decretales and Romish traditions CHAP. III. Of the wicked doctrine of Papistes concerning the law of God and the performance thereof LOng it were to relate all the wicked and false doctrines of Popery in euery point of Christian faith beside that the same is performed largely by diuers learned men in diuers ample volumes we will therefore heere speake onely of some principall points of religion and shew how they haue beene by our aduersaties most notoriously abused and corrupted and so proceed to intreat of the beginnings proceedings impieties falsities contradictions and other abuses and defects that are generally found in Popery First then wee finde that they haue not only taught impiously of Gods law but also reiected the same for their owne traditions generallie they hold that the Popes lawes bind in conscience and that it is sinne to transgresse them but if this were so then were not the knowledge of sinne by the law as the Apostle teacheth vs neither were the law of God perfect nor a certaine rule of Christian life nor were God the onely lawgiuer that could saue and destroy Bellarmine lib. 1. de stat peccat c. 3. saith that there are certaine sinnes or transgressions of the law so light and little that they deserue not eternall death but this doth frustrate the sanction or vigour of the law that pronounceth them accursed which continue not in all things which are written in the booke of the law to do them as we read Galat. 3. The Scotists and most Papists now hold that the Virgin Mary was neither conceiued in sinne nor euer committed sinne but the Apostle Rom. 5 saith that by one man sinne entred into the world and death by sinne went ouer all and Galat. 3. he sheweth how the scripture hath concluded all vnder sinne All of them hold that in the regenerate concupiscence is no sinne yet can they not deny but that concupiscence is forbidden by the law of God and thereupon the Iebusites in their censure of Colein denie all to bee sinne that is repugnant to the law of God Let Christians therefore imagine whether they will follow the Apostle that sheweth sin to bee knowen by the law and that concupiscence is sinne or the Iebusites denying the same The Iebusites of Collein fol. 194. affirm that what the law commandeth concerning the loue of God with our whole hart mind soule pertaineth not to vs in this life as if God had giuen a law to soules in the life to come and not to men in this life this error our Sauiour confuteth Matth. 22. where he assoileth the Scribes question concerning the greatest commandement in the law The same fellowes fol. 48. affirme that a regenerate man is able to performe the law of God perfectly but if this be so then they are deepe plunged in the heresie of the Pelagians who were condemned for holding that Christians are able to liue without all sinne The Papists teach that we are to bee iustified and saued by the workes of the law but the Apostle 2. Cor. 3. teacheth contrarie that the law is the minister of death The law of God forbiddeth vs the hauing of other gods beside him in which commandement wee are also forbidden to giue the honour of God to creatures but Papists beside God in heauen haue a God on earth as appeareth euidently by the chap. satis dist 96. and diuers glosses of canonists and glosing flatteries of Papistes they worship the sacrament also as God and Bellarmine lib. de monachis c. 14. doth call Saints Gods by participation the honour of God they giue to Saints and Angels yea to the images of Christ of the Crosse and of the Trinity in the honour of Angels and Saints they say masses and offices they erect churches altars and images and burne incense vnto them they call vpon them sweare by them make vowes and confesse their sinnes vnto them The second law of the first table prohibiteth the making of grauen images to the intent to bow vnto them and to worship them but Papistes do both make them and praie and crouch before them they do also offer gifts and burne incense vnto them as the heathen did to their idols nay which the heathen did neuer they giue the same honour to a picture of Christ or of the Crosse or of the Trinity which they giue to God himselfe praying to the Crosse they say ô Crosse of Christ protect me ô Crosse of Christ defend mee from all euill The third law forbid deth periury the vaine vse of swearing and all abuses of Gods holy name and word but little is the same regarded by the Pope and his complices for they do not onely breake their oathes but also lightly dispense with periured persons Gregory the seuenth as in his life appeareth forswore the papacy and yet regarded not his oath the like we find related of Pope Formosus commonly they loose and assoile subiects from the bond of their oath to Princes absoluit Gregorius 7. omnes a iuramento quos fidei tenuit obligatio saith he that wrote the life of Henry the fourth Paschal the second hauing solemnly sworne to the Emperour presently brake his oath as we may see in Otho Frisingensis and diuers other historiographers Gregory the twelsth as Theodoric à Niem testifieth tract vnion 6. c. 29. was publickely accounted a periured person periurus publicus Charles the French King as Theodoric à Niem tract vnion 6. c. 14. testifieth chargerh Gregory the twelfth and Peter de luna with periury violauerunt sidem fregerunt votum promissum non tenuerunt and againe ô magnum scelestum facinus saith hee speaking of their periuries Innocent the seuenth hauing vowed and sworne to vnite the papacy would not doe it notwithstanding his oath as wee read tract vnion 6. c. 39. quam vouit iurauit facere noluit vnionem in the conuenticle of Constance it was decreed by this wicked synagogue that oathes and promises were not to be holden being made to heretickes the periury of Ladislaus which Eugenius the fourth induced him vnto cost the losse of many mens liues Gulcciardine histor lib. 8. doth testifie that the Pope decreed that it should be lawfull to recall all couenants and promises made by the Popes predecessors that impious fellow Pius the 5. in his Bul against Queene Elizabeth of pious memory did excommunicate such as would not take armes against her and yet her subiects were sworne to obey her all Papists commonly are great swearers and forswearers in the Roman Catechisme in 2. mandat they complaine that their people were giuen to swearing and cursing Quis non videat say they omnia iureiurando assirmari omnia imprecationibus execrationibus referta esse they sweare by saints bread salt and other creatures infringing Gods commandement Deut. 6. that requireth men to sweare by his name Finally the Popes and their complices most shamefully wrest and turne scriptures making them serue to their humours and pleasures The fourth
yet they say Christians sinne mortally if they heare not Masse euery Sunday and holiday Of grace they speake as men deuoid of grace and knowledge for by grace by which we are saued and made acceptable to God they vnderstand nothing else but either charity or a habit not distinct from Charity so that albeit they exclude not grace from the worke of our saluation yet making grace a habit or vertue they ouerthrow grace and ascribe the merit of our saluation not to Gods mercie through Christ nor to the merit of his Passion but properly to our owne workes and merites diuers of them saie that men are predestinated for their merites foreseene and all hold that men were reprobated for their sinnes foreseene before they say further that the vnregenerat hath freewill as well as the regenerat and that not onely in matters of this life but also to doe workes of piety and other supernaturall effectes The doctrine of faith they haue also much corrupted for they make Charity the forme of faith as if faith were without forme or life of it selfe and as if the iust man did not liue by faith to this purpose they say that not onlie wicked and reprobat men but also the diuels of hell maie haue true and iustifying faith they hold further that by faith we are not onely to hold whatsoeuer is conteined in holy scriptures but also whatsoeuer is deliuered by tradition or determined by the Pope and lastly that no man is to beleeue that he shall assuredly be saued but rather to hold that he that is truly iustified may be damned Concerning the law of God they teach both contrary to reason and law for first they cut out the 2. commandement in their offices of our Lady and their primers because it cannot well stand with the Popish worship of images secondly they teach that concupiscence without our consent is not sinne albeit the law say non concupisces thirdly they say that it is sinne as well to transgresse the Popes decrees as Gods lawes fourthly they beleeue that the Pope is able either to dissolue the law as for example where he absolueth subiectes from their obedience to princes and children from their duty to parents or at the least to dispense with the transgressors of the law as for example with periured persons adulterers Sodomites murtherers assassinors theeues sacrilegious persons and such like fiftly they beleeue that a man is able perfectly to fulfill the law of which it followeth that man is able to liue without all sinne which as Augustine sheweth lib. 4. de bono perseuerat c. 2. 