therefore thinke that either the Christians there made the images of God the father and the holy ghost or else worshipped and burnt incense to them and very absurd it were if any man should suppose that the Popish inuocation and worship of Saints and Angels is to be proued by their practise Philo in legat ad Caium saith the Iewes thought it impious either in picture or grauen worke to represent God that is inuisible inuisibilem Deum pingere aut singere nefas duxerunt maiores nostri saith he neither if we runne through the Bible shall wee find any precedent of the popish inuocation and worship of Saints vsed in the Romish church Finally if the Church of Hierusalem had knowen or suspected that S. Peter or his successors had been designed Christs vicars general and monarchs of the Church and appointed to giue lawes to the whole world then would they neuer haue suffered him to depart from Hierusalem The Pope and his complices therefore must seeke some other place than Hierusalem whence to deriue their doctrine lawes ceremonies and formes of gouernment or else they will neuer find out the true descent of their church In Babylon certes they shall rather find out these matters than in Hierusalem CHAP. XII That popish religion was neuer taught either by the old Prophets or by the Apostles of Christ Iesus FAithfull Christians as the Apostle teacheth vs Ephes 2. are built vpon the foundation of the Apostles and Prophets Iesus Christ himselfe being the chiefe corner stone and this the Papists must needs confesse although much to their griefe vnlesse they will denie the words of the Apostle but popery is built vpon the Pope and vpon his decretales and determinations and supported stoutly by his purple Cardinals and the merchants of Babylon the Masse-priests and neither vpon Christ nor the doctrine of the Apostles and Prophets The Apostle 2. Tim. 3. sheweth that the scriptures are able to make vs wise to saluation and are giuen of God that the man of God may be absolute and made perfect vnto all good workes but Papists teach that they are an imperfect rule and without traditions vnsufficient for that is the doctrine of Bellarmine and all his consorts they doe also raile against holy scriptures and call them a dead and killing letter The holy Prophets brought no message to those nations to whom they were sent but they confirmed the same by the testimony of God that sent them saying thus saith the Lord. and the Lord hath spoken it but the conuenticle of Trent confirmed their doctrine by their owne pleasures for the most part and albeit sometime the same alleadgeth scriptures yet their best and common argument was placet nobis their schoole doctors also for matters controuersed doe more commonly alleadge the Popes decretales than holy scriptures Rom. 10. we read that faith commeth by hearing and hearing by the word of God but Camsius in his catechisme de sid symb signifieth that we are not to beleeue Gods word reuealed vnlesse the same be also propounded by the church and by the church he vnderstandeth the Pope and his adherents Peter and Iohn Act. 4. shew that God is rather to be obeied than man but the Romish church doth excommunicate all that hearken not to the Pope whatsoeuer is contained in the scriptures to the contrary The conuenticle of Trent Sess 4. teacheth vs that we are to imbrace traditions not written with equall affection to traditions and holy scriptures but this doctrine was not knowen either to the Apostles or Prophets nay Moyses doth teach quite contrary ye shall put nothing to the word which I command you nor shall ye take ought therefrom saith he Deut. 4. and S. Paul Galat. 1. if any man preach vnto you otherwise than that ye haue receiued saith he let him be accursed this curse therefore doth fall on the Friers and Masse priests that preach the Popes doctrines which they shal neuer proue to haue beene receiued from the Apostles though they read vntill their eies drop out of their heads The religion of Papists doth for the most part consist in praiers to Saints Masses and offices in the honour of Angels the Virgin Mary martyrs confessors and the Popes canonized creatures in erecting of crosses and crucifixes and other images in burning incense before images nay they giue diuine honour to creatures which themselues cannot denie to bee idolatrous cum Christus adoretur adoratione latriae consequens est quòd cius imago sit adoratione latriae adoranda seeing Christ saith Thomas Aquinas p. 3. q. 25. art 3. is worshipped with latria or honour properly belonging to God it followeth that his image is also to be worshipped with the adoration of latria or diuine worship either therefore must our aduersaries shew that the Prophets and Apostles offered sacrifices in honour of Angels and Saints and made praiers vnto them and set vp images to be worshipped in temples and vsed to burne incense vnto them and to honor them after the manner of Papists or else they must confesse that their religion proceedeth not from the Prophets and Apostles how hard this proofe will bee it may appeare in this that Gods lawes Deut. 4. and Exod. 20. directly forbid the making of grauen images after the likenesse of God and the worship of idols and Christ ordeined the eucharist to be receiued in commemoration of his death and passion and neuer so much as mentioned the offering of his owne body and bloud or other sacrifices in the honour of Saints and Angels The Masse-priests that plotted the ruine of religion at Trent sess 6. ascribe mans iustification to his workes and exclude iustification both by Christs iustice and by faith apprehending Christ and beleeuing in him but both the Prophet Abacuc chap. 2. and S. Paul Rom. 1. affirme that the iust do liue by faith the Apostle also 1. Cor. 1. saith that our Saour Christ is made wisedome and righteousnesse vnto vs. which if it were wrought by our workes then should we haue beene made wisedome and righteousnesse vnto our selues nay the Apostle Rom. 3. saith if Abraham were iustified by workes that then he had wherein to reioice but not with God Popish religion consisteth most in externall ceremonies as for example in salt holy water holy candles incense ringing of sacring belles adoring crosses and images greasing of sicke men and masse-priests shauing of crownes vowes Monkish rules and such like toyes but these fooleries were neuer knowen either to the Apostles or Prophets Nay our Sauiour Matth. 15. teacheth that in vaine they seeke to worship God that teach for doctrines the precepts of men he sheweth also Iohn 4. that true worshippers worship God in spirit and truth and the Apostle Coloss 2. condemneth such as put religion in touching fasting and such like vaine ceremonies The Masse-priests call the Pope the spouse and head of the church but if he meane to deriue his authoritie from the writings of the Prophets and
