Mass pag. 51 Of their manifold Errours concerning the Church How the Papists devise many notes whereby their Church is described pag. 53 Of Antiquity pag. 71 Of Universality pag. 76 Of Succession pag. 79 Of Unity pag. 80 Of the Power of working Miracles pag. 82 Of the Gift of Prophecy pag. 87 Of Prosperity pag. 89 XX Errours concerning the Members of the Church the Clergy and Laity pag. 97 XI Errours concerning justifying Faith pag. 102 XXX Errours concerning Repentance which they call Penance pag. 104 Five kinds of Indulgences a sixfold profit of them pag. 113 Of the Disposition required to be in those that receive Indulgences shewed in Six things pag. 116 How the Papists hold that Indulgences are profitable for the Dead shewed in Seven things pag. 117 XI Errours concerning Fasting pag. 119 Of their dispensing with Fasts pag. 123 XVII Errours concerning Oaths and Vows pag. 127 XII Errours concerning Marriage Of their divers Rites and Ceremonies in Marriage pag. 131 VII Errours touching Extream Unction Of the Rite and Ceremony used by the Priest therein pag. 135 VI Errours concerning their Sacrament of Order pag. 137 VII Errours concerning Confirmation Their manner of administring the Sacrament pag. 139 Of their Corruptions in Worship pag. 144 Of their Latin Service pag. 145 Of praying for the Dead pag. 148 Of the Canonizing of Saints and the manner of Canonization pag. 149 Of Invocation of Saints of the several persons that are invocated in their Litany pag. 152 Of their Distinction of the two kinds of Worship Latria and Dulia 155 Of Image-Worship of the manner of Worship they give to Images Of the manner of making and way of Consecration of Images 157 Of the Image of the Cross 160 Of Reliques XII errours and abuses noted in the Papists by Chemnitius with divers other things 163 Of the Vigils annexed to Festival-days 172 Of their Wax-Candles and Tapers 173 Of their Holy Water 175 Of their Pilgrimages 177 Of the Agreement between Paganism and Popery shewed in Three and Twenty particulars 181 Of the Papists imitating the Jews and Pharisees shewed in Ten particulars 205 How the Church of Rome now varieth from the old Church of Rome shewed in Twenty particulars and how the Doctrine of Saint Peter and Saint Paul is contrary to the Doctrine of the present Church of Rome THE ANATOMY OF POPERY CHAP. I. THat all men may take a full view of the Papacy and see how it hath encroached upon Heaven and Earth let us consider the Fraud that hath been used by the See of Rome by bringing in Corruptions in matter of Doctrine and Worship Popery is not a single Heresie like that of â—utyâ—hes Arius or Nestorius but a System of Heresies and a common sink of abominable Errours and therefore called Ἀπστασία a general revolt Their Errours about the Scripture are 1. Vid. Turnb Tetrag c. 2. That the Church doth regulate the Scripture and is not regulated by it so making the Church the Rule of Faith That the holy Scriptures are not the only and whole Rule of our Faith and Life in all matters necessary to Salvation 2. That the Church hath Authority to alter as well the things contained in holy Scripture as those that are delivered in the Church by Apostolical Tradition yea the Papists affirm that it is in the power of the Church to alter that which God commandeth in Scripture that is to make Commandements contrary to Gods Commandements And they are divided in the main viz. what this Church is which is the infallible Judg Bâ—xters Sate Religion whether it be the present Church or the former Church whether it be the Pope only at least in case of difference between him and his Council or whether it be a general Council although the Pope agree not as the French and Venetians say yea whether it be the Clergy only or the Laity also that are this Church 3. Bellarm. l. 3. c. 3. They also assert that it is lawful to allegorize Scripture both in the Old and New Testament 4. Ecchii Enchirid. loc de authorit Eccles Pigg l 1. de Hierarch â—ccl s That the Pope is the supreme Judg of all Controversies and that the Scripture hath no authority in respect of us but what is granted to it by the Church For adding some Books to the Scripture which were not from the beginning The Papists being bold upon the Decree of the Council of Trent will that among these the Books of Tobit Judeth Wisdom Ecclesiasticus the first and second of Macchabees should be Canonical likewise the Additions to Esther Baruch with the Epistle of Jeremiah and the Additions to Daniel these they call δευτεÏοκανονικοὶ Canonical in a second degree 5. Stapl. tâ—n l. 3 c. 36 That the Canon of Scripture is imperfect wanting many Divine Revelations therefore some Books have been received as Canonical at one time and not at another some some have been received as Canonical in some Churches not in other Vid. Downham 6. They prefer the Faith and Judgment of the Church of Rome which they say is the internal Scripture written by the hand of God in the heart of the Church before the holy Scripture 