A RETRACTIVE FROM THE ROMISH RELIGION: Containing THIRTEEN FORCIBLE MOTIVES, dissuading from communion with the CHURCH of ROME: Wherein is demonstratively proved, that the now Romish Religion (so far forth as it is Romish) is not the true CATHOLIC Religion of CHRIST, but the seduction of ANTICHRIST: By THO. BEARD, Doctor in Divinity, and Preacher of God's holy Word in the Town of HUNTINGTON. 2. Thess. 2. 10. Because they received not the love of the truth, that they might be saved: therefore God shall send them strong delusion, to believe lies. LONDON, Printed by WILLIAM STANSBY, and are to be sold by Henry Fetherstone. 1616. TO THE TRVELY VIRTUOUS, AND WORTHY KNIGHT, SIR OLIVER CROMWELL, T. B. wisheth increase of grace and all happiness. SIR, THERE be many particular respects that move me to be bold, to set your name in the frontispiece of this work: As first, your sincere love to true Religion, and the Professors thereof: Secondly, your true detestation of the Romish Synagogue, and the malignant influences of those wandering Planets, that infect the air of our Church, and seek by mining, poisoning, and other devilish practices, to turn our Jerusalem into Babel. Thirdly, for that yourself, with your religious Lady, worthy children, and brethren, and great family, have been a long time the principal auditors of my unworthy ministry, wherein many of these points have been delivered upon occasion, that you may see them here more fully discoursed, and so be the better confirmed in the truth. And lastly, the particular obligations of love and duty, wherewith I am bound unto you for many extraordinary favours and kindnesses received. These be the motives, that have moved me to select yourself principally above all others to dedicate these motives unto. For the which I desire no more patronage and protection, than the truth of the several points contained therein do deserve. Let them stand upon their own legs, or fall and perish. I know, they shall encounter with many bitter oppositions, and sharp adversaries, who will be ready to sift every sentence, and to find a knot in a bulrush: but my shelter is the buckler of truth, and the brazen wall of a good conscience; with which being armed, I hope, through God's aid, that I shall be as willing and able to entertain the reencounter, if any assault be made, as I was willing to give this onset: I confess that these are not the tithe of the arguments, that might be produced against the Romish religion, yet I doubt not, but that even these few may serve, both to discover the falsehood thereof, and to confirm and strengthen those that stagger, and are weak in the truth: the Lord accompanying these endeavours of his servant with his blessing, as I hope, and pray that he would be pleased to do. These motives, such as they are, I willingly desire may be graced by your name, hoping that your name shall no way be disgraced by them: accept them therefore, as tokens of my sincere love to yourself, and zeal to the truth, for which I desire no other requital, but an augmentation of your zeal to the same truth, and a greater detestation of that Religion, which already you abhor. The Lord of his mercy increase in you more and more all spiritual graces for your soul's health, and multiply his blessings temporal upon your head, and crown you with glory, and immortality eternal in the life to come. Your worship's most affectionate and devoted, THO. BEARD. REVERENDIS, DILECTISQVE IN CHRISTO FRATRIBUS, Pijs ET FIDELIBUS evangelii Ministris, per omnem Britanniam constitutis, gratia, & pax à DEO PATRE, & DOMINO nostro IESV CHRISTO. NOn estis nescij (fratres & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christo) quanta nos evangelii Ministros, tùm verborum maledicentia, tùm animorum odio insectentur, Cleri Pontificij cohors & collwies universa. Sua in nos omnis gener●● tela, & quidem venenata confertim conijciunt; famam nostram canino dente, & studio allatrant, atque admordent; quin & ipsas adeo gulas nostras, & quidem eas nobis incisuri, app●tunt, si illorum in nos malevolentiae par ad facinus potest as responderet: nomen ipsum ministri, perinde atque veteribus judaeis Samaritae, illis itae putet & foetet, ut sine nausea, & indignatione, illud ne nominare quidem possunt. Huiuscemodi convitijs & contumelijs libricorum passim & plaerique omnes referti, onustique sunt. Cuius si intestini & inexplebilis odij rationes libeat perquirere, quinque istas quas ordine percensebo praec●teris insigniores, & ex iis principem hanc reperietis. Quod Clerus hic Pontificius, Monachorum cum primis & fraterculorum, locustae illae sunt in Apocalypsi Apoc. 9 3. commemoratae, quae caudis similiter ut scorpi● cu●pidatis, de infernalis putei fumo prodeuntes, terminitam quinque mensium spatio homines excruciandi potestatem accepere: Qu● ex re fit, ut ubi possunt quidem & valent, ibi ferro flammaque in nos grassentur: ubi autem hoc illis non licet, linguas & calamos exacuant atque distringant: consimili planè atque ille ●ngenio praediti, de quo est apud Poetam, Et si non aliquà nocuisset, mortuus esset. Virg. Eclog. 3. Haereticorum enim (ut est scriptum ab Hieronymo) hoc semper caco●thes fuit, ut convicti de perfidia, ad maledicta se conferant. Sequitur hanc causam isthaec altera. Quod luci cum tenebris nulla societas, nullum commercium intercedat: Ac nos quidem lucis Ministri sumus, qui adomnes quibus non sponte oculi caecutiunt, evangelii claritatem quaqua versum diffundimus. Illi contratenebrarum satellites sunt, qui dum scripturarum lectione plarosque arcent & prohibent, dum fidem quam vocant implicitam, nos Carbonariam, tanquam apprimè salutarem, maximeque necessariam praedicant, & commendant, densissimis sane crassissimisque tenebris hominum anim●● circumfundunt. Istis porro causis annumeranda est haec tertia, quod nullum tam capitale odium solet esse, atque quod religionis causa suscipitur, tum nos religionis illi●● praecones sum●●, quae illorum superstitioni usque adeo adversa est, nulla ut ratione convenire, nalla conciliari arte inter sepossunt. Ex quo id existit, quod nec Turcas quidem & Iud●●s, nec ipsos adeo Ethnicos, quamuis Christiani nominis hostes infestissimos pariter ut Protestants, & evangelii Ministros detestentur. Cuires indicio est illa, quam Hispanicam appellant, inquisitio; testis etiam locuples. Rom● ipsa, in qua sub ipsius sane ore Pontificis, Turcis & judaeis tuta consuetudo, atque periculo omni libera & immunis negotiatio est: siquem autem nostrae religionis vel levissimè suspectum esse contingat, ●um vel aperta vi, vel occultis insiaijs ad internecionem usque persequuntur. Quid autem causae est, quaeso, quod tanta in nos solos immanitate furoreque debacchentur? Hoc quidem certe: quod non tam ipsormn religioni, quam Christo ipsi, Turcae & judaei inimici infestique sunt: nobis de illorum superstitione, de mundano fastu & splendore, de temporali & terrena potentia, quaeijs Christo ipso multò chariora poti●raque sunt, certamen cum illis pugnaque est. jam tribus istis causis accedit qu●rta, quod percussis gregum arietibus, dissipari greges ipsos, & perire necessum sit: quod cum illi vehementissime desiderent, nec efficere tamen per nos possint, hinc illae scilicet lachrymae, hinc atrox in nos odium, hinc rabiosa libido commovetur. Quinta restat causa, quod (ut sunt sagaces) eos nos esse animaduertunt, qui non greges modo nostros ab illis integros & sinceros custodimus, verum arictinis cornibus, sacrarum videli●et scripturarum pr●dication●, muros etiam Ieric●untinos demolimur, mancipia nimirum Papa▪ Babylonicae servitutis iugo ●ripimus, atque dolos eorum, & insidias, pariter ut errores detegimus: nihil ut ●it miri, si quos iam urgentis aut certe adventantis ruinae suae authores, & effectores norunt esse, in eos acerbitatis suae virus, quantum maxime possunt, euomant & ebulliant. Atque hae sane maliciae illius serpentinae, odijque insatiabilis, quo in nos surenter invehantur praecipuae causae sunt. Quid igitur? mutuum ne cum illis faciemus, quod eos remor deat? Non assentior: quin potius quò eorum in nos odium magis exar descit, eò amor ut in illos noster vehementius inflammetur, author sum, quò ardentes eorum in capita carbones sic congeramus, quibus vel incendantur ad charitatem, vel consumantur ad perniciem. An vero animos despondebimus, stationesque deseremus, ac ne offensioni iis simus, militiae nostrae arma abijciemus? Hoc nimirum est, quod illi vel inprimis certe avent, & expetunt. At nos contra ex veneno eorum (juxta Ambrosij consilium) Antidotum nobis Ambros. lib. 1. de poenit. c. 13. contra eos ipsos conficiamus, atque cò in pugna acriores simus maiorique alacritate contendamus. Caetera sane omnia, facultates, famam, liberos, vitam adeo ipsam diripi Luther. sinamus nobis & abripi, fidem autem, & veritatem eripi ne patiamur: maledicta sit haec omnis humilitas, hic quivis pertinax, & superbus esse debet (ut optimè Lutherus.) Papae, quod scitis, Emissarij per agros, per urbes errabundi discur sant, ac divagantur, loca omnia, domos omnes, & angulos tanquam ranae Aegyptiacae