reprochfull humours but neuer did Catholickes so teach the Apostle 2. Tim. 3. saith they are able to make vs wise to saluation and that they are giuen of God to make the man of God perfect S. Augustine lib. 2. de doct Christ c. 9. saith that all things necessarily belonging to faith or manners are conteined in plaine places of scriptures the ancient fathers do euery where speake honorably of scriptures and Ireney saith it is the propertie of heretikes when they are conuinced by scriptures to accuse them Secondly these are speciall points of Popery viz. that the Pope is the foundation head and spouse of the church that his decretales concerning matters of faith are infallible that vnwritten traditions are the word of God not written and equall to scriptures that the old Latine vulgar translation of the bible is authenticall for the most of this is deliuered and determined in the conuenticle of Trent sess 4. the rest is holden by the canonists and the Popes proctors these doctrines are contrarie to the wordes of the Apostle 1. Cor. 3. who sheweth vs that no other foundation can be laid but Christ Iesus and Ephes 2 where it is said that the faithfull are built vpon the foundation of the Apostles and Prophets Iesus Christ being the chiefe corner stone Irenaeus lib. 3. aduers haeres c. 1. sheweth that the scriptures are the pillar and foundation of our faith Chrysostome hom 6. in Matth. saith the church is Hierusalem whose foundations are laid vpon the mountains of the scriptures that the Pope should be the foundation of the church and not be subiect to error in determining matters of faith is contrary both to scriptures and fathers as I haue already shewed in my bookes de pontifice Rom. the diuersitie and contrarietie of diuers editions of the old Latine vulgar translation of the bible we haue proued heretofore that it differeth from the originall it is apparent and Arias Montanus Erasmus Caietan and diuers others acknowledge it the fathers in matters of doubt send vs to the originals the falshood of Romish traditions the repugnance betwixt them and scriptures I haue proued in my booke de scripturis against Bellarmine Thirdly the Papists allow no interpretations of scriptures against that sense Cont. Trident. sess 4. which the church of Rome holdeth contra eum sensum quam tenuit tenet sancta mater ecclesia and by the church they vnderstand the Pope principally but that was neuer the opinion of Catholikes nay the Pope and his followers allow diuers interpretations contrarie to the iudgement of all auncient fathers and catholikes they beleeue that these words of Christ feede my sheepe do properly belong to the Pope and that thereby he hath power to depose Princes these words Hiercm 1. I haue appomted thee ouer nations and kingdomes they transferre to the Pope Boniface the 8. in the chap. vnam sanctam extr demaior obed doth thereof conclude that the Pope hath power to iudge all earthly princes Innocent the 3. in the Chap. solitae de maior obed because it is said Genes 1. that God made a greater and lesser light in the firmament collecteth that the Pope is aboue the emperour Christ said do this in remēbrance of me they interpret it as if Christ had said offer vp my body and blood to my father and do it in remembrance of Angels and Saints Christ said search the scriptures and drinke yee all of this which they expound as if he had forbidden laie-men either to search scriptures or to receiue the cup. They haue also infinite other such like peruerse interpretations of scriptures contrarie to the exposition of Catholike fathers and yet stiffle maintaine them 4. Catholikes neuer allowed the legends of S. George S. Christopher S. Catherine S. Vrsula S. Cyprian the magician and such legends as the Papists reade in their churches publikely and beleeue them as traditions of their Elders and grounds of faith the legend of S. George of Cyricus Iulitta of Abgarus and of the inuention of the crosse is condemned by Gelasius c. sancta Romana dist 15. 5. Tho. Aquin. opusc cont errores Graec. saith it is a matter of faith to beleeue the determinatiō of tho Pope in matters belonging to saith or maners a matter neuer beleeued by Catholikes 6. Bellarmine and others say that the Popes lawes doe bind vs in conscience but this neuer entred into the thought of Catholikes S. Iames. c. 4. saith we haue only one lawgiuer and iudge that can saue and destroy 7. They beleeue that images are to he made and worshipped and consequently fil euery corner of their churches with images they also thinke it lawfull to picture God the father like an old man and the holy ghost in the figure of a doue but the law of God expressely forbiddeth the worship of grauen images and all such similitudes and Lactantius lib. 2. instil c. 19. saith there is no religion where such images are S. Augustine de fid symbolo saith that it is impious to place the image of God in the church tale simulachrum deo nefas est Christiano in templo collocare 8. The Iebusites of Collem in their censure teach that we are iustified by the law and that our life and saluation doth consist therein but the Apostle teacheth vs that the law is the minister of death and Irenaeus testifieth lib. 3. aduers haeres c. 20. that the law being spirituall doth only manifest sinne and not kill it and so doe Catholikes beleeue 9. The conuenticle of Trent sess 5. teacheth that concupiscence is not sinne in the regenerat but the Apostle Rom. 7. sheweth the concupiscence is sinne and all true Catholikes must needes confesse it seeing it is forbidden by the law 10 Bellarmine and his consorts beleeue that all Christians are able to performe the law perfectly but Catholickes beleeue that this sauoureth of Pelagianisme for if they be able to performe the law of God perfectly then may they liue without all sinne which Augustine and Hierome in their disputes against the Pelagians declare to be heresie 11 Papists beleeue that the Pope is able to dispence with oathes and to absolue subiects from their obedience and fealty to their Princes but Catholickes assure themselues that it is impious to take Gods name in vaine and to violate lawfull oathes vpon the Popes or any other mans warrant 12 Papists teach that the Virgin Mary was exempt from originall sinne as we may perceiue by Bellarmine lib. 4. de amiss grat c. 15. and by the decrerale of Sixtus 4. and this is the most common opinion but Catholickes thinke contrary for the Apostle Rom. 5. saith that through the offence of one all men are subiect to condemnation 13. They beleeue that the blessed virgins house was caried out of Galiley into Dalmatia and from thence into Italy by the ministery of Angels and that the same is now at Loreto but Catholikes laugh at such fables and esteeme the worship
Gods worship and persecuted their enemies like most cruell tyrantes that afterward they might with more security satisfie their lusts when there was none to controll them Ioannes Marius de schism part 3. c. 5. testifieth that all the euils of christendome haue proceeded from the malice ambition and auarice of wicked Popes a malitia ambitione auaritia sceleratorum paparum omnia mala in mundo proueniunt Robert Grosted as Matthew Paris testifieth in Henrico 3. did bitterly inueigh against the couetousnesse vsury simony rapines excesse and luxuriousnesse of the court of Rome neither doth Budaeus de Asse or Valla contra Donationem Constantini say lesse against the Popes then he Next to the Popes the Cardinals Masse-priests Monks and Friers and of late yeares the Dominicans Franciscans and Iebusites are the chiefe aduancers teachers and defenders of Romish heresies of which if we say litle men may suppose there is no more to be said if we say what they deserue and is in authenticall bookes reported of them it would exceede the proportion of this short Suruey onlie thus much we say of many things that may be said Brigit in her reuelations testifieth that Cardinals are excessiue in pride couetousnesse al delights of the flesh 4. Brig 49. cardinales extenti effusi sunt ad omnem superbiam cupiditatem delectamentum carnis Pelaguis lib. 2. de planct eccles art 16. saith they are encreased in riches but much diminished in pietie aucta est possessio diminuta religio The same man lib. 2. de planct leccles art 20. saith the prelates of the church haue declared their sinnes like Sodome Peccatum suum sicut