5 and Hierome aduers Pelag. is flat Pelagianisme In their doctrine of praiers they offend much yet is the practise of Papists farre worse than their doctrine in this point our Sauiour teacheth vs to goe to his father in his name they go to God by the intercession of Saints nay oftentimes they run to Saints Angels and the blessed Virgin without once thinking of God especially if they thinke no more than they vtter in their praiers they pray in a tongue which they vnderstand not which is rather prating than praying they pray for remission of sinnes for the dead not knowing whether they bee damned or no. they pray before stockes and stones nay they put their trust in them for if this were not so why should they hope for better successe at the image of our Lady of Loreto or Monserat than at any other image or forme of our Lady They beleeue that almes satisfie for sinnes and that those are best bestowed that are giuen to Monkes and Friers and such idle vagabonds and plagues of states whereas the first ouerthroweth Christs merits and satisfaction the second is an occasion of all the mischiefes brewed by these mothes of religion and blemishes of state They teach that it is mortall sinne not to fast on Saints vigiles embre daies and other times appointed by the Pope and that fasting standeth in eating fish and abstaining from our suppers and such obseruances and finally that such fasts doe not only satisfie for sinnes but also merit heauen Conscience they know not for they make no conscience to cut Christian mens throats for not yeelding to all their abhominations and thinke it conscience to obey the Popes decrees though very vnlawfull Neither can they well auoid sinne that know not what sinne is The virgin Mary by most of them is acquited from originall sinne and they define sinne to bee not onely the transgression of the law of God but also euery transgression of the law of the Pope nay euery breach of the law of man which vtterly taketh away the difference betwixt the lawes of God and man Of the state of soules departed they seeme to know little truly although some say they know too much for they do not say as we doe that there are two waies after this life the one of the faithfull to eternall life the other of the wicked to eternall death but they say that some go into purgatorie and others into limbus puerorum and out of purgatory they say soules are deliuered partly by masses and partly by indulgences All these points of erroneous false doctrine and all others which either contrarie or beside the word of God the Pope and his complices haue inuented and brought into the church of Rome we call Popery and this is the subiect of this discourse and the doctrine against which we dispute let no man therefore thinke because the Papists maintaine many points of Christian religion that either we reprehend that truth which they and we defend or that they can defend the errors of Popery because they hold some trueth but either let them iustifie their errors or else they shall bee forced to confesse that the proper doctrine of Popery is wicked and erroneous CHAP. II. Of the grounds and foundations of Popish religion AS Popery is diuers from Christian religion so hath the same other foundations than Christian religion The doctors of Trent in the fourth session of that synode hauing pronounced them anathema that shall not receiue all the bookes of the Bible as they are found in the old Latin vulgar translation and read in the church of Rome for holy and canonicall or that shall wittinglie contemne the traditions of that church doe signifie that this is the foundation of the confession of faith which they meant to publish so it appeareth they ground their faith beside canonicall scriptures vpon apocryphall writings of Tobiah Iudith Wisedome Ecclesiasticus and the Machabees and diuers fragments of books not found in the Hebrew text of the Bible and vpon traditions not written but deliuered from hand to hand from the Apostles as they say and so come to their hands but where they speake of scriptures it is to be obserued that they doe not simply allow them but as they are contained in the old vulgar translation and as they are expounded by the Church of Rome those which vnder any
Apostles he shall declare himselfe to want both head and braine for in the Canticles c. 2. and Ephes 5. the title of spouse of the church is declared to belong to Christ and him only the scriptures declare to be head of the Church Gregory lib. 4. ep 38. ad Ioan. Constantinopol sheweth that neither Paul nor Andrew nor Iohn nor Peter was the head of the vniuersall church but all members of the church vnder one head The Prophets and Apostles doe teach vs that the church of God consisteth of sheepe and lambes and such was Peter commanded to feede God saith by his Prophet Isay c. 11. that there shall be no hurting nor killing in all his holie mountaine and that the wolfe shall dwell with the lambe and the pard he with the kidde but the Romish Church is full of blood and wholy vpholden by cruelty in France the Pope and his complices haue caused aboue two hundred thousand persons to be murdered for the profession of the true faith the fires and butchers axes of their executioners haue consumed also infinit Christians in Italy Spaine England Scotland Germany and the Low countries very ignorant therefore he is of the doctrine of the Prophets and Apostles that supposeth that the massacring Romish church is founded vpon the doctrine of the Apostles and Prophets The Prophet Daniel doth prophecy how a certaine king shall arise that shall speake words of blasphemy against the most high and consume his Saints and that shall thinke that he may change times and lawes the Apostle also 2. Thess 2. sheweth that there shall come a departing and that the man of sinne shall be disclosed and exalt himselfe against all that is called God and that he shall sit in the temple of God S. Iohn also in his Apocalypse sheweth that Antichrist shall rise after the decay of the Roman Empire and giue life to that state and that the great whore shall sit vpon the seuen hils and haue her garments died red in the blood of Saints but this argueth that the Pope is Antichrist and that Popish religion is not Christian religion grounded vpon the doctrine of the Apostles and Prophets but rather Antichristian heresie founded vpon the Popes decretales and schoolemens fond and foolish inuentions Finallie it is not only desperate ignorance but also meere madnesse to affirme that the grounds doctrines heresies and blasphemies which before we haue spoken of are deriued out of the writings of the Prophets and Apostles would Kellison the Popes grand surueier vndertake to prooue vnto vs all the Popes traditions concerning the Masse the dirges and offices for the dead purgatory indulgences holy water holy candles paschal lambes rascall Friers and Monkes and such like trash by the testimony of the Apostles and Prophets he should but lose his labour and percase his wits too for in their diuine writings such fond superstitious and impious doctrines haue no defence nor shelter but if hee meane to find their true beginning then must he search the Popes decretales the writings of schoolemen and canonists and other the Popes adherents and there he shall not only find out the first authours but also the rest of the nouelties fooleries and impieties of the synagogue of Satan CHAP. XIII That poperie was either condemned or not knowen by Kings and Princes professing Christian religion in old time THe Popes Agents when they are vpon their owne dunghils and among their owne disciples and fauorers doe make great crackes as if the Popish religion which is now taught at Rome were the only religion professed by ancient kings princes and emperors of Rome that made profession of the Christian faith but who so list to read the ancient confessions of Christian kings and the lawes made by them both for mainteinance of the Christian faith and for the repressing of diners errors shall finde that the grounds doctrines impieties absurdities of Popery were either disallowed by them or vnknowen vnto them The first Christian king of Britaine if we may beleeue Bede and others of latter times for in more auncient histories there is no record of such a king or such matters as then passed was Lucius but we doe not finde that the Popish Masse was then hatched or that Eleutherius bishop of Rome pretended the vniuersall monarchy of the Church nay wee read that Irenaeus doth make as great account of other churches as of Rome albeit the same be first placed in regard of the splendour and authority of that citie furthermore Lucius neither had images nor worshipped them nor did he giue Latria to the crosse of Purgat one and indulgences he could not heare any thing for that Eleutherius as yet tooke not vpon him to deliuer soules out of Purgatory nor to grant pardons a poena culpa finally if Kellison seeke to prooue the articles of Popery before mentioned by the testimony of Lucius you shall soone see that the man will be at a stand The first Christian Emperour of Rome was Constantine the great but many actes of his declare that he was neither a slaue of the bishop of Rome nor a professor of Popery for first by his authority both was the councell of Nice assembled and the actes thereof established as Enschius in vita Constantini and other ecclesiasticall writers doe testifie secondly that faith which the councell of Nice published he professed but therein is not one article of Popery established but rather diuers refuted as namely the doctrine of Papists concerning Christs humanitie and the Popish reall presence and dissoluing priests mariages for if Christ be true man then is not his body inuisible and impalpable in the Sacrament againe if Christs body be ascended into heauen then is not the same in euery pixe if the same be to come from heauen then is not the same to creepe out of a pixe if mariage of Priests be honorable and not to be dissolued as was decreed in the counceil of Nice by the aduice of Paphnutius then doe the Papists teach doctrines of diuels that condemne such mariages and separate Priests from their wiues thirdly all the actes of that councell were confirmed and not only receiued by Constantine but that sheweth that the Bishop of Rome then had no more authoritie in his prouince then the Bishop of Alexandria in his as the sixth canon of the Nicene councell testifieth the 4. canon sheweth that the Bishop of Rome had no greater authority in ordeining bishops then other metropolitans the fifth canon equalleth his power in excommunication to that which other Bishops had to abridge this matter we finde that the Bishops of Rome were as well subiect to the canons of the councell of Nice as other Bishops finally we finde that Constantine made lawes for church gouernment in his time and not the Bishops of Rome Nay the bishops of Rome as is said in the counterfet donation of Constantine had their priuileges from Constantine and not contrariwise priuilegium Romanae ecclesiae pontifici