7. Bellarm. de verb. Dei l. 1. c. 2. That unwritten Traditions are to be equally believed and to have as great authority as the Scripture that Traditions which they call the unwritten Word are the Rule of Faith 8. They contend that the Customes and unwritten Opinions of the Church of Rome are most certain Apostolical Traditions 9. Blondel Dalaeus They number the Popes Decretal Epistles with the holy Scriptures when yet it is most cleerly proved by Blondel in a just Volume that abundance of them are forgeries and Dalaeus proves it particularly of the Clementines 10. Wide Downham Catal. They say it is Heresie for any to say that it is not altogether in the power of the Church or Pope to appoint Articles of Faith 11. That the Scripture is not sufficient for the refuting of all Heresies as if there were any Heresiebut what is against Scripture 12. Id ibid. That the Church is ancienter than the Scripture that is than the Word of God which is now written because it is ancienter than the writing of it as if it were not the same Word of God which was first delivered by voice that is now in writing 13. That it is not necessary nor convenient for the common People to read the Scriptures but rather dangerous and hurtful 14. That the translating of the Scriptures into vulgar Languages is the fountain of Heresies and they that do it deserve ill of Christian Religion 15. That the Hebrew Copy of the Old Testament the Greek of the New Testament is not authentical 16. Bâ—llaâ—me de verbo Dei l. 3. That the Scriptures are very obscure and hard to be understood even in things necessary 17. That it belongeth not to all the faithful to search into the meaning
obliged by the Church and may eat Cheese The Letter cost twenty Groats Of their Dispensing with Fasts BUt the Jesuits have found many ways whereby to dispense with Fasts and the use of Meats on Fasting-days 1. They will have the obligation to Fasting to commence only at the age of twenty one years and that it ceaseth commonly at sixty 2. Father Bauny dispenseth for this Obligation with Labourers Jesuits Morals Vine-dressers Masons Joyners and generally all Handicrafts-men and Artificers To these he addeth such as have any infirmity of Body or Mind They who complain of pain in Head Heart or Stomach and who being empty and without food cannot sleep are not comprised under this Precept Tombou rine 3. Tambourin extends the Dispensation for Fasting to those who are notably sick though they have fallen into this sickness by their own proper fault and that the same must be said of a sick person unto whose Health Fasting might happily conduce The same must be said of him saith the same Author who cannot sleep in the night for a considerable time unless he sup The Indulgence of the Church in permitting to eat at noon on fasting-days is a Rite according to this Casuist which its Children may make use of against it to the neglect of its Commandment 4. The Jesuits hardly leave any Profession which they exempt not from fasting 1. All Labourers as such are exempt for the Church saith he hath no intention to deprive the faithful of the exercise of their Trades and course of life 2. Those who climb the Pulpit saith Bauny every day in Lent are not obliged to fast Bauny because of the extream toyl they are obliged unto by their Profession There is the same reason for Confessors and Missionaries who spend whole days almost in Confession and for Professors who commonly ascend their Chairs twice a day and continue therein commonly longer than Preachers 5. Emanuel Sa saith Em. Sa. when Fasting hinders the Husband from performing the Marriage-duty toward the Wife or causeth the Woman to be disliked by her Husband they are to be exempt from fasting 6. Tambourin saith a young Maid that would marry if by fasting all the Lent she notably blemish her Beauty is also exempt from fasting 7. Another Casuist saith that one may be justly excused from fasting when he cannot do it without trouble as if Fasting were not in it self troublesome and were not instituted to cause pain to subdue and mortifie the Flesh Besides they who are most averse to fasting have commonly more need thereof than others 8. It sufficeth saith Tambourin to the Pope for to dispense with Fasting that he hath a design to shew his kindness towards some persons who have obliged him If it be kindness to dispense with Fasting commanded by the Church it is rigour contrary to the affection and humanity of the Church to command it 9. Escobar Escobar gives also another expedient to exempt us from Fasting without necessity and dispensation which is to depart from the place where the Fast is to go to another place where it is not observed And if any think that this is to deceive our selves while we think to deceive the Church Filliut Fulliutius answereth That this is not to deceive the Church nor to clude its Command but only to avoid the Obligation of the Commandment in pursuance of the right which every one hath to do it when he can Non