Sodoma praedicauerunt Mantuan Alphonsi lib. 6. saith that the priests hate their flocks and care not to feed them but to poll them and mocke them Pastores saith he odere pecus nec pascere curant Sed tondere greges pecorique illudere tonso Catherine of Siena c. 125. saith that religious men pretend angels liues but for the most part are woorse then diuels Religiosi collocati sunt in religione velut angeli sed quam plurimi sunt daemonibus deteriores What the Iebusites are I report me to the French carechisme of Iesuites set out by a Papist and a learned man and to the discourses of the secular priests against them they shew they are couetous false proud cruell malicious and diuels incarnate for the rest I referre them ouer to the 2. booke 2. chap. of my answer to Rob. Parsons his Warn-word a man in whom most of the capitall vices of the Iebusites may be specified The chiefe mainteiners of Popery in our times if we speake of lay men were Charles the 9. of France Henry the 3. his brother Philip the 2. of Spaine the duke of Alua the duke of Guise and his brethren the earle of Westmerland the head of the rebellion in the North. but if we seeke all histories we shall hardly finde woorse men Charles the 9. was a notorious sweater a perfidious and licentious prince Henry the 3. was superstitious and altogether giuen to carnall delights What Philip the 2. was his wiues and sonne and the innocents done to death by him for religion will speake one day the Duke of Guise and Alita were cruell and bloodie men perfidious and wicked atheists the first more giuen to pleasure the second to auarice Charles of westmerland was a rebell to his prince and a man consumed with his own delights and pleasures Is it not then a matter ridiculous that Masse-priests should so excessiuely commend this religion that had such founders and fauorers as these are and which as we see was inuented and confirmed by wicked men and vpholden by fraude and force CHAP. XLVII That Popery in many points is more absurd and abominable then the doctrine of Mahomet THe impieties and abominations of Turkish religion are so many that hardly can we recount them and so odious and horrible that no Christian can take pleasure to heare them and yet if we please to looke into the secret mysteries of Popery and to examine all the odious and abominable doctrines of the Romish synagogue we may well make question whether of the two religions deserueth more to be abhorred and hated for first the Turkes do speake well of the law and the Prophets and handle books of scriptures with great reuerence Antonie Geoffrey in his 2. booke of Turkish ceremonies reporteth how the Turkes accompt the gospels among holy scriptures inter sacras literas habent nostra euangelia saith he but the Papists speake euill of scriptures and call them sometimes a dead and killing letter sometimes a matter of strife sometime a nose of waxe they doe also handle them very rudely and without respect Lastly they will not haue them to be authenticall in respect of vs without the Popes consignation and testimony The Turkes neuer burned their Alchoran or the writings of the Prophets and Apostles vpon pretence of false translations but the Papists haue often times burned holy scripturs as appeareth by the ecclesiasticall histories of France England Germany and other places Postell in his history of Turkes sheweth how they teach that perfection is conteined in the gospell and Gifford lib. Caluinoturcis 3. c. 9. confesseth that they beleeue all religion to be therein conteined but Papists doe rather hope to finde perfection in the rules of Monkes and Friers then in the gospell and therefore accompt rather the state of Monks to be a state of perfection then the liues of Christians after the rule of the Gospell the Masse-priests of Trent doe make traditions equall to scriptures and commonly they deny scriptures to be a perfect rule of life and doctrine The doctors of Turkish religion were neuer so simple as to thinke the traditions of their church to be equall to the Alchoran of Mahomet But the Masse-priests of Trent will haue traditions not written and holy scriptures to bee receiued with equall affection Such as blaspheme Christ are punished by the Turkes most seuerely but Papists teare him in pieces with their blasphemies and such are thought to be most cleare of heresie which sweare most wickedly and blasphemously Auerroes of all religions accompteth Popery to bee most absurd for that Papists worship a peece of a Masse-cake for their God and yet presently deuoure him and swallow him downe into their bellies No Turkes euer allowed the eating of mans flesh or beleeued that it were possible for a man to swallow downe a whole and perfect man without hurt or diminution or brusing of his body but Papists make their followers eaters of mans flesh and say that euery one eating the sacrament doth eate vp Christs body whole and entire and yet beleeue that they neither breake his flesh nor digest it Euery Mahometan albeit he beleeueth not Christ to be God yet would be ashamed to say that doggs and hogges and other brute beasts may eate Christs body but the Papists albeit according to the Christian faith they
the Apostle Rom. 4. worketh wrath and ephes 2. he saith we are saued by faith and that not of our selues for that it is the worke of God not of workes least any should boast but our aduersaries confesse that Charity is a worke and not without the cooperation of freewill the fathers also teach otherwise Hierome dial aduers Pelag. opposing the law to the Gospell sheweth that the foundation of workes is laid on the law but that the building of faith and grace is laid vpon the same in the Gospell Theophylact. in praefat Euangel sheweth vs that the Gospell doth declare to vs good things as remission of sinnes c. and that we obteine them without our labour sinally herein the Papists dissent from their master Peter Lombard sent 3. dist 40. for he saith the decalogue is a killing letter but the decalogue requireth performance of all things commanded Fifthly Peter Lombard saith that only earthly things were promised in the old testament and only heauenly things in the new as we read sent 3. d. 40. but our Sauior Christ teacheth vs to aske for our daily sustenance in the Gospell and to those that performed Gods eternall law eternall life was promised in the old testament or else the reward had not beene correspondent to the worke Sixthly they teach generally that there are three euangelicall Counsels to wit of chastitie pouertie and obedience as if these were the principall points of the Gospell or as if the obedience to monkish rules and forswearing of mariage and giuing all to monkes were required of vs in the Gospell further it is absurd to thinke that chastity and renouncing all for Gods sake and perfect obedience is not commanded in the law of God Seuenthly the Friers purposing to ouerthrow Christs Gospell about the yeare of our Lord 1256. published another new Gospell which they called Euangelium aeternum as if Christs Gospell should continue but for a time and their Gospell were to continue for euer Of this Gospell thus writeth Matth. Paris in his collection for that yeare Fratres noita quaedam praedicabant legebant docebant deliramenta ex libris Ioachimi abbatis incipitque eorum liber Euangelium aeternum c. that is the Friers did preach read teach certaine new fooleries out of the bookes of abbot Ioachim and their booke began thus The eternall Gospell so it appeareth what respect these fellowes Faue of the Gospell of Christ Nay albeit the booke was most blasphemous yet did not the Pope punish