penetrant, & perreptant, suisque coaxationibus afflant a●que inficiunt, Aridam (ad veterum Pharisaeorum morem) & Maria circumeunt, nec ullam lapidem movere praeter mittunt, aut etiam intermittunt, Romanae ut Ecclesiae proselytos adiungant, & religionis suae terminos proferant & dilatent, & nos interim segnitie ignaviaque torpescemus? ut iugulent homines surgent de nocte latrones: ut teipsum serves non expergisceris? Si versante iam in visceribus, ac ipsum poenè iugulum praensante atque prement hoste, securi agimus; quid hoc instituto aliud, a●t speremus aut consequamur, quam ut veritatis, religionis, Christi, nostrae denique ipsorum vitae atque animae, quibus hi lupi quam dolis insidiantur, tam plenis faucibus inhiant, verissimi proditores habeamur. Neque haec tamen eò à me dicuntur (fratres) quod suspecta sit mihi fides vestra, verùm ut spo●te, & quidem probè iam diu currentes, ad stadium contentiùs decurrendum incitem, & impellam: ne quis vestrum (quod Deus prohibeat) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad extremum excidat, coronamque amittat. Fateor equidem (ut hic repugnent, & reclamitent Pontificij nostri) post restitutam apud nos evangelii lucem, nunquam aut plura, aut illustriora lumina isthic effulsisse, & beatam propter hocipsum Angliam nostram, foelices item Academias, quae has nobis stellas accend●re, hancque tam numerosam sobolem tum parturiere, tum peperere agnosco, & praedico. Atqui verendum tamen, neque omnino negandum, non exiguum etiam segnium inertiumque fucorum numerum, qui mel quidem comedunt, & liguriunt, favos autem & praesepia, neque curant, nec respiciunt, passim apud nos volitarem. Quos meminerint suadeo vocem illam judicis, quam aliquando certe audituri sunt, Redde rationem villicationis tuae. Vos autem (fratres) qui diutius in exercitu & procinctu stetistis, hortor & precor, forti ut animo & invicto, in inchoato iam praelio perseveret is, & cum, linguas vestras, tum calamos, contra Antichristianae militiae conatus omnes instruatis. Hac in messe desudemus omnes, suum quisque ad Sanctuarium reaedificandum siclum afferamus: quip quorum omnium nemo tam tenui apparatu instructuve est, quin ad hoc conficiendum negotium conferre aliquantillum possit. Ego certe ex gregarijs militibus minimus, nedum ut me dignum deputem, qu● in triarijs numerer, qualium quamplurimi hoc in bello stipendia sub Christo merent, iter vobis praeivi, & viam quasi dealbavi; cui quamuis Poetae illud occini fortassis potest, Non tu plus cernis, sed plus temerarius audes: Nec tibi plus cordis, sed minus oris inest. Nihil tamen hoc deterritus, utrumque quadrantem meum in Ecclesiae Gazophilarium conieci: quo animo Deus unus novit, nec igitur homo praeiudicet. Tubicinis ego partes egi, qui impar ipse congressui, animos vestros excitare ad pugnam, atque accendere volui. Quod autem ad huius mei instituti rationem attinet, sic brevi habete. Rationes has Doctorem Barlowum intelligo Archidiaconum Wintoniensem, quem etiam honoris causa nomino. universè primum à me informatas, doctissimi viri, eiusdemque mei amantissimi rogatus mihi expressit: quas cum illi probarentur (qua est judicij maturitate) ut particulatim deinde, & sigillatim confirmarem, eiusdem hortatu adductus sum. Quò est effectum, ut in hanc, quam videtis, molem excreverint. Quas cum à partu suffocare potius in animo haberem, quam in lucem edere, pervitit aliorum judicium, & authoritas, ut evulgarem, praelogi committerem. Quorum quidem voluntati ●ò id libentius annui & concessi; partim quòd nonnullam in spem veni, nonnihil ad Ecclesiam utilitatis hinc esse perventurum, cum quam infirmis, quamque arenosis Romanae religionis structura (quam solam falsò Catholicam iactitant) nixa sit fundamentis, omnes, quivelint, uno quasi intuitu perspiciant: partim autem ut resciscant Pontificij, qui eruditionis, Bozius, lib. 12. de sig. Eccles. cap 12. Posse●. lib. 1. Biblioth. & doctrinae existimationem omnem jesuitis suis arrogant, nobis derogant (sic enim Thrasones illi ubique baubantur & deblaterant) non deesse Ecclesiae nostrae Ministros suos, qui eorum errores liquidò redarguere & possunt, & vero audent: cum infimus poene ex nostris unus comminus cum iis manus conserere, & in arenam provocare non reformidat: unde quid gregum ductores efficere possunt, si annitantur, par est illos reputare: partim etiam quod Pontificiorum suae persuadendo religioni quamplurimos strenuam operam navasse video: Euangelicorum autem, qui hoc idem scriptionis genus per certa argumentorum motuumve capita sunt secuti, paucissimos sane recordor, ne dicam nulios. Vestram igitur in tutelam (fratres) meas hasce ratiunculas accipite, aequis animis, atque oculis legite, & discutite. Censuram vestram non recuso, dum preces modo vestras, & amorem mihi non denegetis. Hic Romanae religionis septem sacramenta: Turpitudinem, Impietatem, Falsitatem, Novitatem, Idololatriam, Scripturarum vituperationem, & Ignorantiae defensionem, licet contueri: de quibus princeps Impuritas sequentium in rationum prima & secunda; in tertia autem, quarta & duodecima Impietas aperietur: Novitas, quam nobis obiectant, in eos ipsos totam per undecimam regeretur: Falsitas in octava & nona dilucebit: Idolorum cultus in septima: Scripturarum contemptio, simul & Ignorantiae defensio in quinta, sexta, & decima patefient. Frement & frendebunt (sat scio) Iesuitae, caeterique sacrificuli, ac omissis forte rationum ipsarum ponderibus, & momentis, hinc atque illinc (ut eorum moris est) aliquidpiam excerpent, quod obtrectent, & arrodant: sed ringantur per me quidem, & rumpantur invidia: nihili illorum sive calumnias moror, sive maledicta, dum vos modo propitios mihi habeam, quorum inprimis vereor, & revereor judicium. Quos propterea oro & obtestor, ut siqua in re de veritatis scopo deflexerim, comiter in viam me reducatis: si minus ac debui fortiter & prudenter hac in arena demicârim, imbecillitati id meae condonetis, praevaricationi nequaquam tribuatis. Ego certe hoc, quantillumcunque est, Deo nostro minime displiciturum confido, quip non ignarus, seruulum qui duobus extalentis rem fecit, Domino suo, aeque ac illum alterum, acceptum, probatumque extitisse, qui decem ex quinque lucrifecit. Interim (fratres) mutui amoris vinculo nos inter nos complectamur: ut quemadmodum contra sponsam Christi adversarij nostri (ut olim Pilatus & Herodes contra Christum ipsum) coniunctissimè conspirant & consentiunt: Sic nos pari voluntatum consensu, eademque aut etiam maiore animorum conspiratione, adversus Antichristum, illiusque astipulatorum & ●ssectatorum omnium vires depugnemus. Quod eò ut fortius, foeliciusque fiat, facessant à nobis, precor, derebus minutulis lites omnes, & discordiae, quibus nimio plus iam diu assuevimus: Reprimamus nunc demum ipsinos, ne quam, de sui temporis quibusdam, Iraeneus habuit querimoniam, Iraen. cont. haeres. lib. 4. c. 62. quod proptermodicas & quaslibet causas, magnum & gloriosum Christi corpus conscinderent: quam etiam de suae aetatis consimilibus aliis Nazianzenus: Nazian. Apol. pag. 28. quod essent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eadem de nobis ni providemus justa querela esse possit. Quin Apostoli illud ad Corinthios de re exgenere indifferentium disserentis potius meminerimus. Siquis videtur 1. Cor. 2. 16. contentiosus esse, nos eiusmodi consuetudinem non habemus, neque Ecclesia Dei: & eiusdem aliud ad Galatas, Si alij alios mordetis & devoratis, Gal. 5. 15. videte ne vicissim alij ab aliis consumamini. Deus pacis & lucis ab Antichristi illiusque gregalium impetu, & insidijs vos omnes protegat, & defendat, ac coelestem suam ad civitatem, novam Hierosolymam sartos tectos tandem perducat. T. B▪ Motive I. THat Religion which in many points giveth liberty to sin, is not the truth: but such is the Religion of the Church of Rome: ergo, etc. Motive II. That Religion, which maintains by the grounds thereof things forbidden, by all laws both of God, of Nature, and of Man, cannot be the true Religion: bat such is the Religion of the Roman Church: ergo. Motive III. That Religion which imitateth the jews in those things wherein there are enemies to Christ, cannot be the truth: but such is the Religion of the Church of Rome: Ergo. Motive four That Religion which derog●teth from the glory of God in the work of our Redemption, and giveth part thereof unto man, cannot be the truth of God: but such is the Popish Religion: ergo. Motive V. That Religion deserveth to be suspected, which refuseth to be toyed by the Scriptures, as the perfect and alone rule of faith, and will be judged & ●ryed by none but itself: But such is the Religion of the Church of Rome: ergo. Motive VI That Religion doth justly deserve to be suspected, which doth purposely disgrace the sacred Scriptures: But such is the Religion of the Church of Rome: ●●go. &. Motive VII. That Religion is to be abhorred, which maintaineth, commandeth, and practiseth gross an● palpable Idolatry; but so doth the Religion of the Church of Rome: ●rgo, etc. Motive VIII. That Religion which implieth manifold contradiction in itself, and is contrary to itself