est ulla fraus si quis utatur jure suo Filliutius Their Errours concerning Oaths and Vows 1. THey teach men to swear by the Creatures yea they are bold to say that it is not only lawful to swear by Creatures but sometimes more convenient than to swear immediately by God himself 2. They say that it is lawful to swear by the name of Saints because all is referred to the honour of God 3. They deny Oaths to be fit for the perfect 4. They defend Vows that are made unto the Saints 5. They say that the Pope can absolve from the Bond of Vows and Oaths 6. Oaths among the Papists are taken by touching the Saints Reliques that so the Obligation of the Oath may be divided betwixt God and the Saints 7. Upon the Question touching the necessity of keeping an Oath and whether the Pope can dispense with an Oath made to God you have divers and contrary Councils where the Pope did preside which conclude contrary things and condemn and reverse the decisions one of another And the worst opinion prevailed at last for yet at this day the Pope dispenseth from Oaths that is he takes upon him the power of declaring that a man is not bound to be faithful to God 8. They hold that the proper Vows of Christians are voluntary not of such things which Christians are bound to do in duty but of such as they may leave undone if they will such as are their Popish Vows of Continency and voluntary or rather wilful Poverty 9. All voluntary Vows say they made by Christians though not commanded by God as not to eat Flesh not to drink Strong Drink or to live unmarried do concern the Worship of God and thereby men are made more acceptable unto him 10. There are three kinds of Vows which belong unto Monkery the Vow of voluntary Poverty the Vow of Obedience unto the Monastical Governours the Vow of Continency 11. They say it is an acceptable Service to God for a man to give all he hath to the poor and by Vow to consecrate and addict himself to voluntary poverty They that do enter into the Monkish Profession do Vow in all things to become obedient to their Governour and to follow his Rules and Injunctions as the Franciscans follow Saint Francis's Rule who instead of a Girdle put a Cord about him went bare-foot in Winter-season covered his Flesh with Ice and Snow The Vow of Continency say they is commendable and meritorious in all that do take it upon them and after the Vow made they are sure to receive that high Gift of Continence if they duely labour for it Rhem. Annotat. 1 Cor. 7.7 But say they whosoever marrieth after the Vow made sinneth damnably and turneth back after Satan 12. They assert that those that are come to the years of Discretion may at any age take upon them the Vow of Monkery that Children may enter into Profession of Monkery without their Parents consent as the Men of fourteen years old at the least the Women of twelve 13. That two married persons the Man and the Wife may separate themselves and vow and promise single life for ever so long as they both shall live 14. Their opinion is that if the Marriage be contracted only but not yet consummate by the parties coming together it is lawful for either of them without the others consent to vow Chastity 15. They allow of great variety of Vows which have various Rules of Life invented by men beside the holy Scripture
Sacrament of Orders they say is to imprint a certain indelible character and mark in him that is ordained which can neither by Sin Apostasie or Heresie be blotted out and therefore a Priest once ordained can never lose his Orders or become a Lay-man again Their Errours concerning Confirmation 1. THat Confirmation is properly and truly a Sacrament it was so decreed in the Council of Trent 2. The Matter of this Sacrament they say is Oyl mixed and tempered with Balm first hallowed and consecrated by the Minister thereof and striked in manner of a Cross upon the forehead of him that is to be confirmed 3. As to the Minister of Confirmation the Papists are here divided Some think that the Bishop is so necessarily the Minister of Confirmation that it can in no wise be committed to Presbyters other of them are of opinion that it may be extraordinarily ministred by Presbyters But Bellarmine saith the Bishop is the ordinary Minister thereof 4. That by this holy Chrism smeered on the forehead the Holy Ghost is given for strength and corroboration against all our spiritual Enemies and to stand constantly in the Confession of our Faith even to death with great encrease of Grace And in this respect say they it giveth more abundant Grace in strengthening us against the Devil than Baptism doth 5. That he will never be a Christian that is not by Episcopal Confirmation chrismated 6. There are God fathers and Godmothers between whom and the Child that is confirmed by that Sacrament there is a spiritual Parentage begotten which hindereth Marriage and which also causeth the dissolution of Marriage notwithstanding the prohibition made by Jesus Christ forbidding the dissolution of Marriage