe his fellow Bishop yet the Popes and their complices doe hire parasites and scrrilous companions to traduce and falsely to accuse their brethren and all good bishops are now troden downe by the Pope The Councell of Gangra condemneth those that dispraise mariage or doe taxe him that eateth flesh or that despise the oblation of a maried priest or make meetings without the church qui extra ecclesiam scorsim conuentus cilebrat or that take a pride in virginity or vse peculiar habits and despise those that vse common apparell or depart from their parents vpon praetence of religion quicumque silij à parentibus praetextu diuini culius abscedunt the same likewise condemneth those women which cut their haire propter dminum cultum for religion sake or that contrarie to scriptures and ecclesiasticall canons shall b ring in new precepts but Papists despise matiage as pollutions and fleshly life and esteeme monkes that eate no flesh more holy and perfect then other Christians they despise also the oblations of married Priests Monks and Friers haue their conuenticles apart further the Masse-priests extoll their pretended virginity and Monkes and Friers vse peculiar habits and despise such as vse common apparrell Children among them depart from their parents and creepe into monasteries and nunnes cut their haire when they vow to enter into religious houses finally according to the diuersity of monkish sects they obserue diuers rules and precepts without warrant of holy scriptures or ecclesiasticall canons and doe many things contrarie to holy scriptures The second councel of Arles c. 23. pronounceth that Priest to be sacrilegious that shall suffer men superstitiously to light candles or to worship trees fountaines or stones and those that worship such things are condemned as Infidels and yet maste-priests suffer Christians at Candlemas and in diuers processions to goe about with candles and great pilgrimages are made by their followers to stockes and stones and welles after a paganicall fashion The councell of Laodicea c. 35. condemneth such as worship Angels or assemble together to honour them and c. 36. that vse exorcismes or enchantments or that read bookes in the church that are not canonicall the same excludeth the bookes of Tobia Iudith Wisedome Ecclesiasticus and the Machabees out of the canon the which acts forasmuch as they condemne the superstitious worship of Angels the coniurations of Masse-priests in casting out of Diuels and the reading of lying legendes and the false canon of the conuenticle of Trent are no more regarded by Papists then as if there neuer had beene any such made The councell of Constantinople c. 2. restreineth the ambition of Bishops that began to stretch forth their hands to the diocesses of their neighbours and c. 5. giueth the next place of dignity after the Bishop of Rome to the bishop of Constantinople which also was confirmed by the authority of the councell of Chalcedon that councell also addeth this reason because Constantinople was called new Rome but the pope neither regardeth the acts of this councell nor the reasons thereof but encrocheth vpon euery bishops iurisdiction calling himselfe vniuersall bishop and challenging his authority not from the priuiledge of the city but from Christs institution The 3. councell of Carthage c. 24. decreeth that nothing more be offered in the sacrament of the Lords body and blood then he hath appointed to wit bread and wine mingled with water but this ouerthroweth the masse vtterly wherein the Masse-priests say they offer neither bread nor wine but Christs body and blood the same synode decreeth that the bishop of the metropolitan see shall not be called the Prince of Priests or cheefe priest or any such title which ouerthroweth the pride and arrogance of the Pope that will needes be called the cheefe Priest the head and monarch of the church and other farre more arrogant titles The formes of ordring Priests and deacons prescribed by the fathers of the fourth councell of Carthage the Popes complices in the synod of Florence haue quite altered likewise haue they abolished those canons of the councell that concerne his house apparell study preaching nay they accompt him now a bishop sufficient that preacheth not if he be formally greased and apparelled in the 100. canon women are forbidden to baptize mulier baptizare non praesumat the Popes decretales contrariwise allow women to baptize The fist councel of Carthage c. 14. reproueth altars erected by vaine reuclations and dreames and it meaneth such as are supposed to be made ouer some martirs reliques but that is the case of many Popish altars who are erected for the most part vpon supposall of reliques and vaine dreames By the 4. canon of the first councell of Toledo it appeareth that subdeacons married wiues the same synod condemneth those that receiue the eucharist and cat it not and which beleeued Christ to haue an imaginarie body such as that is which the Papists suppose to be in the eucharist The councell of Mileuis c. 22. forbiddeth appeales to Rome ad transmarina qui putauerit appellandum à nullo infra Africam in communionem suscipiatur this canon therefore cannot stand with the Popes supremacy The councell of Agatha c. 13. forbiddeth Nunnes to bee vailed before the age of forty yeares the synagogue of Rome admitteth them before twenty and few after forty the same councell separateth the monasteries of men and women the Papists put them neere together The councell of Orevge pronounceth them guilty of Pelagianisme that say the liberty of the soule remained after the fall of Adam and that a man can doe that which is good of himselfe The 8. canon of the councell of Turon sheweth that bishops had wiues dwelt with them although they are commanded to vse them as sisters The 3. councell of Toledo