in many things, cannot be the true Religion: but such is the Religion of the Church of Rome: ergo, etc. Motive IX. That Religion, wh●se doctrines are in many points apparently opposite to the word of God, and t●e doctrine of the Gospel, cannot be the truth: but such is the Religion of the Church of Rome: ergo, etc. Motive X. That Religion which nourisheth most barbarous and gross ignorance amongst the people, and forbiddeth the knowledge and understanding of the grounds of the Christian saith, cannot be the truth: but this doth the Romish Religion: ergo, etc. Motive XI. That Religion which was never known nor heard of in the Apostles time, nor in the primitive Church, cannot ●e the truth: but such is the Romish Religion in most points thereof: therefore that cannot be the truth. Motive XII. That Church which maintaineth itself, and the Religion professed by it, and seeketh to disadvantage the Adversaries by unlawful, unjust, and ungodly means, cannot be the true Church of God, nor that Religion the truth of God, by the grounds whereof they are warranted to act such devilish practices: but such is the practice of the Romish Church, and therefore neither their Church, nor their Religion can be of God. Motive XIII. That Religion, the doctrines whereof are more safe both in respect God's glory, Man's salvation, and Christian charity, is to be preferred before that which is not so safe, but dangerous: But the doctrine of the Protestants Religion is more safe in all those respects, and of the Papists more dangerous: ergo, that is to be preferred before this, and consequently this to be rejected. THIRTEEN FORCIBLE MOTIVES, DISSUADING FROM COMMUNION With the Church of ROME. Whereby is demonstratively proved, that the now Romish Religion (so far forth as it is Romish) is not the true Catholic Religion of CHRIST, but the seduction of Antichrist. THE PREAMBLE. THat which Ireneus (an ancient I. Iraeneus lib. ● cap. 54. and godly Father of the Church) speaketh of all Heretics, that all the Helleborus in the world is not sufficient to purge them, that they may vomit out their folly, may truly be spoken of the Church of Rome, and her adherents, that it is a difficult matter, if not almost impossible, to reclaim her from her errors, and to heal her wounds. All the balm of Gilead will not do it, nor all the spiritual physic that can be ministered; for there are two sins which of all other are most hard to be relinquished, Whoredom, and Drunkenness: the one, because it is so familiar and natural to the flesh: the other, because it breedeth by custom such an unquenchable thirst in the stomach, as must ever anon be watered: with both which spiritual diseases, the Church of ROME is infected. She is the Whore of Babylon, with whom the Kings of the Earth have committed fornication, and who hath made drunk with the Wine of her fornications Revel. 17. 12. all the Inhabitants of the Earth. In regard of the first, jeremy prophesied of her, that though pains be taken jerem. 51. 9 to heal her, yet she could not be healed. And in regard of the second, Saint Paul prophesied, that GOD would send 2. Thes. 2. 10. 11 them strong delusion, that they should believe lies, that all they might be damned that received not the love of the truth. Notwithstanding, though the hope be as little of the reclaiming of most of them, as of turning an Eunuch into a man, or making a black Moor white; yet I have propounded in this discourse a strong potion compounded of ingredients; which if they be not past cure, may purge and cleanse them of their disease, and reduce them to the sanity of Christian Religion. Which if their queasy stomachs shall either refuse to take, or having taken, shall vomit up again, and not suffer them to work upon their consciences: yet this benefit will arise, that God shall be glorified, the truth manifested, and all that love the truth confirmed: and they also themselves, that are so drowned in error, that they will rather pull in others over head and ears unto them, and so drown together, then be drawn out of the mire by any help, shall be convinced in their consciences of their most gross apostasy. With this confidence towards God's glory, and the good of his Church, though with little hope of recovering them from their obdurate blindness; I enter into my intended task, desiring the Lord to give a blessing to these poor labours, which I consecreate to my Lord and Master jesus Christ, whom I serve, and the Church his Spouse, of which I profess myself to be one of the meanest members. MOTIVE. I. That Religion which in many points giveth liberty to sin, is not the truth: but such is the Religion of the Church of ROME: ergo, etc. THe first proposition is an undoubted truth, and 2. MAYOR▪ james 1. 27. needs no confirmation, especially, seeing S. james describeth true Religion by these attributes, pure and undefiled: And S. Paul 2. Tim. 3. 1. Tit. 1. 1. calleth it the mystery of godliness, and the doctrine according to godliness. And herein consisteth an essential difference betwixt the true Religion and all false ones; so that it must needs follow, that, that Religion which is essentially the cause and occasion of sin, and openeth a wide window to ungodliness, cannot be the truth of God, but must needs fetch it beginning from the devil, who is the author of all evil. The Gospel indeed may by accident Rom. 7. 11. Matt. 10. 34. be the occasion of evil, as S. Paul saith, The law is the occasion of sin, for it stirs up contention and strife, and discovers the corruptions of Man's heart, and by opposing against them (as a dam against a stream) makes them to swell and boil, and burst forth beyond the bounds: howbeit, here the cause is not in the Gospel, or Law; but in the corruption of man's heart, which, the more it is stirred, the more it rageth and striveth to show itself. But never yet was the doctrine of godliness the cause of wickedness, nor the pure and undefiled Religion of Christ jesus, an essential procurer and provoker unto sin. 3. This therefore being thus manifest, all the question and difficulty remaineth in the second proposition; to wit, that the Religion of the Romish Church is such as openeth a gap unto sin, and giveth notorious liberty and scope to ungodliness; and that not by way of accident or occasion, but necessarily as the cause to the effect, Qua data, necessariò soquitur effectus; as the Logicians speak: and therefore being an unpure and defiled Religion, and the mystery of iniquity, not the mystery of godliness: it cannot be that true Religion which Christ our Saviour brought with him from heaven, and left here upon earth blameless and unspotted like himself, to be the way to lead us unto heaven, where he is. 4. That the Romish Religion is a polluted and defiled Religion, MINOR. tending to liberty and looseness. Let the indifferent Reader judge by these few instances, derived out of the very bowels of their Church, and being articles of their faith, and grounds of their Religion. And first to begin with their I. Med. Christ. paraen. li. 7. ca 17. Gratian part. 1. pag. 76. Panorm. extr. de divort. c. fin. Felyn. de consist. cap. statut. can. 1. Anton. pa●. 3. tit. 22. cap. 6. doctrine of dispensations; whereby they teach that the Pope hath power to dispense with the word of God, and with every commandment of the Law, and not only with the Law, but with the Gospel and Epistles of Paul: to what horrible looseness and lewdness of life doth it tend? for to omit that it containeth in it open blasphemy by their own rule, which is, that In praecepto superioris non debet dispensare inferior, the inferior may not dispense with the precept of the superior, by which the Pope dispensing with God's law, is not one●y equalled, but exalted above God; what sin is there, be it never so heinous, which there is not liberty given to commit by this licentious doctrine? 