reprochfull humours but neuer did Catholickes so teach the Apostle 2. Tim. 3. saith they are able to make vs wise to saluation and that they are giuen of God to make the man of God perfect S. Augustine lib. 2. de doct Christ c. 9. saith that all things necessarily belonging to faith or manners are conteined in plaine places of scriptures the ancient fathers do euery where speake honorably of scriptures and Ireney saith it is the propertie of heretikes when they are conuinced by scriptures to accuse them Secondly these are speciall points of Popery viz. that the Pope is the foundation head and spouse of the church that his decretales concerning matters of faith are infallible that vnwritten traditions are the word of God not written and equall to scriptures that the old Latine vulgar translation of the bible is authenticall for the most of this is deliuered and determined in the conuenticle of Trent sess 4. the rest is holden by the canonists and the Popes proctors these doctrines are contrarie to the wordes of the Apostle 1. Cor. 3. who sheweth vs that no other foundation can be laid but Christ Iesus and Ephes 2 where it is said that the faithfull are built vpon the foundation of the Apostles and Prophets Iesus Christ being the chiefe corner stone Irenaeus lib. 3. aduers haeres c. 1. sheweth that the scriptures are the pillar and foundation of our faith Chrysostome hom 6. in Matth. saith the church is Hierusalem whose foundations are laid vpon the mountains of the scriptures that the Pope should be the foundation of the church and not be subiect to error in determining matters of faith is contrary both to scriptures and fathers as I haue already shewed in my bookes de pontifice Rom. the diuersitie and contrarietie of diuers editions of the old Latine vulgar translation of the bible we haue proued heretofore that it differeth from the originall it is apparent and Arias Montanus Erasmus Caietan and diuers others acknowledge it the fathers in matters of doubt send vs to the originals the falshood of Romish traditions the repugnance betwixt them and scriptures I haue proued in my booke de scripturis against Bellarmine Thirdly the Papists allow no interpretations of scriptures against that sense Cont. Trident. sess 4. which the church of Rome holdeth contra eum sensum quam tenuit tenet sancta mater ecclesia and by the church they vnderstand the Pope principally but that was neuer the opinion of Catholikes nay the Pope and his followers allow diuers interpretations contrarie to the iudgement of all auncient fathers and catholikes they beleeue that these words of Christ feede my sheepe do properly belong to the Pope and that thereby he hath power to depose Princes these words Hiercm 1. I haue appomted thee ouer nations and kingdomes they transferre to the Pope Boniface the 8. in the chap. vnam sanctam extr demaior obed doth thereof conclude that the Pope hath power to iudge all earthly princes Innocent the 3. in the Chap. solitae de maior obed because it is said Genes 1. that God made a greater and lesser light in the firmament collecteth that the Pope is aboue the emperour Christ said do this in remēbrance of me they interpret it as if Christ had said offer vp my body and blood to my father and do it in remembrance of Angels and Saints Christ said search the scriptures and drinke yee all of this which they expound as if he had forbidden laie-men either to search scriptures or to receiue the cup. They haue also infinite other such like peruerse interpretations of scriptures contrarie to the exposition of Catholike fathers and yet stiffle maintaine them 4. Catholikes neuer allowed the legends of S. George S. Christopher S. Catherine S. Vrsula S. Cyprian the magician and such legends as the Papists reade in their churches publikely and beleeue them as traditions of their Elders and grounds of faith the legend of S. George of Cyricus Iulitta of Abgarus and of the inuention of the crosse is condemned by Gelasius c. sancta Romana dist 15. 5. Tho. Aquin. opusc cont errores Graec. saith it is a matter of faith to beleeue the determinatiō of tho Pope in matters belonging to saith or maners a matter neuer beleeued by Catholikes 6. Bellarmine and others say that the Popes lawes doe bind vs in conscience but this neuer entred into the thought of Catholikes S. Iames. c. 4. saith we haue only one lawgiuer and iudge that can saue and destroy 7. They beleeue that images are to he made and worshipped and consequently fil euery corner of their churches with images they also thinke it lawfull to picture God the father like an old man and the holy ghost in the figure of a doue but the law of God expressely forbiddeth the worship of grauen images and all such similitudes and Lactantius lib. 2. instil c. 19. saith there is no religion where such images are S. Augustine de fid symbolo saith that it is impious to place the image of God in the church tale simulachrum deo nefas est Christiano in templo collocare 8. The Iebusites of Collem in their censure teach that we are iustified by the law and that our life and saluation doth consist therein but the Apostle teacheth vs that the law is the minister of death and Irenaeus testifieth lib. 3. aduers haeres c. 20. that the law being spirituall doth only manifest sinne and not kill it and so doe Catholikes beleeue 9. The conuenticle of Trent sess 5. teacheth that concupiscence is not sinne in the regenerat but the Apostle Rom. 7. sheweth the concupiscence is sinne and all true Catholikes must needes confesse it seeing it is forbidden by the law 10 Bellarmine and his consorts beleeue that all Christians are able to performe the law perfectly but Catholickes beleeue that this sauoureth of Pelagianisme for if they be able to performe the law of God perfectly then may they liue without all sinne which Augustine and Hierome in their disputes against the Pelagians declare to be heresie 11 Papists beleeue that the Pope is able to dispence with oathes and to absolue subiects from their obedience and fealty to their Princes but Catholickes assure themselues that it is impious to take Gods name in vaine and to violate lawfull oathes vpon the Popes or any other mans warrant 12 Papists teach that the Virgin Mary was exempt from originall sinne as we may perceiue by Bellarmine lib. 4. de amiss grat c. 15. and by the decrerale of Sixtus 4. and this is the most common opinion but Catholickes thinke contrary for the Apostle Rom. 5. saith that through the offence of one all men are subiect to condemnation 13. They beleeue that the blessed virgins house was caried out of Galiley into Dalmatia and from thence into Italy by the ministery of Angels and that the same is now at Loreto but Catholikes laugh at such fables and esteeme the worship
of her image there to be idolatrous 14. They celebrate the feast of our Ladies conception and of the assumption of her body into heauen as appeareth by their missals and breuiaries but Catholickes drslike both as grounded vpon apocryphall fables and lying legends S. Bernard epist 174. speaking against the feast of her conception saith she needed no false honours 15. Catholickes neuer beleeued that Christ had a body inuisible impalpable and not comprehended in a place S. Augustine de essentia diuinitatis saith that Christ according to his humane nature is visible corporal and local but our aduersaries teach that his true body is in the sacrament where it is neither seene felt nor circumscribed in a place 16. They speake reuerentlie of Christs body and hold it blasphemy to say that the same may be cast into the fire or eaten of dogs or hogs or other brute beasts but the Papists doe not so much as goe about to cleare themselues of this blasphemy 17 They teach that Christ had a body like to ours in all things sin except the Papists beleeue that his body is really in the sacrament and conteined in the compasse of a consecrated host and that the same is inuisible and able to penetrat other solide bodies without the dissolution of their substance but such abodie no man euer yet had nor by nature can haue 18 They beleeue that euery body is continued to it self or as Logicians call it continua quanutas but Papists beleeue that Christs body is in heauen and earth and euery altar and yet not in the middle places whereby it followeth that Christs head in heauen is not continued to his feet being in a consecrated host in earth 19. Vigilius lib. 4. cont Eutych saith that Christs body being now in heauen is not on earth and that is the faith of Catholickes but the false and pretended catholickes beleeue that his body is both in heauen and earth and diuers distant places at one time 20. Catholickes beleeue that Christ only is our redeemer for so the Apostle teacheth vs Rom. 3.1 Cor. 1. and diuers other places but Bellarmine in his first booke of indulgences teacheth vs that saints and others may be called redeemers all his consorts also teach that the Pope by his indulgences redeemeth soules out of purgatorie 21. Catholickes acknowledge that Christ is our iustice for so the Apostle 1. Cor. 1. expresly saith they beleeue also that we are iustified by faith in him as we read Rom. 5. but Kellison in his suruey and his consorts teach that he is onely the meritorious cause of our iustification and that we are formally iustified and saued by our owne workes 22. Catholickes doubt not to make their election sure and being iustified by faith haue peace with God and are perswaded that nothing shall separate them from the loue of God for all this is Apostolike doctrine but Papists teach their followers to doubt of their election and of the grace of God towards them and depriue them both of peace of conscience and of all assurance of Gods grace 23. Catholickes beleeue that Christ was wounded for our transgressions and that he hath borne our infirmities and that by his stripes we are healed for so the Prophet Isay cap. 53. teacheth vs. but the pretended popish catholickes do lash themselues and hope by their owne stripes to heale their sinnes and to satisfie for them and without this satisfaction they beleeue that no man can obteine remission of sinnes 