the authors but onely commanded the same to bee abolished secretly Finally all the comfort that the Papists giue their followers out of the Gospell is this that Christ is the meritorious cause of our saluation but the rest they assigne to mens owne labours and workes teaching them how to merit heauen by giuing to Monkes and putting on Friers coules and how they are to goe on pilgrimage and to buy indulgences and how to passe through Purgatory and this is the Gospell of Papists of saith they talke only as of a disposition to iustification and little do they trust in Christs mercy flying to Angels to our Lady and Saints and to Christs iustice remitting our sins and accepting vs freely through faith in him they giue nothing CHAP. VI. Of the impious doctrine of Papists concerning Christ our Sauiour AS Christ is made vnto vs by God wisedome iustice sanctification and redemption so those which teach false doctrine concerning him do goe about to turne our wisdome into foolishnesse and to depriue vs of true righteousnesse holinesse and redemption but whether the Papists haue done so or no that resteth now to be discussed we doubt not to challenge them as infinitly guilty herein for first they say that Christ was vir perfectus a perfect man from the first instant of his conception but this destroieth not only the distinction of ages but ouerthroweth Christs humane nature for rules of reason teach vs to distinguish children from men and this is the course of nature man is first conceiued then borne then a child and so in time he groweth a man of perfect years the same is also contrary to scriptures that shew how Christ was conceiued and borne and was first an infant and then a man of perfect age this error proceeded of the false vnderstanding of these words of the Prophet mulier eircumdabit virum Secondly Peter Lombard lib. 3. sent 10. dist teacheth that Christ as he is man is not any thing but in respect of the vnitie of the person quidam dicunt saith he Christum secundum hominem non esse personam nec aliquid nisi forte secundum sit expressiuum vnitatis personae and this opinion he alloweth and would haue the distinction to be remembred but all Christians that professe the faith of Christ and rehearse the Creed of Athanasius confesse that he is not only somewhat as man but also a perfect man they also know that the opinion of the master of schoolemen followed by diuers ouerthroweth Christs humanity Thirdly they take from Christ both faith and hope and all vpon their vaine conceit that Christ was not viator but comprehensor that is was not in the way but alwaies as man was glorified and enioyed the vision of the God-head in Christo non fuit sides saith Thomas Aquinas 3. p. q. 7. art 4. ergo nec spes that is Christ had neither faith nor hope he speaketh of Christ according to his humane nature and this opinion is commonly followed of others so that which they falselie obiected to Caluin concerning the vttering of certain words of desperation that doth rightly fall vpon the Papists who blasphemously make him not only a desperate man without hope but also an infidell without faith Fourthly the master of sentences lib. 3. dist 1. determineth that the Father and the holy Ghost might haue beene made man and yet may sicut filius homo factus est ita puter vel spiritus sanctus potuit potest as the sonne was made man so likewise the father and holy ghost might and yet may which is not farre from the heresie of the Patripassians for they held that the father did suffer death for vs these holde that he might haue taken our nature vpon him and haue suffered death for vs. Fiftly Thomas Aquinas 3. q. 3. art 6. teacheth that the three persons in the Trinitie might assume one humane nature tres personae diuinae subsistunt vni naturae diuinae sayth he ergo possunt etiam vni naturae humanae subsistere so he sheweth that the Patripassians held no incommodious opinion and introduceth an absurd heresie of the passion of the holy Ghost Sixtly they holde that the body of Christ may be in many yea almost in insinit places at one time and that the same is wont so to be Multis adeoque ferè insinitis simul locis adesse potest solet sayth Bellarmine lib. 3. de Christo c. 11. and so it must needs be if
both of heauenly things and of men on earth and that God himselfe as sarre as is requisit for mans defence doth at her pleasure gouerne the earth the sea the heauens and nature and at her becke giueth diuine treasures and heauenly gifts matrem suam praepotens ille dens diuinae maiestatis potestatisque sociam quatenus licuit asciuit huic olim caelestium mortaliumque principatum detulit ad huius arbitrium quoad hominum tutela postulat terras maria coelum naturamque moderatur hac annuente per hanc diumos the sauros mortalibus coelestia dona largitur Bernardinus likewise in Mariali doth say that all graces come downe from God by Mary as sense and vigor descend from the head to the other members of the body Bonauenture or rather some wicked falsary vnder his name hath transformed the praises and honor of God set out by the Prophet Dauid to the Virgin Mary Commonly they giue power to the Virgin Mary ouer her sonne iure matris saie they impera redemptori In the Roman Breuiary she is called dulcis amica dei and the happie gate of heauen and to her they pray to haue their bands loosed In the missal of Sarum they pray thus per te mater aboleri filiorum slagitamus crimina nosque omnes introduci insempiterna paradisi gaudia as if she were the sauiour of the world The missals and breuiaries are full of impieties for beside the confession of sinnes made iointly to Angels and Saints with God first they offer the Masse-cake as they say for the redemption of their soules pro redemptione animarum suarum secondly they make the Priest a mediator to God for the body and bloud of Christ as if by his praiers God did accept his owne and onely begotten sonne supraquae propitio ac sereno vultu respicere digneris say the Masse-priests speaking of Christs body and bloud thirdly they compare Christ to brute beasts and the sacrifice of Christs body and bloud to the sacrifice of Abel that offered brute beasts digneris accepta habere saie they sicut accepta habere dignatus es munera pueri tui iusti Abel fourthlie they desire God that Angels maie carie Christes bodie into Heauen fifthly they make God oftentimes a mediatour or intercessor to Saints as appeareth by this praier praesta quaesumus vt quem doctorem vitae habuimus in terris intercessoreÌ„ habere mereamur in coelis the same is also proued for that Saints know nothing done in earth as some of them suppose vnlesse it please God to reucale matters vnto them which if he do then is God a mediator betwixt the Papists and Saints sixthly they pray to the crosse for increase of iustice and pardon for sinne augepijs iustitiam reisque dona veniam seuenthly in coniuring salt they pray it may be salt exorcised for the saluation of them that beleeue vt essiciaris sal exorcisatnm in salutem credentium it were infinite to report all their blasphemies and these may serue for a tast only this may not be forgotten how praying before a certeine counterfet picture of Christs face giuen as they say by Christ to Veronica they pray thus salue sancta facies impressa panniculo nos ab omni macula purga vitiorum atque nos consortio coniunge beatorum haile holy face printed in a cloute purge vs from all blot of sinne and icine vs to the companie of blessed spirits in heauen Bellarmine alloweth this common saying of Friers speaking to the crucifixe thou hast redeemed vs thou hast reconciled vs to thy father as we may read