5. Incest? But Pope Martin the first gave a dispensation to one to marry his own sister, and not his wives sister only, as some of the Romish crew would daub over this filthy wall, because it is in Antoninus, Cum quadam eius germana: Antonin. part. Siluest. in verbo Papa. pag. 279. Bartho. fumus in verb. dispensat. Angel. de Clava. in verbo. papa. for Silvester Prieri●, Bartholomeus Fumus, and Angelus de Clavafio, speak more plainly, Cumsua germana; that is, with his own natural sister. Another Pope dispensed with Henry the eight to marry his sister in law: and with Philip of Spain to marry his own Niece: and Clement the 7. licensed Petrus Aluaradus the Spaniard, to marry two sisters at once: and Fumus quo supra Caietan, in Levi. cap. 18. Navarr. enchir. pag. 515. no marvel, seeing it is the very doctrine of the Romish Church, that the Pope can dispense in all the degrees of Consanguinity and Affinity, save only with the Father and his daughter, and with the Mother and her Son. sodometry? But Pope Sixtus the fourth licenced the Cardinal of Saint Lucy, and his family, to use freely that sin, not to be named in the three hot months of the year. And johannes a Casa Archbishop of Beneventum, and Legate to Pope julius the third, set forth a Book in Italian Meeter, in commendation of this execrable sin. 6. Adultery, and fornication? But they affirm and hold, Navarr. Enchir, pag. 515. Caietan in Leu. cap. 18. that the Pope hath power to dispense with all manner of persons in the contract of Matrimony, (the Father with his daughter, and the mother with her Son) only excepted. And therefore Vladislaus King of Hungary, and Ludovicus Rob. Gag. in Lud●uic. 12. the French King, by means of dispensation purchased from the Pope, put away their lawful wives, and married others. And for Fornication, the Pope's Canon is famous, He that Mich. Ritus l. 2. Decret. dist. 34. cap. 4. hath not a wife, but for a wife, or instead of a wife, a Concubine, let him not for that be kept from the Communion. And Bellarmine's doctrine confirmeth the same Canon of the Pope, and ●el. de monach. li. 2. ca 30. crosseth the Canon of Christ; for thus he writeth, that speech of the Apostle (they that cannot contain, let them marry, for it is better to marry then to burn) cannot be rightly said of them that have vowed, for both are nought, both to burn and to marry; yea, it is worse of the two to marry, whatsoever the Protestants say to the contrary. This is the 75. Gravamen complained Cent. Gravam. grau. 75. of by the Germans, that the Bishops and their Officials did tolerate Priests to have Concubines, under the payment of a certain annual rent of money. Which also Espens●●s a learned Espens. de conti. li. 2. cap. 7. & in Tit. 1. Bishop of their own confesseth, and complaineth of both in his second Book de Continentia, and in his Commentary upon Titus. Nay, that which is horrible to speak, and almost incredible to believe, the Germans in their 91. Gravamen complained, that not only those Priests that had their whores, paid yearly rent for it, but even those that were continent and would have no Conenbines, must pay the rent; and then be it at their choice whether they would have a Concubine or no. And lest any should think that Priests only were thus dispensed withal, and that their Concubines were in stead of wives, though for the avoiding of scandal they might not have that name: as if the name of a wife were more scandalous than the name of a Concubine (O height of impiety!) let all the world know, that not only the Clergy, but also the Laity were in this case dispensed withal, as might be proved by many examples, if need were. May not this Church than rightly be soled The Whore of Babylon, which thus authorizeth whoredom in all degrees, and turneth a filthy sin into a lawful and warrantable act? 7. Perjury? But it is a proverb in the Pope's Court, (as Pet. Martyr loc. come. testifieth Peter Martyr) Quòd non est Regum & Magistratuum, sed Mercatorum stare iuramentis; It is not the part of Kings and Magistrates, but of Merchants, to stand to their oaths: And this is one of their renowned positions, The Pope may dispense with any oath, be it never so lawful. Upon which ground Azorius the jesuit defendeth Pope Gregory Azor. Inst●tut. mor. l. l. 5. c. 15. the twelfth, who in the time of a great schism did openly and solemnly swear, that if he were made Pope, he would give it over again: but being elected, he performed nothing less. And also the same jesuit avoucheth, that other men's oaths Idem li 11. c. 9 may be dissolved by the Pope. And the gloss upon the Decretals Glossa ad Decret. li. 2. tit. 24. cap. 10. saith, That a man is no further bound to the observation of any oath, than it shall like the Pope. And the reason is added, Quia in omni iurament o excipitur authoritas maioris, in every oath the authority of a superior must be excepted; which superior by their doctrine is the Pope. And for their practice herein, I appeal to Cardinal julian the Pope's Legate Bonfin. Decad. 3. lib. 6. in Hungary, who not only licensed, but persuaded Vladislaus the King to break the league, and falsify his oath made Aeneas Silvius come. in Europe. to Amurath the Turk, which was the cause not only of his overthrow, but of the loss of a great part of that famous Kingdom; behold the fruits of these Roman Prophets. And to leap from a Cardinal to a Pope, I call to witness Clement the 7. who dispensed with Francis the French King, for his oath sworn to Charles the fifth, at his delivery out of prison. And lest any should think this to be a particular blot of one Pope; add to him Gregory the 7. who released Rodolph the King of Sue●ia from his oath of obedience to the Emperor Henry the 4. and conferred the Empire upon him. And Pope Zachary, Boniface the eight, and Benedict de la lune, who freed the French men from their oath of obedience, which they ought unto their Kings. And lastly, Pius Quintus, who by his Bull of excommunication against our late famous Queen of blessed memory, discharged her subjects from their oath of allegiance, whereby many open rebellions were raised up against the State, and secret treas●ns plotted against her sacred person. 8. Disobedience to Parents, Rebellion against lawful Princes, and murdering of them also if they stand in their way? Bell. de monach. lib. 2. cap. 36. but the Pope can dispense with children, if they shall take upon them the vow of single life, after fourteen years of age, and enter into a Sodomitical Cloister: and the Father hath nothing to do with his child being there once encloistered except he cannot live without his help. And for Princes; ay▪ puita Gicar. if the Pope shall excommunicate a Prince, or suborn a wicked traitor to murder his Sovereign, then is this rebellion and murder not only a warrantable, but also a meritorious and an heroical act. Witness at home the Irish rebellion, heartened forward by Doctor Saunders, by the Pope's instigation: and abroad, the murder of Henry the third, the French King, by james Clement; which bloody deed was after highly commended by the Pope in his consistorial Oration to be seen in print. And of Henry the fourth, of late days by hellish Ravilliac, with many such like, which I could here produce, but that fitter occasion will be offered hereafter for their larger discovery. 9 These few particulars are sufficient to show, what a gap is laid open to all looseness by this Romish doctrine of dispensations; which, that it is not our malicious collection (as they affirm) but a necessary consequence: One of their own Francis●. Vict. d potest. pap. & council. Relect. ●. pag. 139. learned Friars confesseth as much, Vid●m●● quotidie à Romana curia, etc. We see daily (saith he) so large, yea so dissolute dispensations come from the Court of ROME, that the world is not able to endure them; neither do they tend only to the scandal of the weak, but of those also that are strong. I omit here the Pope's dispensing with the cure of souls; whereby he plainly declareth, that though he proudly styleth himself supremus pastor animarum, the chief shepherd of souls: yet he is maximus vastator animarum, the greatest havocker of souls that is on the earth (the Devil only excepted) who goeth beyond him a little, I must needs confess: for when he licenseth some of his Cardinals to enjoy some 200. some Nichol. Clenang. 300. Benefices, most of which they never saw nor knew, nor regarded how they were served, or starved: what doth he joh. Gers. tom. ●. de potest Eccles. consid. 10. but show himself rather a Wolf, than a Shepherd? This kind of dispensation Saint Bernard in his time calleth a dissipation. And john Picas the famous Earl of M●randula, in an joh. Pic. Miran. ●rat. ad Leon. 10 Oration to Pope Leo the 10. complaineth of, as a notorious corruption in the Church in his days. Now then, to conclude the point, if to maintain Incest, Sodometry, adultery, fornication, perjury, disobedience to Parents, rebellion against Princes, and murder, be not to give licence to most horrible and foul sins, l●t all men judge, and then consider what that Religion is to be judged of, which giveth either open or secret dispensation to all these. 10. This is the first Romish doctrine directly tending to 2. liberty: A second, nothing inferior to the former, is their doctrine of popish pardons and Indulgences: a doctrine indeed full of all licentiousness, stuffed with impiety, and letting the reins lose to all manner of villainy. For thus they teach, that the Pope being Christ's Vicar here on earth, hath the keys of the kingdom of Heaven in custody, to admit in by Indulgence, or to shut out by excommunication as he shall see cause: and that the merits of Martyrs (to wit) their works Bel. de Indulgen. lib. 1. ca 2. of supererogation, which they have more than they need for their own salvation, which (mixed with the merits of Christ) they call the treasure of the Church, are to be dispensed and disposed at his pleasure. 