24. Catholickes euer spared their owne bodies but certaine heretickes and idolaters did vsually afflict their bodies and lash themselues before their idols in lashing of themselues therefore the Papists imitate the Priests of Baal and not true Catholickes 25. Catholickes beleeue that their sinnes are purged by the bloud of Christ as we read Hebr. 1. but Papists beleeue that their sinnes are purged in purgatory and by their owne satsifactions 26. The Greekes to this day neuer beleeued Purgatory neither doe any of the ancient fathers beleeue that after our sinnes are remitted Christians are to satisfie for temporall paines either in this life or in purgatory the doctrine therefore of purgatorie will neuer be proued Catholicke 27. The Apostles and ancient fathers neuer knew nor heard of the doctrine and treasure of the Popes indulgences this doctrine of Papists therefore is to bee abolished as not Catholicke 28. True Catholickes neuer beleeued that Christians were iustified by mariage the master of the sentences saith it is onely a remedy against sinne but Papists hold they are iustified by marriage aswell as by other Sacraments 29. The doctrine of the conuenticle of Florence concerning the forme of priesthood popish confirmation extreme vnction and their number of seuen sacraments cannot bee proued to be Catholicke 3. Bellarmine lib. 2. de effectu sacrament c. 3. and other his consorts affirme that Christians are instified by the sacraments ex opere operato or by their owne act and worke wrought whereby it followeth that they are iustified by greasing crossing and such like acts but this doctrine is not catholicke the Greekes to this day acknowledge no such doctrine nor is any such thing to bee found in ancient writers 31. The Greekes to this day renounce the Popes supremacy the ancient fathers neuer heard of a triple crowned Pope with a crossed slipper and a guard of Suitzers the doctrine therefore of the Popes generall vicarship taught by Bellarmine in his bookes de pontisice Rom. and by others is not Catholicke 32. Papists teach that some sinnes are done away by holy water and without repentance and that such sinnes deserue not death but the Apostle Galat. 3. sheweth him to be accursed that abideth not in all the words of the law to doe them and Rom. 6. saith that the wages of sinne is death this is also the faith of all Catholickes but of the efficacy of holie water to doe awaie sinnes true Catholickes say nothing 33. Papists offer the sacrifice of the masse pro redemptione animarum suarum for the redemption of their soules but Catholikes doe not hope for redemption but by the sacrifice of Christ once offered vpon the crosse 34. They make Christians eaters of mans flesh and drinkers of mans blood really and literally as their words in the chapter ego Berengarius dist 2. de consecrat do import but our Sauiour saith that the spirit quickeneth and Saint Augustine tract 25. in loan sheweth that Christs flesh is not to be receiued with our mouth or teeth vt quid paras dentem saith he why doest thou prepare thy teeth 35. They make their Priests creators of their creator as Innocentius in his bookes de myster missae stella Clericorum and Boner in his speech to the Priests in Queene Maries time in expresse words doe declare but Christians and Catholikes abhorre to heare Priests called creators or God to be made a creature 36. They make the Priest to intercede for Christs bodie and blood saying supra quae propitio
followers to haue other gods The law forbiddeth vs to make grauen images and similitudes to the intent to worship them the Pope commandeth his followers to make them and to worship them and burneth such as teach contrary The Apostle calleth concupiscence in himselfe sinne the Masse-priests of Trent denie it to bee sinne in the regenerate Our Sauiour in the fifth of Iohn commanded his followers to search the scriptures these followers of Antichrist forbid Christians to search the scriptures translated into vulgar tongues without licence At his last supper after the blessing he said take and eate but these good fellowes say gape and gaze on the Priest saying masse and eate not but rather keepe the sacrament in the pixe He said doe this in remembrance of me they doe it in remembrance of Angels and Saints and obserue not that forme which hee prescribed The Apostles of Christ did receiue and eate the sacrament the false Apostles of Antichrist commaund their schollers to heaue it to adore it and to carrie it about in procession In the conuenticle of Constance the Popes adherents establish the communion vnder one kind and where Christ said drinke yee all of this they say drinke not all of this Christ taught his Disciples to pray to his father and to say Pater noster they teach their Disciples to praie to our Lady and to say mater nostra or at least mater miscricordie God in the 50. Psalme saith inuoca me call vpon mee and the Apostle 1. Tim. 2. sheweth that there is but one onely mediator betwixt God and man they teach vs to call vpon Saints and say they are our intercessours When S. Iohn Apocalyps 22. would haue worshipped the Angell he said to him see thou doe it not these say see thou doe it The Apostle 1. Cor. 14. commandeth him that speaketh in a strange tongue or that is not vnderstood to keepe silence in the Church he addeth that praiers in a strange tongue or without vnderstanning are without fruit but the Romanists contrarie do enioine their Priests to reade scriptures and to say seruice in Latine which of the vulgar sort is not vnderstood Coster in his Enchir c. de precibus latinè recitandis saith that he that praieth in Lattin albeit he vnderstand not what he praieth receiueth fruit by his praier hune tertium fructum orationis non minus percipit saith hee qui non intellecta à se lingua precatur quà m qui verborum intelligentiam assequitur S. Paul 2. Tim. 3. teacheth vs that scriptures are able to make the man of God perfect Bellarmine lib. 4. de verbo Dei saith they are imperfect and insufficient without traditions The Apostle Hebr. 1. saith God spake by the Prophets and this is to be vnderstood when the holy Prophets deliuered scriptures to Gods people Staple ton de author eccles in diuers places denieth that God speaketh in scriptures and his meaning is that he speaketh in the Pope Both Prophets and Apostles teach that the iust shall liue by faith but the Masse-priests say faith of it selfe is dead and that the life and forme thereof is charity The Scripture saith it is better to marrie than to burne the Papists teach that it is better to burne with lust then to marrie after the vow made of single life The Apostle 1. Tim. 3. will haue a bishop chosen that is the hush and of one wise and Hebr. 13. saith that mariage is honourable among all the Papists admit no maried men liuing with their wiues to be bishops and count marriage in Priests pollution The Apostle saith the law is the ministration of death and that by the workes of the law no flesh is iustified the Masse-priests teach their followers to seeke for life in the law and by the workes thereof say that all the faithfull are to bee iustified Finally poperie in effect is nothing else but a contradiction in most things to the words of holy scripture CHAP. XXII That the founders and defenders of popery doe most wickedly abuse holy scriptures ALl which notwithstanding the Papists for proofe of their false doctrines doe alleadge scriptures but yet so as any man may see if hee be not wilfully blind that they wickedly abuse scriptures and wrest them contrarie to their true sense and meaning Auentinus lib. 7. annal Boior speaking of Gregory the seuenth saith he forced the scriptures to serue his purpose by false interpretations diuinas scripturas falsò interpretando sâ—â—e causae seruire coegit and Aeneas Syluius lib. 1. de gest concil Basil speaking of other Popes saith they expound the words of Christ not as the meaning of the holy ghost requireth but according to their owne humor verba Christi non prout sensus sancti spiritus exposcit sed suopte ingenio interpretantur so in times past false teachers as S. Peter testifieth 2. Pet. 3. peruerted scriptures to their owne destruction and I would to God that it were to their owne destruction only but helas such seducers destroy both themselues and their credulous followers Innocentius 3. c. solitae de maior obed expoundeth these words Hieremy 1. behold I haue placed thee ouer nations and kingdoms of the Pope as if the holy Ghost had appointed him ouer Nations and kingdomes and made him superior to the emperor whereas he seemeth rather to be appointed by the diuell then the holy Ghost Likewise these words Genes 1. God made two great lights in the firmament of heauen the greater to rule the day the lesser to rule the night he supposeth to be meant of the Pope and Emperor as if the Pope were the great light ruling by day and the Emperor the lesse light ruling by night In the chapter nouit de iudicijs he doth vnderstand these words Deut. 1. thou shalt iudge the great as the small neither shalt thou accept any mans person of the Pope and of kings as if by the law of God the Pope were made iudge of kings and were as well to ouerrule them as the most contemptible Masse-priest of his owne rascall retinue Againe where we read 1. cor 5 that the seruant standeth or falleth to his owne master he concludeth in the chapt nimis de iureiurando that lay-men are not to compell clerkes to take oathes before them as if all clerkes were the Popes slaues and to fall downe before him and to serue him Clement the fift c. si dominum de reliq venerat sanct out of these words praise God in his Saints concludeth that we are to keepe the feast of Corpus Christi day Boniface the 8. extr de maior obed c. vnam sanctam concludeth that the Pope is aboue all men because we read Genes 1. that in the beginning and not in the beginnings God made heauen and earth as if the Pope were the beginning mentioned in that place Likewise of these words 1. Cor. 2. the spirituall man iudgeth all and is iudged of none he concludeth very wisely that the Pope is iudge