lib. 1. de cult sanct c. 23. That the Gospell is a rule of perfection they denie but they doubt not to giue that honour to the rules of Benet Brendan Francis Dominicke and such authours of sects of the holy scriptures they speake more blasphemously than the Turkes and Saracens for they honour the bookes of the old testament albeit they oppugne the Christian faith wheras the papists professe the faith but speake euil of scriptures some call them a nose of waxe others a dead letter the Rhemists call them a killing letter Stapleton in his doctrinall principles end enoureth to proue that all heresies proceed from scriptures the surueying Kellison p. 158. of his suruey saith the diuell doth wrap himselfe from top to toe in scriptures as if scriptures were the habit of the diuell pag. 41. he saith the letter of scripture with a false meaning is the word of the diuell Turrian writing against Sadeel doth cal scriptures Delphicum gladium or an instrument to all purposes Bellarmine de verbo Dei accuseth them as imperfect and insufficient neither is there any swad amongst them but he hath somewhat to say against scriptures To the images of the crosse and crucifixe they giue as much honour as they giue to God they giue the same also to the images of the Trinity teaching their followers that it is but one honour that is giuen to the image the thing represented by the image but the things being two and that so different as there is no proportion betwixt them they must needs blaspheme giuing the name and honour of God to these base creatures The Pope aduanceth himselfe aboue all that is worshipped and refuseth not the name and titles of God in the chap. satis dist 96. he is called God and heereupon Steuchus in his treatise for defence of Constantines donation audis saith he summum pontisicem à ConstaÌ„tino Deum appellatum habitum pro Deo In the chap. quoniam de immunitate in 6. he calleth himselfe the spouse of the church in the chap. inter corporalia de transla praelat we read these words quando Papa dissoluit matrimonium vnletur quod Deus solus dissoluit matrimonium he is called a God in the earth by Felin in c. ego N. de iureiuraÌ„do and by Baldus m lâ—g vlt. C. sententiâ—e reseindendae Abbas Panormitanus expresly saith that Christ and the Pope haue but one consistory the glosse in c. cum interextr Ioan. 22. de verb. signif doth call the Pope our Lord and God Further he maketh a scorne of Christian religion Iulius the second vpon Easter day sought with the French at Rauenna Gregory the seuenth his armie vpon their good Friday fought with Henrie the 4. in S. maries church he sought to murther the Emperour by throwing downe a stone vpon his head from a vault Sixtus the fourth his agents at the eleuation of the sacrament indeuoured to murther Laurence and Iulian de medicis as Volaterran Geograph lib. 5. testifieth that of Gregory is written by him that wrote the Emperours life and by Beno Cardinalis Leo the tenth called the gospel a fable commonly the Popes send the sacrament before them together with their baggage and the scullery And as if Christ had giuen vs no sufficient rules of religion so he inuenteth and confirmeth daily new religions as for example of late the religion of the
Platina saith obteined of Phocas the Emperour that the church of Rome should be called and holden the head of other churches The councell of Rome that authorised the Popish real presence of Christs body and blood in the Sacrament was celebrated vnder Pope Nicolas the 2. some 1050. yeares after Christ the 2. Nicene Councell that established the worship of images in some sort was assembled long before vnder the reigne of Irene but the actes of the councell could not bee receiued in the Westerne church till long after the councel of Lateran that decreed transubstantiation was assembled in the times of Innocentius the 3. the councell of Constance that first brought in the communion vnder one kind and the subsistence of accidents without subiect was summoned about the yeare of our Lord 1414 the synode of Florence that first established the 7. sacraments and beganne to talke of their formes and confirmed the Popes supremacy and Purgatory published her decrees about the yeare of our Lord 1439. the actes of the conuenticle of Trent that made vp a complete body of Popery were confirmed by Pius the 4. in the yeare of our Lord 1564. and this is the antiquity of those conuenticles that doe principallie confirme the doctrine of Popery The scholemen crept into the church about the yeare of our Lord 1200. the father of them al was Peter Lombard that flourished some 1140. yeares after Christ The canonists began after the times of Gregory the ninth that liued and flourished about the yeare of our Lord God 1230. The chiefe founders of Popery were the Popes by their authority the Cardinals by their counseill the Monkes and Friers by their bookes and preaching the Masse-priests by their massing and practising the dinel himselfe by his craft malice and violence the Popes authority in ecclesiasticall canses was not great before the times of Boniface the third nor in temporall matters before Gregory the seuenth Boniface the ninth as Theodoric à Niem testifieth by craft entered vpon the temporall inrisdiction of Rome The cardinals were but parish priests vntill such time as the Pope of a Priest became a Prince the monkes in the West church are descended from Benet of Nursia that liued about the yeare of our Lord 530. the Friers arose out of the bottomlesse pit about the yere of our Lord 1230. their first fathers were Francis and Dominicke the last brood of Friers flew abroad into the world vnder the leading of Ignatius Loyola a lame souldier anno Dom. 1540. the diuell being bound vp for a thousand yeere counting from the time of Constantine began to be loosed againe about the time of Innocent the third and by all fraud to worke in the heads of Popes Friers Monkes and Masse-priests and with violence to make opposition against all those that preached the truth The foundation therefore of Poperie being so lately laid and the chiefe founders thereof beginning to stirre so long after the times of the Apostles and ancient fathers it were great simplicitie if we should affirme poperie to be ancient But the same doth most clearely appeare by the particular doctrines of poperie which the Popes factours maintaine against vs. first they hold that holy scriptures are imperfect and no sufficient rule of faith Bellarmine lib. 4. de verbo Dei c 12. affirmeth that they are onely apart of the rule but none but heretickes in ancient time did derogate from scriptures 2. They teach that holy scriptures and the traditions of the church are to be receiued with equall affection but that was first determined in the 4. session of the conuenticle of Trent 3. In that wicked conuenticle also they first determined that the old Latine vulgar translation of the Bible should be authenticall 4. That the bishop of Rome is souereigne iudge of al controuersies of religion and the principall interpreter of scriptures is a point taught of late since Friers began to steele their faces with a double maske of impudency 5. Before the late conuenticle of Trent wee neuer read but that concupiscence was sinne both in the regenerat and vnregenerat as being contrary to the law of God 6. Stapleton in his preface to his relection of doctrinall principles is the first man that euer taught that wee heare God speaking in the Pope and that the church is founded vpon his authoritie 7. The first that euer called the Pope a God on the earth are the Popes canonists they likewise began first