11. The limits and largeness of these pardons they stretch Aquin. supl. in 3. par. q. 25. art. ●. Bonif. apud Plat. in vita. so far, that they make them of more force than the death and passion of Christ: for as they teach, Christ's death freeth only a culpa & aterna poena, that is, from the guilt of the fault and the eternal punishment due unto it, but not a poena temporali, from the temporal punishment: but these popish pardons acquit and discharge both from the guilt, and from the punishment temporal and eternal, as some of them affirm, and they that mince it finest, from the guilt and temporal punishment: so that Christ's passion cometh short of his Vicar's Veg. li. 13. c. 36. pardon, and the servant can do more than the Master by their Religion: for though the efficacy of these pardons dependeth upon the merits of Christ; yet that is but in part, Tapper. expl. art. Lovan. art. 6. for the Saints merits must be mixed with them, or else they alone make no good medicine, and the Pope must dispense them, or else they are of no value. Neither do they firetch only to those that are alive, but to the dead also: And that Fulmen. brut. ex bul. Clem. 6. not only in Purgatory, but in Hell. Out of both which places (say they) both the suburbs and the City, the Pope is able to deliver whom he pleaseth, and place them in heaven, the seat of the blessed: this is the opinion of divers of them. Antoninus the Archbishop of Florence avoucheth almost as Antonin. part. 3. Tit. 22. c. 5. §. 6. much (leaving out hell) for he saith that the Pope, in respect of his absolute jurisdiction, may absolve all that are in Purgatory, and empty the prison at once: (mark his reasons) for (saith he) seeing Gregory by his prayer discharged Trajan from the pain of hell, which is infinite: Therefore much more may the Pope by communication of indulgences, absolve all that are in Purgatory, from that punishment which is but finite. And for as much as Christ may take away all pain, therefore the Pope also (who is his Vicar) may. These be the Archbishop's goodly reasons, the one whereof is mere foolish and frivolous, the other blasphemous: but howsoever it be, yet thousands of ignorant persons have received these as their Creed, and by them been seduced to the utter ruin and destruction of their souls. 12. And to that height of impudence are these pardon-mongers Onuph. Pa●vi●. grown, that they stock not to promise plenary remission of all sins, to all that either come on pilgrimage to Rome, or miscarry in their journey, or that visit the holy places there, especially the 7. privileged Churches; promising to some 50. to some a 100 to some 3000. years of pardon. Yea, Boniface the eight granted, of his bountiful liberality, 82000. years pardon, for every time saying a prayer of S. Augustine, printed in a Table at Venice, and that toties quoties. john the 22. granted twenty years pardon to every one that doth but bow his head at the naming of jesus. Here is a notable pardon indeed: a man may in one day provide for millions of ages, and not only for himself, but to help his friends out of Purgatory. Besides all this, their holy Father the Pope useth to consecrate and hollow an infinite number of Crucifixes, and Medailes, and Agnus Dei's, Holy grains or Beads, and such like trash, and send them abroad into the world, that whosoever weareth one of them about him, if he be at the point of death, and say but in his heart the name jesus, shall have a plenary and full forgiveness of all his sins. 13. But what should I rake any deeper into this filthy puddle? I might spend much time and travail in deciphering the infinite and gross absurdities of this monstrous doctrine, Recitare, est refutare. the very naming whereof is a sufficient confutation. I refer the Reader to others that have amply discovered these secrets of the whore of Babylon. But to return to the point, Is not this a doctrine (I pray you) of licentiousness? who would fear to sin, when pardon may be obtained at so low a rate? for bowing the head, saying over a short prayer, visiting a Church, creeping to a Cross, wearing a Crucifix, pardon may be purchased for sins, without number, and that for years without number. What is the height of liberty, if this be not? But yet they ascend higher, for there is a great Mart of all these Indulgences at Rome, there you may have them at a very low price, rather than go without, yea, cheaper than any other ware: and lest Rome should seem too far to fetch them thence, there are petty markets and fairs of them in every Country, and the peddlers that carry about this trash, are the Priests and Jesuits. Leo the tenth sent T●●elius ●alaeus in vita Leonis 10. about with his Pardons, offering to every one for the payment of ten shillings, and not a penny under, to set at liberty the soul of any one which they should name in Purgatory. And of late it is said, that the Jesuits brought into England, Agnus Dei's by thousands, which they sold at what rate they list to poor seduced Papists. Peroun the French Cardinal brought with him from Rome many such hallowed and holy things, as some say, by the sale thereof to help to defray his charges which he was at in that costly journey. 14. What should I name unto you their odious merchandise, and setting to sale of all manner of sin, called taxa poenitentiaria Apostolica, whereby impunity is granted to every sin, be it never so grievous; so the party payeth according to the rate for his absolution, to wit, if he will be absolved from adultery or incest, it must cost him four Turons: if from both together it must stand him in six Turons: if from wilful murder (being in holy orders) he must pay twelve Turons: being a Bishop or an Abbot fifty Turons, twelve Muscul. come. loc. tit. minist. Ducats? etc. Thus there is no sin so heinous, for which pardon may not be purchased for a small sum of money, as one of their own Canonists could sing, johan. Monachu● Si dederis marcas, & iis impleveris arcas, Culpa soluêris, quaque ligatus eris. If thou with marks, wilt fill their arks, what ere thou dost commit By word or deed, thou shalt be freed, the Pope hath pardoned it. 15. If this be not a doctrine of liberty, let all the world judge. Who need care what sin he commit, when a pardon is but a money matter? Is it any marvel now, if whores and thieves and notorious offenders turn Papists, seeing they may have so easily a full and plenary remission of all their offences? And that which is yet a greater emboldening of men to sin then all the rest; they oftentimes for money pardon a sin before it be committed, as it is constantly reported of Parry, that he brought with him his pardon in his pocket for murdering the late Queen, intended by him. But I have heard of some that have been hanged with their pardons about their necks, and so (it may be) was that bloody-minded Traitor. And this was it that emboldened the Germans Chemnit. exam. de poeniteat. to rob the Pope's pardoner, because they had purchased of him before, a pardon for the next sin they should commit, though it were a great one: now this was the next, and therefore justly he could not find fault with them. 16 By this it is evident, to what looseness and lewdness of life this doctrine doth tend. Isti enim indulgentiarum buccinatores, Onus Eccles. ca 15. fol. 26. omnimodam promit●unt securitatem, quaeparit negligentiam & negligentia offensam Dei, saith the Author of that Book called Onus Ecclesiae; that is, these publishers of pardons do promise all manner of security, which breedeth negligence, and negligence the offence of God: for Culpam qui praeterit, invitat novam, connivence at one fault is the hatching of a new. Who so will plainly see in one view the monstrous licentiousness of life that issueth from this puddle of Popish pardons, let him read the third grievance of the Germane Nation, in the Book of their Centum gravamina, exhibited to the Pope's Legate at Noremberge, Anno 1522. in the latter end whereof are these words of just complaint. By the sale and merchandise of this ware, not only Germany is spoiled of money, but Christian godliness is extinguished, where, when every one, according to the quantity of his payment, taketh unto himself liberty to sin: hence whoredom, incest adultery, perjury, murder, theft, robbery, usury, and a whole heap of mischiefs have proceeded; for, what mischief will men be afraid to commit, when they be once persuaded that they have obtained licence and impunity to sin, not only in this life, but also after their death? Hitherto is the complaint of Germany, which also may be the just complaint of the whole world. 