hands on her to arrest her and to concurre to her punishment and to this ende tendeth the most seditious and wicked libell set out by Allen yet not without the helpe of Parsons and directed to the nobility and people of England and Ireland When force preuailed not the Popes of Rome and their adherents by trechery sought to murder her William Parry anno 1584. resolued to murder that innocent Queene and his purpose did so well please Pope Gregory the 13. that Cardinall Como in the Popes name promised him pardon of all his sinnes and a great reward besides for his indeuour Monsignor saith he his holinesse hath seene your letters with the credential note included and cannot but commend the good disposition which as you write you hold for the seruice and benefit of the publike weale wherein he exhorteth you to continue vntill you haue brought it to effect and that you may be holpen by that good spirit that hath mooued you he granteth you his blessing and plenary indulgences and plenary remission of all your sins assuring you beside the merit which you shall haue in heauen that his holines wil make himself your debtor to acknowledge your deserts in the best sort he can thus the Pope promiseth heauen to a wicked murderer and with him concurred one Benedict Palmio a Iebusite of Venice and other Iebusites and Masse-priests in France all setting this assassin cutthroate on to murder an innocent Queene Parsons that ringleader of traitors when an English gentle man went about to discouer this treason by all meanes disturned and distwaded him furthering with his desires this most wicked resolution of Parry as is cuident by his letters dated the 18. of October anno 1598. which are yet to be shewed That which Parry entended diuers other traytors also promised to performe as Sauage enduced thereto by the perswasion of D. Gifford and other priests at Paris Ballard who was set on by Allen Somerfield who was encouraged in the enterprise by Arden and a Romish maste-priest Patricke Collen Yorke and Williams who were enduced thereto by sir William Stanley Hugh Owen Holt Sherwood Gifford Worthington and others to commit this villanous fact In the end Lopez the Queenes Physicion vndertooke to empoison the Queene vpon hope of a great summe of money and one Squire promised Walpoole to practise the same treason damning himselfe if he did not execute that treacherous act and receiuing the Sacrament vpon it such zeale haue these wicked Iebusites to doe mischiefe neither doe they now desist from these wicked attempts as their treacherous plots against king Iames declare Of late time Henry the 3. of France was most shamefullie murthered by a Dominican Frier called Iames Clement and the fact was highly praised by the Pope The like fact did Peter Barrier attempt against Henry the fourth animated therein by diuers Iebusites masse-priests as appeareth by his confession set downe in record Iohn Chastell stroke the same king with a knife thinking to murder him and this he learned as he confessed in his examination of the Iebusites The late Prince of Orenge was first wounded by Iohn Iauregui and afterward murdred by Balthasar Gerard. both which were perswaded by Masse-priests and Friers that such facts were meritorious finally diuers haue beene hired and sent by the Popes agents to murder Prince Maurice as namely Michael Reinichon Peter du Four and Peter Panne and this is euidently declared by their confessions by diuers presumptions and by their execution for this cause If then such rewards be promised to such as attempt to empoison and murder Princes let all Christian Princes beware how they admit such neere their persons as beleene this wicked doctrine and let them neuer forget the villanous treason of the English-miners and gun-pouder-men If Papists thinke it meritorious to kill princes excommunicate by the Pope and are therein animated by him and his agents then can Godly Princes haue no assurance of their liues before they roote out all the professors of this King-killing and bloody religion and this appeareth euidently by the treason contriued the fifth of Nouember last CHAP. XXXIX That Popery laieth greeuous burthens on mens consciences OVr Sauiour Christ Matth. 23. denounced a woe to the Scribes and Pharisees for that they shutte the Kingdome of heauen before men and neither entred themselues nor suffered others to enter therein he taxeth them also for that they bound heauy and importable burthens on mens shoulders and did not so much as once touch them with one of their singers but better may the same woe be denounced against the Pharisaical Friers Monkes and Masse-priests which keeping the people of God from the knowledge of Gods word and nouzeling them vp in ignorance as much as in them lieth do fast shut the kingdome of heauen against them and while they seeke to mainteine their pompous state and refuse to heare all speech of reformation neither enter themselues nor suffer others to enter into the kingdome of heauen Furthermore they doe not onely tie their followers to obserue vnwritten traditions as did the hypocriticall Scribes and Pharisees but also lay vpon them diuers other most heauy and greeuous burthens First they presse men with diuers heauy statues and laws for example they binde men to confesse to their parochial priest once euery yeere they require that confession be simple humble pure faithfull frequent naked discreet willing bashfull full and secret c. according to these verses Sit simplex humilis confessio pura fidelis Atque frequens nuda discreta libens verecunda Integra secreta lachrymabilis accelerata Fortis accusans sit parêre parata And vnlesse all mortall sinnes be confessed they say it auaileth nothing but who can either tell all his sinnes or obserue all these conditions they also binde men to keepe certaine holy-daies and set feasts and fastes and that with certaine conditions Further they teach that all Christians are to obserue the statutes of the church of Rome and decretales of Popes and actes of their pretended councels Secondly euery transgression of the statutes of the Romish church and of the Popes decretales they punish with greeuous penalties to eate flesh on fridaies to eate egges in Lent to reade holy Scriptures in vulgar tongues without recantation is capitall Thirdly they hold that euery law of the Romish church doth binde in conscience nay if subiects rebell not against their Princes and lay handes vpon them they teach that they sinne mortally if then all transgressions of the Popes lawes be sinne then are Papistes tied with infinite chaines of sinnes they loose all these lawes I confesse lightly but alwaies this scruple will remaine whether they haue rightly confessed and haue fully satisfied and are iustly absolued Fourthly the censures of the Romish church euen to Papists haue alwaies seemed intolerable Peter de Aliaco in his booke de reformat eccles complaineth of it and sheweth how the sword of the church
vs iustice wisedome sanctification and redemption and that Abraham beleeuing it was imputed to him for righteousnesse the Prophet Isaias cap. 53. sheweth that by his stripes wee are healed 9 They say that wee are iustified by the law and by the works there of but the Apostle Gal. 3. saith it is manifest that no man is iustified by the law before God and Rom. 4. he sheweth that Abraham was not iustified by the workes of the law doth it not then manifestly appeare that these false Apostles of Antichrist teach doctrine contrary to the Apostle and are not the children of Abraham or partakers of his faith 10 Thomas Aquinas 2.2 q. 4. art 3. teacheth that Christians are not bound to confesse their faith at all times and this his followers diligently practise that by their wicked teachers are taught to aequiuocate and dissemble their faith and profession but true Christians are alwaies boldly to professe their faith and to yeeld a reason of the same for this is the doctrine of the Apostle S. Peter whom wee are rather to credit than these false Apostles 11 For a lay man to dispute of matters of faith they count it mortall sinne especially knowing that the Pope hath forbid the same vnder paine of excommunication as Nauarrus teacheth enchirid c. 11. but this sheweth that Papists do rather seeke to suppresse the faith then to teach matters of faith the same also appeareth for that they commend ignorance and Thomas Aquinas 2.2 q. 2. art 6. saith that all are not bound to haue explicit faith Linwood in his glosse vpon the constitution beginning ignorantia de summa Trinit holdeth that it is sufficient for lay men and simple people to beleeue the articles of the Creede implicitely or to beleeue as the Catholicke Church beleeueth and this is the faith that Hosius commended in the colliar but it sheweth that our aduersaries seeke to intertaine the people in ignorance of matters of faith while the masse-priests sport and intertaine themselues with all delights and liuing idly reape the fruits of poore mens labours 12 Thomas Aquinas p. 3. q. 7. art 3. denieth that Christ hath faith which is as much as if hee should make Christ the authour of our faith a Pagan and an Infidell further the same ouerthroweth the Popish definition of faith for either Christ did not firmely beleeue Gods word or else he had faith now to say that is plaine blasphemy neither is that defence materiall that Christ knew all things by reason of the hypostaticall vnion of two natures in one person for that did not ouerthrow his humane nature nor hinder him for hauing faith without all imperfection Finally they teach that the Pope onely is to order and to publish the Creed for that is the doctrine of Thomas Aquinas 2. 