to call him the head and spouse of the church an vniuersall bishop 8. The Papists of late time only began to prohibit scriptures to be read publickely in vulgar tongues and to repine at Gods people that desire to reade them in those tongues for the ancient fathers exhort men to reade scriptures 9. Since Dioclesians time wee do not reade of any that burned bookes of scriptures besides Papists neither did any since his time hold out his feet to be kissed 10. Of late time Papists beleeue no Catholicke church but that which is subiect to the bishop of Rome whereas in time past the Catholicke church was held to bee dispersed through all nations and not vniuersally subiected to other head than Christ 11. The Romish church now obserueth not the old canons of the Apostles as they are commonly called ex 84. Apostolicis canonibus sayth Medina de sacror hom continent c. 105. quos Clemens Romanus pontifex eorundem Apostolorum discipulus in vnum coegit vix sex aut octo Latina Ecclesia nunc obseruat Martin Perez also de tradit part 3. c. de authorit cc. Apost confesseth that the Apostles canons now are not well obserued 12. The ancient Christians did neuer confesse their sinnes to the blessed virgin to S. Michael to Peter and Paul and other saints as the Romish Masse-priests do 13. Of late the Clerke at Masse hath taken vpon him to absolue the Priest and to pray for him a matter both strange and absurd 14. The confession of the faith set out by Pius the fourth concerning Romish traditions instification by works the seuen sacraments the sacrifice of the masse indulgences and such like points of Popery was neuer heard of before the time of that wicked Pope 15. The Papists can not shew that any Christian before of late durst cut out the second commandement out of the first Table as they haue presumed to do in their short Catechismes This they did knowing themselues to be guilty in worshipping images of the breach thereof 16. The decree of Sixtus the fourth concerning the conception of the blessed virgin without originall sinne is but a late deuice 17. It is not long since the Papists taught that veniall sinnes are done away with holy water 18. He should be very shamelesse that would say that Christians in time past did whip themselues either going in procession or before the crucifix as now Papists doe hoping to redeeme their sinnes with their owne blood 19. Ancient Christians neuer beleeued that it was sinne to transgresse
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
for it Ambrose Catharine tractat de imaginibus saith God prohibited images simply but that this prohibition was positiue others deny both images to be forbidden and the second commandement to be positiue Occham Maior and Richardus are of opinion that a sacrament cannot be defined Scotus in 4. dist 1. q. 2. holdeth that it may be defined imperfectly Ledesma in tract de sacrament in genere q. 1. art 2. saith it may properlie bee defined Finally to shew the contradictions of Papists we need to seeke no further than to Bellarmine who in euery controuersie bringeth in different opinions of men of his side Gardiner a pillar of popery did oftentimes contradict himselfe and his fellowes sometimes hee swore against the Popes supremacy sometime like a forsworne creature hee stood for it somtime he consented to the dissolution of monasteries as sinkes of Sodomy and all tibaldrie and villany sometime be spoke for them his booke entituled Marcus Constantius is full of contradictions M. Foxe hath scored vp great multitudes The contradictions of Robert Parsons in his book of three Conuersions I haue noted in my answeare to that treatise The whole masse also of Poperie doth consist of contrary pieces as I haue shewed in the contradictions of the doctrine of the Masse of purgatory of indulgences of the Pope and diuers other principall points and haue proued the same in treatises of that argument For example they say the Masse is an vnbloudy sacrifice and yet teach that euerie Priest doth really offer and drinke Christs bloud Sometime they say the sacrifice is but one sacrifice yet in the canon they say sacrifices in the plurall number Sometime they say the Priest only offereth this sacrifice but in the canoÌ„ they make the people to offer sacrifices In the canon they pray that Angels may carry Christs body vnto Gods high altar but all confesse that Christs body is in heauen before There also they make the Priest a mediatour for Christ. but where they speake soberly they make Christ a mediator both for the Priest and others In heauen they say Christ is visible and palpable on the altar they make him inuisible and impalpable They say the Masse is an externall sacrifice yet no man euer yet could see Christs body externally sacrificed In purgatorie they say soules suffer extreme paines but in the Masse they saie they slâ—epe in peace They teach that Christians may performe the law of God perfectly but they will not grant that they may liue without sinne which is all one Talking of auricular confession they make it necessarie but in the chap. Petrus doluit and lachrymae dist 1. de poenit they denie it The Pope calleth himselfe seruant of seruants yet doth he take vpon him as lord of lords Order they say is one sacrament yet they teach also that there are seuen Orders and euerie one of them a sacrament which is as much as if they should make one seuen and seuen one The Pope they saie is head of the Church but that is as much as if they should teach that their Church in the vacatio nis headlesse If then the catholicke faith be one and those that professe the faith agree in one then cannot popery be the true Catholicke faith that containeth so many contradictions CHAP. XXVII That popery is a most foolish and absurd religion AS the lawes of God are full of wisedome and giue vs a true vnderstanding so when man of his owne braine vndertaketh to adde vnto his commandements the same in proofe falleth out to be nothing but vanity and foolery the same wee sind verified in the additions of the superfluous religion of Papists for although it haue a shew of wisedome as the voluntarie worship of Angels had of which the Apostle Coloss 2. speaketh yet compared with the wisedome of God reuealed in the Gospell it is meere foolery For first what is more foolish then to forsake the liuing springs of holy scripture out of which do sally waters of life and to follow after the puddle streams of Romish traditions of scriptures we are assured that they are the word of God but no man can affirme that of Romish traditions or the Popes decretales that either professeth piety or loueth truth is it not then strange that any Christians should bee so foolish as to match the word of man with Gods word and where we haue a certaine rule to seeke for a broken vncertaine and crooked rule Againe it is most absurd not to beleeue the scriptures without the Popes warrant but to say that Christians are not to beleeue in God nor in Christ Iesus nor to receiue the rest of the articles of our Creed vnlesse the church of Rome doe deliuer them vnto vs is not only a peece of great foolery but also a very high streine of madnesse and yet this is the doctrine of Popery for Stapleton saith that the church must needes consigne the scriptures vnto vs and the authoritie of the church both he and others giue to the Pope likewise in their catechisme the Papists signifie that faith is of things onely proposed to vs by the church so that if the church propose not the articles of faith we are not to beleeue them if these men teach truth further this sheweth the Romish church to consist of a packe of