17 A third doctrine of the Papists (opening the gap to licentiousness) 3. is their auricular confession, and popish penance: I join them together, because they go together in their practice, and are both together members of one of their new devised Sacraments. True it is, that in outward show these carry a semblance of severe discipline: but if we search into their bowels, we shall find them to be the greatest baits that can be unto dissoluteness: For when they teach that the enumeration and reckoning up of all a man's fins in the year, of a Priest, once a year, obtaineth present absolution and pardon at the Priest's hands, who is both judge in this cause, and Physician; and hath power to loof and bind, and to open and shut, to wound and heal, by the key of power Coster. enchir. committed to him: What is this, but to open a gap to all wickedness? for when men are persuaded that there is so ready and easy a means to be rid of their sin, what need they be so chary of committing it? Hence it is (as by lamentable experience it is found true) among those that are devoted to this Religion, they sin freely, that they may confess and be absolved; and when they have confessed they sin again, that they may confess again, making no conscience how they live all the year, and what horrible sins they commit, being persuaded that at Easter, by the shriving of a Priest, they are clean absolved. Just like a drunkard, that drinks so long till he vomit, and when his stomach is disgorged, drinks afresh, that he may vomit afresh: or like a glutton, that surfeits all the year long in all manner of intemperancy, & then in the spring takes physic to purge out the naughty humours from his stomach, & as soon as he is purged, falls again to his surfeiting & riot, in hope to be purged again in the spring. 18. This is the fruit of Popish shrift, commended so highly by them to be so sovereign a medicine against sin; which, if it be so, why did not Christ and his Apostles use it? were they not as careful to preserve men from sin, as the Pope and his shavelings are? or is the Pope and his Apostles wiser than Christ jesus and his Disciples? why was it not used in the Primitive and purer times of the Church? Rhenanus and Erasmus, Rhen. Annot. ad Tertul. de poenit. Eras. Annot. ad Hieron. de obitu Sabi●l. Chrysost. Homil. 22. add popul. Antioch. two learned Papists, affirm plainly, that it was neither ordained by Christ, nor used by the ancient Church: and Chrysostome telleth us, that God doth not enforce us to come forth and disclose our sins to any man. He requireth no more (saith he) but that we speak to him alone, and to him alone confess our faults. ay, but the Pope's judgement is more divine, and the times of Popery are more free from corruption (believe it who list) and therefore howsoever then, yet now it is found to be a sovereign preservative against sin: as if they that fear not to offend in the presence of God, will blush to confess their offences in the ear of a sinful Priest: or as if the law of God were of less force to keep men in awe, which they cannot escape, than the fear of a mortal man, whom they may deceive. 19 But let them say what they will, and cloak their licentiousness with never so holy pretences, all that have any judgement to discern colours, which the blind Romanists cannot do, or any wisdom to try the spirits and doctrines whether they be of God or no; know, that Romish shrift is nothing but a shift to dive into men's purses, and a trick of policy to search into their purposes, that by that means they may enrich their own coffers, and uphold their Antichristian Hierarchy: for by this device they understand the secrets of state, and ciscover men's affections in Religion, and so cunningly insinuate themselves into the managing of all affairs, both for prevention of prejudice to themselves, and undermining their opposites: this is the policy of Romish shrift; and were this all, it were to be borne withal, if withal it did not open a wide door of liberty to others, as I have in part showed; and were not a bawd of uncleanness to the shrivers themselves. Hear what one of their own writers revealeth concerning this last point. It is an ordinary practice (saith he) Aluar. pelag. & Planet. eccls lia. art. 27. for Priests to commit execrable villainy with women at shrift, ravishing wives, and deflowering maids in the Church, and committing Sodomy with young men, etc. Cornelius Agrippa, another of their own, hath left in writing for all posterity to remember, that Auricular confession is genus quoddam lenocinij, and he De vanit. c. 64. referreth us for proof thereof unto the Tripartite History: Nec desunt mihi (saith he) si refer velim cognita recentia exempla. I need not to seek for far examples: for I could relate many fresh and well known, if I would. And then he concludes, that Priests and Friars, and Monks, having, under pretence of Religion, free access unto any woman many times, whose souls they should gain to God, their bodies they sacrifice to the devil. Thus is their own filth cast in their faces by their own favourites, who by all likelihood would speak the best of their mother, and in no respect durst slander her, for fear of shame and punishment. We find in the Tripartite History (to the which it may be Agrippa had relation) of the rape of a noble woman by a Deacon in the time of shrift; for the which cause Nectarius the Bishop of Constantinople, banished this secret confession out of his Church; as also, all the Bishops of the East did the like in theirs. This story is recorded by Socrates, Socrat. li. 5. ca 9 Sozom. li. 7. c. 16. Tripart. l. 9 c. 35 Niceph. l. 12. c. 28 Andr. ortho. exp. Baro. tom. 1. art. 56. ●u. 28. Cost. ench. p. 387. Sozomene, and Nicephorus; neither is it denied by the Romanists themselves, though some of them condemn Nectarius for doing so: As Andradius and Baronius, the one calling it a most impudent fact: the other saying, that not a good spirit; but an evil spirit persuaded him there unto. And others seek to elude ti, by saying the story is mistaken, and that Nectarius banished not confession itself, but the necessity of confessing to one certain Priest, which though it be a vain gloss which corrupts the text, as Chemnitius fully proveth: yet, not Chem. exam. Tri. de confess. to stand upon it, this is evident, that such a foul fact was committed in the time of shrift, and that thereupon this secret confession was either utterly abrogated, or at least so restrained, that it was no more secret, for fear of such like enormities: and indeed grant that Nectarius did evil in abolishing all kind of confession, as Socrates, and Sozomene charge him: and as we also will not excuse him, for we hold that there may be an holy & profitable use of confession in the Church, for the searching of the wounds of sinful souls, and applying of fit counsel & comfort to distressed consciences; yet from thence we may derive these three conclusions, first, that secret shrift was then thought not to be ex iure divino, but only a tradition of the Church, for else it could not have been abolished; secondly, that it was not thought necessary for the remission of sins, as the Romanists teach; and thirdly, that it is a most dangerous occasion to uncleanness, which is the matter we have in hand to prove. 20. If any here except, that these enormities proceed from the abuse, and not from the use of shrift, and that they be personal frailties, and not corruptions of doctrine. I answer; first, that the very use thereof is so dangerous, especially to these rank Votaries, that it is ten to one but it ever degenerates into the abuse: for, wanting the lawful remedy ordained by God, no marvel if their lusts break forth into lawless actions. Again, what warrant can there be of God's Panormitan. Peresi. Petrus Oxoni●n. blessing to sanctify the use of that, which is not an ordinance of God, but a mere human invention, as divers of their own Doctors have confessed, and is most easy to be proved? And lastly, though there may be a profitable use of confession, as I have said; yet this Auricular enumeration and Romish shrift cannot be lawfully used, because they make the very act thereof meritorious to salvation, and the absolution of the Priest an actual and real remitting of sin; which opinion cannot but animate men to the committal of sin, seeing they have their remedy so ready at hand, to wit, after the uttering a few words, the mouth of the Priest to absolve them. 21. As for Contrition, which by their doctrine must go before Confession, that makes the matter never a whit the Roffens. ep. art. 5. Maldon. in Sum. q. 16. art. 1. Suarez. tom. 4. desp. 4. Sect. 4. Tollet. lib. 3. de instruct. sacr. c. 5 more difficult, neither doth it any whit the more bridle from sin: for, if the grief be but small, yet is the penitent absolved (saith our Fisher:) and a jesuit, a slender grief is sufficient: and another jesuit, The least degree of grief is able to wipe away the highest degree of sin. Surely this kind of contrition is so far from bridling our corrupt nature from sin, that it more incites and pricks it forward; for who would fear to sin, if this be true, that the least grief conceived in heart, together with the discovering of it to the Priest, and the Priests formal absolution, is sufficient for the full pardon and remission thereof? 