unless it be for Adultery 7. That it ought to be celebrated Fasting 8. That it imprints an indelible character in the Soul 9. This Sacrament is administred in this manner Du Moul. Buckler of Faith p. 337. A Child is presented to the Bishop by a Godfather if it be a Son or by a Godmother if it be a Daughter The Bishop sits down washeth his hands layeth them upon his Breast saith certain Praiers by which he asketh or requireth the seven-fold Spirit Then he asketh the Godfather the Childs Name and dipping his right thumb in the sacred Oil which is called Chrism which they bring in a bottle whereon the Bishop breatheth to sanctifie it speaketh to the Oil saying Ave Chrisma I salute thee Chrism That done the Bishop anointeth the Childs forehead therewith in manner of a Cross saying Bellarm cap. 10. Signo te signo Crucis confirmo te Chrismate salutis in nomine Patris Fili. Spiritus sancti I mark thee with the sign of the Cross and confirm thee by the Chrism of Salvation in the name of the Father of the Son and of the Holy Ghost After that he gives the Child a blow on the Ear to strengthen him in the Faith then he kisseth it and having rubbed his thumbs with crumbs of Bread after many signs of the Cross by him made he commandeth the Godfathers and Godmothers to teach the Child the Creed the Pater noster and Ave Maria. While this is doing the Child if it can stand upright setteth his right foot upon the right foot of his Godfather or Godmother The action ended they bind the Childs forehead with a cloth and upon the Band put certain Golden Spangles in manner of a Cross and so the whole action is ended The Church of England retaineth that which is commendable in this custom where Confirmation is no other thing but a Profession which the Child having attained to the age of discretion maketh to keep the Promise which his Godfathers and Godmothers made in his name when he was baptized and answereth touching his Faith and Instruction which done he receiveth the Imposition of Hands and the Blessing of the Bishop which is not called by them a Sacrament The French Churches instead of that cause Children to be presented at Catechizing and to answer publickly touching their Faith before they admit them to the Lords Supper which is done with Praier that it will please God to extend his Blessing on them CHAP. III. THis is especially to be observed that their Errours are not only about many particular Points but about the fundamental Rule of Faith the holy Scriptures which makes the Disease the more dangerous and the cure more difficult Of their Corruptions in Worship NOw for their Corruptions in worship many are implied in their corrupt Doctrines for they that corrupt the purity of holy Ordinances do frame their Doctrines accordingly seeking to colour such abuses and refusing to reform their Corruptions by the Scripture They seek to wrest the Scripture and corrupt the Sense of it that they may seem to favour at least not to condemn their Inventions Of their Latin Service ALl that is spoken in the Church should be to edification 1 Cor. 14.6 but it is impossible to edifie by that which we cannot understand If we understand not our selves when we speak then we edifie not our selves if our hearers understand us not then we edifie not our hearers if neither of us understand then neither of us is edified I know what they plead for their Latin Service and their Latin Praiers that though it be a Tongue not commonly understood yet it is none of the strange Tongues that the Apostle speaks against for it is one of the learned Languages and besides it was dedicated to the use of the Church upon our Saviours Cross I answer that the Greek and Hebrew are learned Languages too and that they were dedicated upon our Saviours Cross as well as the Latin nay all Languages were as well and better dedicated to the use of the Church by the coming of the Holy Ghost than those by Pilat's writing upon our Saviours Cross It follows not because it was one of the learned Languages it is none of the strange Tongues for any Tongue not understood is to him that heareth it barbarous and strange not ob naturam vocis sed ob imperitiam as Chrysostome noteth on that place Against the use of all such the Apostle speaketh and sheweth that they be as Trumpets uncertainly sounding therefore they serve not for edifying in utiles sunt in quantum ignotae sunt they be unprofitable so far as they be unknown for we cannot say Amen to a Praier when we understand not the matter of a Praier I had rather speak five words saith Saint Paul to the understanding than five thousand in a strange Language Illud plus ostentationis habit iscud plus utilitatis there may be more ostentation on in that but there is more edification in this As it is the work of an Architect to build up an house so of Christians by spiritual endeavours to build up one another but that which is not for the understanding of Christians cannot be for the building up of Christians therefore of no use in the Church