infidels for if the same beleeued not without the authority of the church then did she beleeue nothing of Christ seeing the Papists acknowledge no other Church but that of Rome and no church can teach it selfe Finally this is as much as if they should say that the law of the Prince is not to be receiued vnlesse it be proposed by the crier or other such like officer The Masse-priests of Trent sess 4. most absurdly prefer the old Latin vulgar translation of the Bible before the originall text which is as much as if they should preferre S. Hierome and other interpreters before the Prophets and Apostles and the streames before the fountaines Generally they forbid scriptures to bee read publickely in vulgar tongues but they permit most fabulous legends to bee read publickely The holy scriptures they will not permit to bee read in vulgar tongues of the multitude without licence but they are content that any of their followers should reade the Popes decretales or the miracles of their god of paste or the history of our Lady of Loreto and other such lying legends without licence To say that the Pope is the head of the vniuersall church is meere foolery for grant that and it will follow that the Church is sometime without head as in the time of vacation of the papacy and sometime a monster with two or three heads as when two or three Popes reigne at once and sometime a mad Church as hauing a mad and franticke head The church they say albeit catholicke yet is alwaies visible but this being granted it followeth that vniuersall things may be the obiect of sense and that the church of
nor other vertue but only that he professe outwardly the Romish religion and be subiect to the Pope a matter of no great difficulty If a man take vpon him the habit of a Monke or a Frier they make it a second baptisate and that state they say is a state of perfection so you see how easie a matter it is with Papists not only to be a true member of the church but also a perfect Christian for who cannot take vpon him a Friars or Monkes weede in the apologie for Herodotus it is testified that a certaine Frier taught that the only way for the Diuell to be saued was to put on Saint Francis his coule Further they teach that the Pope hath power to grant pardons for fornication adultery incest rapes murders periurie trechery sodomitrie maranismes and all vices as appeareth by the Popes penitentiary taxes and that for no great sums of money now what more easie then to obteine the Popes pardon If a man heare Masse euery Sunday holyday and confesse at shrouetide and be houseled at Easter and fast from flesh and obserue the rest of the Romish precepts and ceremonies he is taken for a good Catholike but these are matters to be performed without any great difficulty The Papists also teach that Christians are iustified by extreme vnction which is a matter to bee obteined at euery pild Priestes-hands They promise also generall indulgences to such as visit certaine churches at Rome and else where which may bee done with small labour Now for veniall sinnes they say that knocking of the brest and holy water is remedy sufficient for such matters they say Christians neede not to repent them they hold also that holy water is good to driue away diuels but in no place is there want of holy water If a man liue all his life most leudly and loosely yet if he confesse to a priest when he lieth a dying and promise satisfaction he faileth not to haue absolution and if he satisfie not in this life yet they hold that either by Masses or indulgences he may be deliuered out of Purgatory but indulgences are not deare and Masses are dogge cheape a trentall is not valued at 30. pence nor whole fardels at great sums By euery small good worke nay by eating red-herrings and saltfish on fridaies and such obseruances they hope to merit heauen so broad they make the way to heauen and so easie a matter to come thither Finally as Eunomius promised them that professed his faith reward in heauen howsoeuer they liued so likewise doe the Papists promise heauen to their followers so they professe and set forward the Popes cause whether they be murdrers of Kings or massacrers or rebels or filthie whore-mongers or Sodomites it skilleth not the Masse-priests promise not only pardon but also reward in heauen so they die in the Popes obedience and professe his religion This religion therefore that giueth such liberty to sinners and leadeth them such pleasant waies feeding the eies of people with sights their eares with pleasant soundes and satisfying all their senses with carnall pleasures cannot bee true We could also specifie the same by infinit examples and by particulars shew that papists run the broade way but that we reserue it to the next Chapter CHAP. XXX That Popish religion bringeth foorth such bitter fruits that the professors thereof haue no reason to boast of their workes GOod trees are knowen by their fruits let vs then see what fruits haue come of Popery that we may know whether the tree be good or no from whence they haue issued Bristow in his 39. Motiue imagineth that we haue nothing to say against his consorts and therefore braggeth much of workes and despiseth his aduersaries as running the broade-way to destruction but when his consorts shall see our discourse concerning the fruits effects of Poperie and their strange enormous wicked liues they will wish that for this matter we had neuer beene called in question First then wee saie that the Papistes erre in the doctrine of workes and next that their liues are so disorderly as if they did only study to excell in all wickednesse leudenesse and villanie Christians beleeue that the law of God is a perfect rule of good life but they hold that not only Gods lawes but all scriptures are imperfect and insufficient without traditions Christians beleeue that the perfection of Christian life consisteth in the Gospell but these teach that the rules of Benet Francis Dominicke and other monkes and friers doe direct vs to a further perfection then is commanded in the Gospell They doe as well beleeue that the lawes of the Pope do binde our consciences as Gods lawes and thinke that the workes done according to the Popes lawes do as well please God as the works commanded in Gods lawes They make more conscience to absteine from flesh on Friday then to murder Christians as their curiositie in keeping that forme of fast and their crueltie in murdring and massacring Christians doth declare The Masse-priests giue absolution to most haynous sinners and enioyne them penance afterward the Pope granteth indulgences to most horrible offenders They beleeue not that concupiscence is sinne or that it is better for Votaries to marry then to burne or that Veniall sinnes deserue the curse of the law or eternall death They teach that euery Christian is to satisfie for the temporall paines due to sinnes and that either in this life or in the life to come in purgatorie They beleeue that a man may be iustified by extreme vnction and other popish sacraments and by the works of the law and not by faith in Christ Iesus They suppose that euery man is able to performe the workes of the law perfectly of which it followeth that as the Pelagians taught a man may liue without sinne Finally by their workes they hope to merit eternall life which is directly contrary to the Apostles doctrine Rom. 6. who teacheth vs that eternall life is the gift of God If then the Papistes erre so grossely both in the doctrine of works and also in the rule of our works it is not like that their works are excellent Nay we finde by practise that their workes are for the most part impious and displeasing vnto God as for example the adoration of the crosse and sacrament their blasphemous praiers to the virgin Mary to Angels and Saints their sacrilegious taking of the cup of the new testament from Gods people their worship done to Antichrist their periuries and rebellions against Princes their murdring Gods saints their mainteining of publicke stewes and bankes of vsury and such like the rest cannot much please God or man as for example the begging of vagabond friers the forswearing of mariage the eating of muscles cockles and red herrings in Lent the taking of ashes on Ashwednesday the ringing and singing for dead men the shauing of priests crownes the greasing of sicke men of altars bels and such like toies and ceremonies