22. But peradventure the last part of this Sacrament binds up the two former in greater severity: let us consider a little therefore of their penance and satisfaction. They condemn us loudly, and rail with open throat against us, calling us Libertines, and Epicures, for rejecting their penance and satisfactory pains after sins committed. But, who are the Libertines, they or us? let any indifferent reader (all prejudice set apart) judge. Are we Libertines for renouncing their popish penance? why, there is no doctrine that more notoriously tends to liberty then this: For first, what are those satisfactory works which they enjoin poor penitents? Coster Cost. enchir. de p●nit. a jesuit reduceth them to three heads, Prayer, Alms, and Fasting: to one of which three, all particulars in that kind may be referred; as to Prayer, they refer Masses, Dirges, and Trentals, visiting of holy places, pilgrimage, and such like: to Alms, building of Abbeys, and religious houses, giving to Covents of Friars and Nuns: as for relieving of the poor, that is the least point of their alms: to Fasting, sackcloth, ashes, watching, whipping, sleeping on the pavement, going barefoot, handy labour, and such like: If the first sort be imposed, for the most part it is nothing but the shuffling over of their Beads so many times a day, with so many Creeds, and so many Aves, though they understand never a word they speak, or the saying of so many Masses, or going to visit the shrine of Saint Thomas of Canterbury, or of some other Saint: all which is so far from pinching the soul, or taming the body for sin, that as by Chaucer's Canterbury tales may appear, it deserveth rather to be called a pastime than a penance. If Alms be enjoined by the Confessor to the poor penitent, then must an Abbey be built, or some religious house to nourish a company of idle drones, good for nothing but fruges consumere; or suppose an highway be repaired, or a Church re-edified, or an Hospital erected, what terror can this be from sin, when the penalty may thus be discharged by the purse? As for their Fasting, watching, whipping, going barefoot, though it carry a show of zeal in respect of not sparing the body, yet it is a plain imitation of Baal's Priests; and little profitable (as Saint Paul saith) to godliness, but rather Col. 2. 23. 1. Tim. 4. 8. an incitation to looseness. For when a man is persuaded and taught, that all his foul sins (committed the whole year before) are utterly blotted out, and done away, by fasting one meal every Wednesday and Friday, and eating nothing but Fish during the holy time of Lent (except junkets, and sweet meats, and wine and Sugar, which they gorge themselves withal, and yet fast too) and bearing ashes on Ash-wednesday, going woolward on Good-friday, or giving himself half a dozen lashes on the back, or creeping to a cross, and such like trumpery: I say, when a man is persuaded that this short pain is a sufficient satisfaction for the punishment of all his former sin, (for so they teach) who would not return C●ster. ench. de sacram. p●nit. pag. 400. again to his vomit of wickedness, seeing the pleasures (which he hopes to enjoy by his sins) are far longer and greater than the punishment wherewith he maketh satisfaction? 22. Secondly, to show that all this great noise of satisfactions is nothing but a mere May-game, and mockery; observe Suar. tom. 4. disp. 50. Sect 5. Cost. d● Ind. etc. Aquin. S●plan 3. par. q. 25. art 1. Tol t. li. 6. de instruct sac. ca 22. & 23. diligently their own doctrine: Thus they teach, that all satisfactory punishments may be released by a pardon. Aquinas, their illumined Doctor, giveth this reason thereof, Christ might release the fault without any satisfaction, and so might Paul, ergo, so may the Pope: and this is one of their late definitions of a pardon. Indulgentia est remissio harum actionum quae sunt a Confessario iniunctae peccatori. It is the remitting of that penance which is enjoined a sinner by his Confessor. And therefore another jesuit truly confesseth, that the Indulgences Val. li. de Indul. cap. 2. have taken away all use of severe discipline out of the Church: have they so, good jesuit? Then thus it followeth; you let out satisfactions (which you so much extol) and withal let in great liberty into the Church, not only by opening the door to pardons, but bewray your own absurdities. For what a ridiculous jest is this? he that hath offended, must do penance after his confession, or else he cannot be saved, and after his penance is assigned, get but a pardon, and then there needs no further satisfaction. And how is a pardon procured? why, for a little piece of money, omnia venalia Romae. The Pope hath his pardon. peddlers in all Countries, thou needest not go far for it, they will bring it home to thy doors, at least, if thou be'st sat, and able to grease them well. Pope Boniface the ninth sent out his Bulls into divers Countries, releasing 〈◊〉 〈◊〉. de 〈◊〉. li. 1. ●a. 68 for a certain sum of money all offences whatsoever, without any penance. And Leo the tenth offered to free for ten shillings Bal. in vita Le●nis 10. any soul you would name, out of Purgatory; much more a man's own soul, that it should never come thither: here is a doctrine indeed of severity, if any was among the Epicures: who will not say but this is a Censorious and strict Religion? 23. ay, but some will say peradventure, oh, it is an hard matter to pay ten shillings for a pardon, this is the penance of the purse, which to a covetous rich man, or to a miserable poor man, is worse than the penance of the carkeiss. Why, but thou mayst have it cheaper if thou wilt, and therefore indeed he is a fool which will part with a penny for the purchase of Nich. Sali. Antidote. animae. a pardon: say but devoutly a little short prayer in the Primer, & thou shalt have three thousand days pardon of mortal sins, and twenty thousand days of venial, given by Vide White pag. 255. Pope ●ohn the twenty two. And if that Prayer be too long, say five paternosters before the Vernacle, and thou shalt have ten thousand days pardon granted by the same Pope; and if so many paternosters be too tedious, say but an ave at the Elevation, & thou shalt obtain pardon for 20000. days: or if thou dwellest near Rome, do but visit the Church of Saint Paul without the walls, & have eight & forty thousand years of pardon. Who would stand upon days, when he may have thus many thousand years? If thou be'st weak or sick, and not able to visit a Church; then do but devoutly worship the Cross, or the nails, whip, lance, heart or hands of Christ painted in thy chamber, and that shall be a sufficient Dor●nam: of Antichrist. D. White: the Way of the true Church. pag. 255. satisfaction for all thy sins. Here is stuff with a witness! for can a man forbear laughter to hear these May-games? and yet this is not the tenth part of these incredible absurdities. But I pass them over, being sufficiently discovered by others, to the shame of the Romish Religion. It sufficeth, that by this little it is evident, that satisfactions are so far from restraining, that they rather remit the reins to all liberty and licentiousness. 24. Lastly, to conclude, if so be their imposed penance be at any time strict & severe, it is when the Pope i● offended, not when God. Men may frankly sin against God, & no man will say unto him, black is thine eye: or if upon his shriving they enjoin him penance, either it shall be so easy that it will not much trouble him to endure it, or if it be too hard, he may either redeem it with his purse, or at least commute it into another kind. But if their Lord god the Pope be offended, (so the Canonists style him) than not only severity, but cruelty must be exercised, than the whip and the scourge, than the fire and the faggot: Et scutica dignum horribili sectere flagello: That Horace. which deserved but a flap with a ferula, must be chastised with a scourge. As on the contrary, if the offence was only against God, and not the Pope, then that which deserved to be severely corrected, must have nothing but three flaps with a Fox-tayle; which is credibly reported by some Writers, to have been the penance of a Nun, which was gotten with Ethelr. Abbas de quod. mira. child in her Cloister. Albeit another Nun at Watton in Yorkshire, fared far worse for her wantonness with a young Monk of the same house: for being gotten with child by him, she was first imprisoned, (saith the Story) and then beaten unreasonably, and unseasonably too, being great with child: then the Monk that committed this trespass being taken and stripped, and bound fast to a stool, a sharp knife was put into the nuns hand, and she was compelled by most cruel enforcement to take vengeance on those parts which had done her the mischief, and to eat them also, with many other filthy circumstances, which I shame to speak of; but in conclusion, to make up the matter with a miracle, two midwives were brought from heaven to Mistress Nun, by the ghost of Henry Murdach the Archbishop of York, which discharged her of her child without pain, and carried it forth with them to heaven (with lie and all) so that it was never after seen. Is not this penance (think you) able to terrify any one from committing the like sin? or rather, might not this Nun say as another of her sex and profession said, Lombard. Gratian. Comestor. after she had had three Bastards, which proved great Clerks and learned men in