2. q. 1. art 10. and the rest no question beleeue it but it is sufficient to ouerthrow not onely the Nicene and Constantinopolitan confession but also the Apostles Creede and faith of Christ for whatsoeuer face our aduersaries doe set on matters they shal neuer shew that these anciēt Creeds did either depend vpon the authority of the Pope or were by him ordered published or confirmed nay many Popes we read of which for any thing we can vnderstand did not beleeue the Apostles Creed vpon this weake foundation of infidel Popes the miserable Papists do build their wind-shaken faith wee doe not therefore maruell if they relie more vpon workes then this faith and if they trust rather to be iustified by good works than the Popes erroneous faith but if they would consider what true faith is and how the same applieth Christ vnto vs and vniteth vs vnto him then would they abandon the errors of Popery of which wee haue giuen a tast in this article of iustification by faith in Christ CHAP. V. What Papists doe meane by the Gospell THe preaching of the Gospell to Christians is the gladsome declaration of Gods fauour offred to vs through Christ Iesus and therefore the Angell Luc. 2. speaking of the Sauiour of the world declared that he brought them tidings of great ioy that should be to all people but the Papists by their new and strange doctrine do so confound the law and the gospell as if they sought to depriue Christians of this ioy and meant to alter the title of Christs most ioifull Gospell for first as if Christ had not beene a Sauiour or a Redeemer but a lawgiuer that was to propound a new law wherewith Christians were to bee newly charged they call the Gospell the new law but neither is the law of Moses contained in the two tables abolished nor was it Christs intention to surcharge his people with new lawes and new bonds but to free them from the curse of the law and to redeeme them as for the orders concerning sacraments we may not repute them to be properly lawes but meanes and directions for the right applying of Gods graces vnto Christians further the new law that God speaketh of was written in mens harts as wee read Hierem. 31. and Heb. 8. but the lawes of the new Testament which the Papists speake of are partly written in scriptures and partly in decretales the Papists therefore making Christ a new lawgiuer doe ouerthrow his couenant of grace Secondly this new Law or Testament as they say is the loue of God shed into our hartes for so doth Bellarmine teach lib. 1. de verb. dei c. 3. but grant this and then the new testament doth not include remission of sinnes for loue is one thing and remission of sinnes another but that the new testament doth include remission of sinnes first our Sauior doth signifie where he calleth the cup of thankesgiuing the cup of the new testament for remission of sinnes and Chrysostome in 2. Cor. 3. and Theodoret Oecumenius and Theophylact vpon the same place directly affirme Thirdly Thomas Aquinas 1.2 q. 107. art 4. saith that the preceptes of the new law or of the Gospel as touching the inward workes of vertue are more grieuous then the precepts of the law of Moyses quantum ad opera virtutum saith he in actibus interioribus c. praeceptanouae legis sunt grauiora this is directly contrary to the words of our Sauiour Math 11. my yoke saith he is easie and my burden light furthermore the same maketh the Gospell not to be a doctrine of Christian liberty and redemption but of bondage and greeuance Fourthly the censurers of Collein fol. 204. say that this is the proper doctrine of the Gospell if thou wilt enter into life keep the commandements and with them in effect doth Bellarmine lib. 1. de verb. dei c. 3. consent where he saith that the new testament is nothing but Charity shed into our harts by the holy Ghost but this confoundeth the law and the Gospell for no man can deny but that Charity is required by the law further the same is contrary to the doctrine of the Apostles the law saith
his body be really present in euery Popish altar and consecrated host but it implieth a contradiction to be continued and not to be continued both which do follow if a bodie which is continua substantia be discontinued in place Seuenthly denying Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and affirming that his diuine essence had a beginning from some other they fall within the compasse of the errour of the Tritheits affirming that there is one essence not begotten another begotten another proceeding which heresie doth teare the vnitie of the Godhead into pieces and plainly make more Gods then one so running with violence vpon Caluin without cause they run themselues out of breath and fall headlong into most grosse heresies Eighthly the scholemen determine that the sonne of God might haue assumed any other nature beside that of man of which it followeth that as God was made man so he might haue beene made a stone or other creature which is an opinion most blasphemous and derogateth from the mystery of Christ his incarnation 9 They deny resolutely that Christ as man profited in wisdome but that is contrary to the words of the holy ghost to the doctrine of the fathers and ouerthroweth his humane nature Ambrose in his booke de incarnat dom sacrament c. 7. saith that Christ did profit in humane vnderstanding habet in Christo scientia aetates suas saith Tertullian lib. de pudicitia that is Christs wisedome was diuers according to diuers ages Maxentius in profess fid cath saith he profited in yeares and wisedome according to his humane nature and not according to his diuinitie 10 Generally they hold that Christs soule was omniscient and not ignorant of any thing but the scriptures shew that Christ according to his humane nature was ignorant of the day of iudgement as wee read Marc. 13. Nazianzen lib. 2. de filio saith he knew it as God but was ignorant of it as man neither doth this imply any imperfection or defect for then is ignorance a fault and an imperfection when we are ignorant of things which wee ought to know 11 The master of sentences lib. 3. dist 6. saith that Christ as man by grace hath both all knowledge and all power sola gratia habuit ille homo non meritis vel natura vt osset Deus siue Dei silius vt haberet omnem scientiam potentiam quam habet verbum cum quo est vna persona now if Christ as man haue all knowledge and all power transfused into his humane nature why should the Papists condemne the Vbiquitaries or how can they denie his presence in all places 12 By reason of their opinion of Christs fruition of the vision of the Godhead and his glorification they affirme that Christ was neuer troubled in soule with any perturbation or sadus Christi anima iaminde ab initio saith Bellarmine omnibus alijs spiritus sancti donis ita repleta fuit vt nulla vnquam vera perturbatio aut tristitia locum in cahabuerit lib. 4. de Christo. c. 2. but this doth crosse the plaine text of scripture nunc anima mea perturbata est that is now my soule is troubled saith Christ Iohn 12. and Matth. 26. my soule is sad vnto the death and it taketh from Christ all humane affection Ambrose de fide ad Gratianum sicut susceperat voluntatem meam suscepit tristitiam meam as he hath taken our will so he hath taken on him our sadnesse 13. Bonauenture in 3. sentent dist 15. saith that Christ in the time of his most bitter passion was in the greatest ioy that might be in summo gaudio but the scriptures do with diuers words of great dolour expresse his passion the Prophet saith he was broken for our iniquities and that he was a man full of sorrowes and the fathers are full in describing of the bitternesse of his sorow Thomas Aquinas also 3. q. 15. art 6. holdeth that there was in Christ true dolor and true sadnesse and the ordinary glosse in Psal 87. ex persona Christi dicitur repleta est malis anima mea 1. doloribus that is in the person of Christ it is said my soule is filled full of euils that is of greefes neither will the distinction of the sensitiue and reasonable soule serue for any couer of this error for mans soule according to the essence thereof cannot be diuided 14. That Christ hath satisfied the wrath of God for our sinnes the words both of the Prophets and Apostles doe assure vs verè languores nostros ipse tulit saith the Prophet Isay c. 53. he hath truely borne our infirmities and caried our sorowes the Apostle also saith that we are reconciled to God by the death of his sonne but the Papists doe diminish the merit of Christ his satisfaction and deny that he hath satisfied for the temporall paines of our sinnes 15. Bellarmine lib. 4. de Christo c. 11. holdeth that the fathers before Christ were not freed from hel before he came from limbus patrum but both scriptures and fathers teach vs that all the faithfull were redeemed and deliuered out of the handes of our enemies by the death of Christ vpon the crosse and not by his harrowing of hell or limbus patrum so it appeareth that they doe eneruat as much as in them lieth the crosse of Christ and the effect of his death and passion 16 Bellarmine lib. 4. de Christo c. 16. saith that Christs soule for three daies passed the place of the damned and the receptacle of heathenish children but neither doe scriptures nor fathers speake of any that came out of the place of the damned but rather the contrary for the Prophet saith that out of hell there is no redemption and Origen is therefore placed among heretikes because he beleeued that the diuels and the damned should in the end be saued are not these fellowes then damned teachers that place the Sauior of the world among the damned 17. the master of the sentences lib. 3. dist 12. § 3. doth aske the question whether the man Christ could sinne and so be damned non immerito quaeritur saith he vtrum homo ille potuerit peccare vel non esse deus and if he could sin then he doubteth not but he might also be dāned si potuit peccare potuit dānari in the end he concludeth wisely that if the soule of Christ had not been vnited to the God head he might haue sinned est sine ambiguitate verum saith he candem si esset non vnita verbo posse peccare nay Durandus in 3. sent dist 12. saith in a certein case Christ might be damned and that it is no more inconuenient to say that Christ is damned then to say that Christ hath suffred and is dead non est magis inconueniens dicere Christum esse damnatum quà m passum mortuum heere therefore Kellison and Parsons and their consorts may finde those blasphemies in their good masters