say as much and greatly complaineth of Roman Caursins and vsurers Are not then our moderne Papists simple to continue vnder the gouernment of Antichrist where they are pilled both aliue and dead and spoiled by diuers fraudes and brought to extreme pouerty through manifold oppressions and exactions CHAP. XLI That the Popish church hath no true Bishops nor Priests THe gouernment of the Popish church being so burdensome and dangerous cannot well be tolerated by rules of policy but if the same be against both scriptures and canons of the church then as repugnant both to religion and Christian policy it is to be abandoned of all Christian common-wealthes let vs then consider what allowance it may haue either of scriptures or ancient canons The Apostle Act. 20. saith that the holy ghost hath appointed Bishops to gouerne the Church of God in quo vos spiritus sanctus posuit Episcopos regere ecclesiam dei saith he speaking of the Bishops of Asia but the popish church hath no true Bishops and that is prooued first for that bishops cannot be orderned but by true Bishops but the prelats of the Romish church are ordeined by the Pope that is no Bishop the proposition is granted of the assumption the first part is not denied in the second part our aduersaties insist firmely and affirme the Pope to be a true bishop but how can he be a Bishop that neither preacheth nor can preach nor administreth the Sacraments nor succeedeth the Apostles in their Apostolicall office the Apostle 1. Tim. 3. sheweth that the office of a bishop consisteth in the worke and not in the title qui Episcopatum desiderat bonum opus desiderat Secondly antichrist can ordeine no true bishops but that the Pope is antichrist I haue declared in my fist booke de Pontif. Rom. and it is apparent in that he teacheth doctrine contrary to that which we haue receined from Christ Iesus and is plainly described in the Reuelation by the whoore of Babylon Apocalyps 17. and by the beast like a lambe rising out of the earth Apocalyps 13. which are figures of Antichrist Thirdly none but the successors of Christs apostles can ordaine true bishops but the Pope succeedeth Iulius Caesar rather then Simon Peter for Simon Peter fed Christs flocke he murdreth Christs lambes Fourthly neither heretikes nor simoniacall persons haue power to ordeine bishops as the master of the sentences lib. 4. dist 25. prooueth by the authoritie of Cyprian Innocent the first and Leo. and this is the practise of the Romish church at this day who refuseth to allow them for bishops that are ordred by such as they repute heretikes or schismatikes some determine otherwise but they repugne against the Romish churches practise Finally no woman can ordeine bishops but Pope Ioan was a woman and therefore all ordeined by her and their successors are no bishops by the confession of the aduersaries themselues Howsoeuer it is the Papists cannot assure themselues that they haue any bishops for no man is ordeined bishop vnlesse he that ordeined him had an intention to order him a bishop but of this intention no man can assure himselfe Furthermore the Popish synagogue hath no true priests for their priests are all ordred to sacrifice for quicke and dead The forme of priesthood say the Masse-priests assembled at Florence is this accipe potestatem offerendi sacrificium in ecclesia pro vinis mortuis and this is prooued also by their rituall bookes and by Bellarmines confession lib. deord c. 9. but such priests were neuer appointed by Christ or his Apostles neither is there any footestep of such an ordination to be found in ancient fathers Secondly no true priests can be ordeined by other then true bishops and the Apostles successors but such bishops the synagogue of Rome wanteth Lastly true priests and ministers of the Gospell are ordeined to preach Gods word truely and to administer the Sacraments sincerely but popish priests are not ordered to this end If then that cannot be the church that wanteth priests and bishops then are we not to looke for the true church among the papists but Hierome in dialog contr Lucifer denieth that to be the church that hath no priests and Cyprian lib. 4. epist 9. teacheth that the church is a people or flocke vnited to the bishop Againe if all the ordination of bishops and priests in the Romish church dependeth vpon the Pope and the Pope be not mentioned either Ephes 4. or 1. Cor. 12. where all the ministers of the church giuen to the same by Christ are mentioned then doth the ordination of Roman priests and prelates take his beginning not from Christ but from Antichrist Lastly if the function of masse-priests doth consist in saying Masse and the Masse be prooued to be an humane inuention then is the Romish priesthood an humane inuention but otherwhere we haue sufficiently declared that the Masse was by little and little peeced togither and is a meere humane inuention nay an inuention contrarie to Christs institution of the Sacrament of the Eucharist CHAP. XLII That Popery cannot be mainteined without forgery and falshood THis point of it selfe alone would require a large discourse if we should prosecure particularly and distinctly whatsoeuer our aduersaries haue herein offended for whether we respect the diuers kinds of forgeries or the places of authors forged and falsified by them it were a great worke to comprehend them all we will therefore choose out some few examples out of many whereby all true Christians may haue cause sufficient to suspect them in the rest First then we charge them with falsity for that as much as in them lieth they haue gone about to suppresse Gods eternall word comprised in the old and new testament that this is falsitie it is apparent by the law qui testamentum ff ad legem corneliam de falsis for by that law they are condemned qui testamentū amouerint celauerint that is which shall amooue or conceile a testament but the Pope and his complices forbid expressely all translations of the new testament made by our doctors and only grant certaine translations made by themselues and that with hard conditions as is declared in the index of forbidden bookes reg 3. and 4. but publikely they will not haue scriptures red in vulgar tongues Secondly they burne the holy scriptures vnder pretense of false translations but the law formerly cited doth pronounce him a falsarie that shall abolish or cancell or burne a mans testament the words of the law are these si quis testamentum deleuerit that is if any shall cancell a testament Thirdly it is falsity to cancell or breake the seales of a testament as the practise of the law of this land declareth how then can the Popish synagogue of Rome excuse it selfe that depriueth the lords people of the cup which our sauiour Christ calleth the new testament in his blood is not this all one as if the same should breakē the seales of Gods testament