ancient fathers downe to hell and place Abrahams bosome there as appeareth by the doctrine of Francis a victoria art 1. de sacrament in com but this argueth first that God worketh diuersly by the sacraments of the law and gospell and is changeable in his operation which is absurd and next that Christ is not one yesterday and to day as the Apostle teacheth and thirdly placeth the father of all faithfull people in hell damning all that beleeued in Christ before his comming to hell and fourthly denieth that their sins were remitted that beleeued in Christ before his comming and lastly ascribeth more to sacraments deuised by men such as is extreme vnction and other Popish sacraments than to circumcision and the Paschal lambe and other sacrifices and sacraments instituted by God 2. The master of the sentences dist 1. lib. 4. holdeth that all that died before circumcision vnder the law were damned but others contradict their master 3. The synode of Trent pronounceth them anathema which shall say that there are either more or fewer sacraments of the new law than seuen to wit baptisme confirmation the eucharist penance extreme vnction order and matrimony but this curse falleth first vpon the old Latin interpreter that Apocalyps 17. calleth the mystery of the great whore sacramentum mulieris the same also falleth vpon Saint Augustine and most of the ancient fathers that neuer knew nor acknowledged more than two sacraments properly and truly so caled to wit baptisine and the Lords supper de latere dormientis prosluxerunt sanguis aqua quae sunt nostrae redemptionis sacramenta that is out of Christs side sleeping on the crosse flowed water and bloud which are the sacraments of our redemption as saith Augustine in gloss in 4. ad Ephes super Psal 40. Iustin in his 2. apologie Ambrose de sacramentis Tertullian Dionysius called Areopagita Chrysostom Cyril Gregory Cyprian Rahanus Paschasius whersoeuer they talke of the number of the sacraments of our redemption mention only baptisme and the eucharist and where they speake in general 〈◊〉 of holy mysteries mention diuers more and others than the seuen popish sacraments beside that it is absurd to thinke that mariage and Priesthood and penance were of one nature vnder the law and of another vnder the gospel 4 The same synode doth curse them also that shall say that all the aboue named 7. Sacraments were not instituted by Iesus Christ where it is apparent that mariage was instituted in paradise and priesthood vnder the law it is certein also that the fathers before Christ did rise by repentance from their fals furthermore what man among the Papists is able to shew where the determinat words and the externall signes and rites of popish sacraments were instituted by Christ if then Canisius in his catechisme c. de sacramentis teach truely that Sacraments haue certaine determinat words and set rites then is it certaine that neither Popish confirmation nor Popish orders nor Popish penance nor matrimony nor extreme vnction was instituted by Christ and therefore Francis à victoria de Sacramentis in cō deriueth the determination concerning seuen sacraments from the Florentine councell vnder Eugenius the 4. hoc determinatum est saith he speaking of seuen sacramēts in concilio Florentino sub Eugenio 4. and there indeed we finde first that the matter of Popish confirmation is chrisme made of oile and balme and the forme set downe in these words signo te signo crucis confirmo te Chrismate c. and yet now the Papists haue left off balme the matter of extreme vnction is oile and that for a strange medecine the Priests put in the eies and other organs of sences the forme of extreme vnction is this per istam sanctam vnctionem suam pijssimam misericordiā indulgeat tibi dominus c. The matter of priesthood is the Chalice and the host and the forme take power to offer Sacrifice in the church for liuing and dead and so foorth but no man will affirme that Christ instituted the forme and matter of these Sacraments vnlesse he be either starke mad or mad-like desperate in matrimony they are neither able to afrigne certaine forme nor certaine matter 5. All Papists hold that the Sacramentes of the new law both conteine grace and conferre grace ex opere operato that is by the worke wrought as may appeare by the canons of the seuenth session of Trent by the common proctors of the Popes cause Sacramentum confert gratiam ex opere operato saith Nauarrus in his enchiridion and Bellarmine lib. 1. de sacrament c. 14. saith they iustifie and this is the common opinion of all but first it is absurd to attribute as much to matrimonie confirmation and extreme vnction as to baptisme and the lords supper secondly it is absurd to make Priests forsweare matrimony seeing it contemeth grace and worketh it as they say for of this grace the Masse-priests haue extreame neede thirdly if grace bee nothing else but charitie or a habit not distinct from it it will be a hard matter to shew how charity may be conteined in oile or the rites of matrimony or externall signes fourthly no Papist can shew that such as receiue their popish confirmation or order or extreme vnction or are maried are more iust then they were before finally God worketh by Sacraments that which he promiseth but we doe not read that euer he promised iustification or grace to maried folkes or to such as are greased in order or extreme vnction the master of the sentences lib. 4. dist 2. § 1. saith that some Sacraments giue remedies against sinnes and helpefull grace others only giue a remedy as wedlocke alia in remedium tantùm sunt sayth he vt coniugium 6. Bellarmine lib. 1. de sacramentis and Canisius in the Catechisme teach that sacraments are externall signes and yet the inward contrition of penitent sinners and the consent of the parties maried appeareth not externally further this being granted it will follow that the body and blood of Christ in the eucharist are no sacrament because they appeare not to the eyes nor can be discerned with other senses so the Papists whatsoeuer they bragge of their masse giue no sacrament to their followers but onely bare accidents shewes and shadowes 7. In the seuenth session of the conuenticle of Trent they curse such as shall say that the receiued and approued rites of the Catholicke church may be contemned omitted or changed but this curse falleth vpon their owne pates for themselues haue omitted loue feasts frequented at the time of the Communion the old rite of Christians then kissing one another and the vse of milke and hony in baptisme of which Tertullian speaketh lib. de coron milit and of milke and wine mentioned by Hierome in Isaiae c. 55. and the formes of dipping in baptisme 8. Thomas Aquinas 3. p. q. 64. art 8. sayth that the intention of the minister is required in the
sereno vultu respicerâ— digneris c. vpon which vouchsafe saith the Priest speaking of Christs body and blood to looke with a propitious and serene countenance but true Catholikes do hope that God will looke vpon them fauourably for the sacrifice once offred on the crosse by their Lord and Sauiour Christ Iesus 38. They compare the sacrifice of Christs body blood in the Masse with the sacrifice of Abel that offered brute beastes which no Catholike euer did 39. They make God an intercessor to Saints praying to him that by the intercession of saints they may obteine their desires and saying that God reueleth our thoughts to saints which is farre from the doctrine and beleefe of Catholikes 4. True Catholikes neuer added these words aterni and mysterium sidei to the words vsed by Christ in the consecration of the cuppe as the Papists doe in the Masse 41. True Catholikes beleeue that Christ was once onlie offered to his father for the sinnes of the world the Apostle Hebr. 9. saith that Christ was once offered to take away the sinnes of many but the Papists say that Christ offered himselfe twise and that euery priest doth offer him vp and cat him vp continually in the Masse 42. True Catholikes neuer confessed their sinnes in the celebration of the Lords supper to the Virgin Mary to Michael the Archangell and to other Angels and Saints let Kellison but name vs one Catholike father that made such a confession or els we must needes conclude that he and his consorts be idolatrous Masse-priests 43. True Catholikes neuer beleeued that they could doe pennance by a procurato or atturnie as the Papists beleeue they may 44. Neither did they euer beleeue that no Christians could be absolued from their sinnes without auricular confession and the Priests absolution as the false Romish Catholikes doe 45. The false catholikes beleeue that the Popes are the successours of Peter but true Catholikes neuer beleeued or thought them to be successors of that holy apostle that neither taught nor administred the sacraments and in liew of feeding cause Christs sheepe to be massacred and killed 46. True Catholikes are often persecuted but persecute none Optatus lib. 2. contr Parmen speaking of himselfe and his fellow catholikes which of vs saith he hath persecuted any man but the Papists like cruel wolues persecute all that are not of their owne opinions 47. Catholikes keepe their words and performe thehir promises yea though it bee to their hindrance Papistes teach that faith is not to be kept with heretikes and burned Iohn Husse in the conuenticle of Constance contrarie to the emperors safe conduct and faithfull promise 48. In the 13. session of the conuenticle of Trent the masse-priests curse al that shal affirm that the principall fruit of the eucharist is remission of sinnes which falleth vpon al Catholikes that shall beleeue Christs words Matth. 26. this is my blood of the new testament which is shed for many for remission of sinnes 49. Christ taught true Catholickes to pray to the father in his name neither euer do we read that true Catholickes did pray thus aue maris stella Dei mater alma atque semper virgo foelix coeli porta solue vincula reis profer lumen caecis or that they hoped to come to heauen or to haue remission of sinnes by the Virgin Maries praiers and intercession 50. True Catholickes neuer said to a crucifixe of wood thou hast redeemed vs thou hast reconciled vs to thy father nor did they pray to the crosse as the Papists doe saying ô crosse of Christ protectâ—mâ— nay Ambrose de obitu Theodosij sheweth that Helen finding the crosse did not worship it but Christ that hanged vpon the crosse 51. True Catholickes neuer consecrated anie paschall lambes as the Masse-priests are prescribed to doe in their missals 52. True Catholickes neuer said any Psalter in the honor of our Lady nor repeated an hundred and fifty aue Maries and after euery fifty aue Maries one creed and after euerie tenne Aue Maries one Paternoster as he Papists doe after the prescription of their ladies psalters and rosaries 53. Neuer did true Catholikes deuise new religions nor allow the swarmes and sects of Iebusites Franciscans Dominicans and the filthy rable of Friers which we see in the Romish church Finally all those deuises trickes fooleries nouelties and impieties of Popery which we refuse were neuer admitted by true Catholikes or allowed in the practise of Catholike religion CHAP. XVI That Popish religion is not the auncient religion of the primitiue church ID verius quod prius saith Tertullian lib. 4. contra Marcionem that is true that is former and that is former that was from the beginning and that was from the beginning that came from the Apostles Hierome also epist. 65. ad Pammach Ocean said to a certaine newly vp-start teacher in his time cur profers in medium quod Petrus Paulus edere noluerunt why dost thou now bring foorth that which neither Peter nor Paul would euer teach if then Popish religion were that auncient religion which the Apostles first published then had the Papists cause to reioice but if Popery be nothing els but cockle that hath beene by heretikes and others the diuels ministers sowen in the Lords field since the first plantation of the Gospel and if the principall points thereof prooue new deuises brought in by the Pope and his complices many ages since the Apostles time then I hope euery Christian will reiect the same as nouelties and Papists hereafter will blush to talke of antiquitie That Popish religion is not the auncient religion of the primitiue church it may be proued first by the grounds of Popery that are of a later standing next by the founders and cheese authors of this sect that are not ancient thirdly by the particular points of Popery whose originall is found in later authors and lastly by the repugnance betwixt the doctrine of Popery and Christian religion The principall grounds of Popery are the Popes decretales the acts of certain late councels the disputes of schoolmen and glosses and commentaries of the Popes canonists and proctors but the Popes decretales had no authoritie of law before the time of Gregory the ninth who first published them and authorized them before his time Gratian and others had made diuers rapsodies and collections of the Popes decrees but the canonistes themselues doe not allow them for law beside that not one of the Popes before the time of Gregory the 7. who is the first that tooke vpon him to giue law to the whole church and whose epistles are first recorded in the great bullary took vpon him to publish his decretales for lawes if any decretales be set out before his time vnder the names of auncient bishops of Rome the stile arguments simplicity and fooleries conteined in them bewray them to be counterfet The Popes authority beganne to flourish about the times of Boniface the 3. who as
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
which then were not knowen nor beleeued as matters of faith these fellowes therefore are liker the Martyrian heretikes then to Christs martyrs and if they be honored of any it is of rebels leaguers and traitors combined with the Pope and forrein enemies against their Prince and countrie so likewise the Circūcellions were honored of their consorts as martyrs yet Augustine epist 58. speaking of them saith they liued as robbers and were honored as martyrs viuebant vt latrones honorabantur vt martyres CHAP. XX. That Popery is a meere humane deuise and not in any sort to be deduced or proued out of holy scriptures In matters of religion we are diligently to take heede that we passe not beyond the commandements of God vpon whose word only all true religion is founded Whatsoeuer I command you saith Moyses Deut. 12. take heede you doe it you shall put nothing thereto nor take ought therefrom our Sauiour Christ Matth. 15. telleth vs that they worship God in vaine that teach for doctrines mens precepts finally the apostle Coloss 2. condemneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or voluntary worship taken vp by men without warrant and well doth the old Latine interpreter of the bible translate that word superstition let vs then a litle consider whether Popish religion be deriued out of holy scriptures or else bee onlie a packe of humane deuises The masse as our aduersaries themselues confesse was framed at seuerall times and by diuers authors Polydore de inuentorib lib. 5. c. 10. saith S. Peter after consecration vsed only the Lords prayer and that S. Iames and S. Basil did encrease the mysteries out of Walasridus Platina Naucler and others we reade that Caelestine made the introit beginning iudica me deus that Damasus added the confession said by the Priest and Gregory the Antiphona and Kyris eleeson and Telesp horus Gloria in excelsis and Gelasius certaine oraysons or clauses of oray sons and the praier te igitur and Syricius communicantes and so we see how it was peeced by little and litle In the consecration of the cuppe they haue added to the words of our Sauiour the words aeterni and mysterium fidei Innocentius c. cum Marthae de celebrat missar saith first that they were added by the Apostles albeit not found in the gospell as if it were not a simple matter to thinke that they did not write that which they thought sufficient he saith again that they are proued out of the words of the Gospel but his proofes are ridiculous for he must shew that these words were vsed where they are placed which he doth not so much as once endeuor to doe The Masses in honour of Saints and Angels are deuised by men and that very lately Thomas Aquinas as is said deuised the office said on corpus Christi day who deuised the masses and offices said in honour of S. Francis and S. Dominicke and other late Saints the Papists themselues doe not know The Psalter of our Lady as some thinke was deuised by Bonauenture her Offices are of a latter stampe all are meere humane deuises without any ground of scripture That Priests offer Christ to his father for the sinnes of quicke and dead nay for sicke horses and pigges and whatsoeuer necessities else can be imagined is a deuise of man and no way to be iustified by Christs institution Christ instituting baptisme said baptize and not spit and salt and grease and light candles he said also to his Disciples being present take and eate and not gape and gaze the ceremonies therefore vsed in baptisme and in the masse by Papists proceed not out of Gods word It is also a meere humane deuise that no Priest may say Masse without water and fire and is prescribed not by euangelicall authority but by the Pope in the chap. literas tuas de celebrat missar The worship of the sacrament and the custody thereof in a pixe dependeth on the decretale Sane cum olim de celebrat miss and was first brought in and inuented by Honorius the third The practise of Priests in saying canonicall houres commeth from no canon of scripture but from the constitution presbyter de celebrat missar In ancient time the reliques of martyrs were buried in the ground and might not be touched but humane curiosity hath thought it better now to dig them out of the ground and to place them in the altar and to worship them and that without any instruction or direction of holy scriptures Popish litanies wherein Papists pray to Angels Saints and sometime to those which are no Saints are diuers from the formes of praiers prescribed in scriptures and lately brought in by the deuise of superstitious Monkes Friers and Masse-priests Benet Francis Dominicke and other authors of feined religions tooke not their rules from the Gospel but thought they could frame a more perfect religion then the Gospell The Popes triple crowne guard of Suizzers crossed slipper and such like deuises will hardly be found in the writings of the Apostles S. Peter certes neuer wore any such crown nor had any such guard Where they praie to the crosse in the breuiarie and say increase righteousnesse in the godly and grant pardon to sinners they doe it of their owne head and shall neuer find any such praier in scriptures Boniface the eight first ordeined the feast of the Iubiley and Clement the fifth appointed the feast of corpus Christi but if you aske their warrant they will shew you some other authority than from the Apostles Sixtus quartus ordained the feast of our Ladies conception and another Pope of her assumption but both vpon false grounds supposing that she was conceiued without sin and that her bodie was taken vp into heauen they maintain the same also by lies and apocryphall fables Finallie it is an easie matter to shew that the formes and signes of popish confirmation extreme vnction and other new made sacraments are prescribed by Popes and their adherents without warrant of holy scripture CHAP. XXI That popish religion in diuers points is directly contrary to holy scriptures NEither is popery only destitute of warrant out of scriptures but also directly contrarie in some points to holy scriptures In the law Deut. 12. we are expressely forbidden to adde to the law of God or to take from it The Papists offend both waies for to the lawes of God they adde the precepts of the Romish church and decretales of Popes and say they binde the conscience they doe also cut out the second commandement concerning the worship of images as their short catechismes and primers doe testifie and by false interpretations corrupt Gods law In the first commandement we are forbidden to haue other Gods beside the God of heauen and earth but the Masse-priests as before is declared call the sacrament their Lord and God and honour the Pope as a God on earth and giue diuine honour to creatures which is as much as if they should expresselie command their