the Church, that it was a happy escape which brought forth three such worthy bastards? so this might call her Son an happy Son, which was honoured with so great a miracle. But let the Pope's laws be broken, or his triple Crown touched, and he shall smoke for it that dares do this. 25. Their fourth doctrine tending (apparently, and by necessary consequence) to looseness, is their doctrine of vowed chastity, whereby they enjoin single life, and prohibit matrimony to certain kinds of men and women; to wit, such as enter into holy orders, teaching and maintaining, that for Pighius cont. 15. de caelibatu. Cost. enchir. cap. de caelib. prop. 9 Bell. li. 2. daemon. cap. 30. such it is better to go to harlots then to marry: and that to go to a harlot now and then, is but a sin of infirmity (as Pighius calleth it) but to marry, is no better than a resolved, deliberate, or continual incest, utterly without all shame. What an occasion, or rather a cause, this point of Romish doctrine hath been of horrible filthiness and wickedness of life, woeful experience, in all places where the Romish Religion beareth sway, manifestly declareth. For to omit that this doctrine is but an upstart doctrine, in respect of true antiquity, brought in first by Pope Seritius three hundred and eighty years after Christ, who was the first that made any restraint of Priests marriages, as it is confessed by Polidore Virgil, the Polid. de Invent. lib. 5. ca 4. D. 82. plur. Clicto. de contin. Sacr. cap. 4. decree on the Canon law, and Clictoveus; and yet took not effect until the time of Gregory the seventh called Hidlebrand, in the year one thousand seventy and four: as also, to omit that this doctrine is both contrary to the precepts of holy Scripture, and practice of holy men, both under the law, and under the Gospel: for under the law both Priests and Euseb. li. 4. c. 23. Athanas. epist. ad Dracon. Prophets were married; and under the Gospel, both Apostles and Disciples had their wives, and after them Bishops and Prestbyters: and the doctrine of the Scripture is, Marriage Heb. 13. 4. 1. Cor. 7. 9 1. Tim. 3. 2. Tit. 1. 6. is honourable among all men: and again, If they cannot abstain, let them marry, for it is better to marry then to burn: Yea, and Saint Paul giveth order concerning the wives and children of Bishops, which had been needless, if they might have none. And lastly, to omit that this prohibiting of marriage is called by Saint Paul one of the doctrines of devils, every 1. Tim. 4. 13. one of which might be a sufficient argument, not only to evince the unsoundness of this doctrine, but also to demonstrate how likely itmust needs be to occasionate sin, coming not from God, and therefore not likely to have his blessing to follow it; but from the devil, and therefore most likely to serve for the advancement of his kingdom. Notwithstanding, to omit all these, and to refer them to a fitter place, let us weigh this matter in the balance of reason, and we shall easily find that a great breach is hereby made for men's unruly and untoward affections, to burst forth into horrible and damnable sins. 26. For first, the gift of Continency is no common, but a rare and singular gift, which God bestoweth not upon all, but upon some few: this proposition is proved by that aphorism of our Saviour; All men cannot receive this thing, save Math. 19 11. 12 they to whom it is given: and in the next verse, He that is able to receive it, let him receive it: Whereby he insinuateth, that who so ever taketh upon him the vow of chastity, not being able to perform the same, sinneth in so doing. It is proved also by Saint Paul in this conclusion, Every man hath 1. Cor. ●. 7. his proper gift of God, one this way, another that way: for speaking of the gift of continency, he wisheth that all men were as he himself: but seeing they are not so, therefore he leaveth it free to marry for such as have not that gift. But the Romish Clergy, together with the infinite orders of religious Votaries, are not few but many, and those chosen promiscuously without any respect had, whether they be endowed with that gift or no: therefore, being unable to contain, and forbidden to use the lawful remedy ordained by God, they must of necessity fall into lawless and unordinate lusts: besides, seeing that every man that will, be he never so defamed for incontinency, and so by experience known to be void of that same excellent gift, may become a Votary, and on the contrary (our Saviour saith) every man cannot receive this, what hope can there be of chastity among these men? Is the gift of chastity indeed so common, that every man may have it that will? Is it so ordinary, that it is communicated to thousands of Priests, Monks, Friars, and Nuns? yea, to innumerable of that order in all places? why then, what meant Cassander, a learned divine of their Cassand. Art. cap. 1. own, to say, that the world was come to that pass, that a man could scarce find one of an hundred, that kept himself free from Eras. annot. ● 1. Tim. 3. incontinency? And Erasmus, that the number of Monks, and Priests, that lived in whoredom and incest, was innumerable: weigh the reason now in his just terms, they that cannot contain, must needs burst forth, either into secret or open uncleanness. But of infinite Romish votaries, few or none have that gift to contain, therefore the rest must necessarily fall into either secret or open uncleanness, let any man judge now, whether this doctrine doth not directly tend unto looseness. 27. If any allege that this gift of continency may be obtained by fasting and prayer: I answer, two things. First, If it may be thus obtained, it is a sign that they use but little the same holy exercises, seeing few among them do attain unto it. Secondly, I answer, that continency is in the number of those gifts, which may be denied to a man salva salute, without danger of his salvation, because it is not necessary to salvation, nor common to all God's children, but peculiar to some. Now the promise of our Saviour, ask, and ye shall have, is meant of things necessary to salvation, and not of particular and special gifts. Thus Paul prayed thrice, that the prick in the flesh, the messenger of Satan might be removed 2. Cor. 12. from him: (and some say this was concupiscence) yet he was not heard in that which he prayed for, because he might be saved without it, as it appeared in the answer given unto him: my grace is sufficient for thee. And besides, what is it but a tempting of God, to refuse the ordinary remedy which God hath ordained, which is marriage, and to fly to extraordinary means? as if a man should refuse all bodily sustenance on earth, in hope that God will feed him extraordinarily from Psalm. 34. heaven at his devout request, because he hath promised that those which fear him, shall want nothing, and whatsoever we ask in the name of Christ, shall be granted. Let Saint Augustine determine this doubt, whose resolution is this concerning all things which men pray for, which are not necessary to salvation. Aliquando Deus iratus, dat quod petis, & Deus Aug. Ser. 53. de verb. Dom. etc. propitius negat quod petis. Sometimes God granteth in anger, and sometimes denieth in mercy, that which thou desirest. And let origen's practice put it out of all doubt, who to avoid incontinency, and to quench the fiery lusts of the flesh, offered violence to his own flesh, by cutting off those parts wherein concupiscence reigneth. If he had been persuaded, that by fasting and prayer he could have obtained that gift from heaven, surely he would have macerated his body with the one, and brawned his knees with the other, rather than to have fallen to that desperate and unnatural remedy. 28. But to leave this their vain objection, and to come a little nearer to the point, how can that doctrine choose but lead to looseness, which crosseth not only the ordinance of God, who was the first ordainer of Marriage, but also the instinct Genes. 3. of nature; for this was naturally instilled into all living Creatures, especially Man, at the first creation, that he should increase and multiply: by virtue of which institution of nature, Genes. 1. a desire is engrafted in all the posterity of Adam, of the propagation of their kind, that they may (as it were) live in their succession. And whereas Bellarmine objecteth, that these Bell. de Cler. lib. 1. cap. 21. words (Increase and multiply) contain not a precept, but an institution of nature, and a promise of fecundity, because the same words are uttered to other Creatures, which are not capable of precepts, and also because if it were a precept, it should bind all to increase and multiply, and so imurie should be offered to Christ, to Marie, and other holy virgins. I answer, that a●beit one member of his reason is unsound, to wit, that beasts are uncapable of precepts; for God spoke to the Fish, and it cast up jonah on the dry land; which showeth, that beasts in their jonas 2. 10. kind understand God's precepts, and obey; yet we do not say that this is an absolute precept, binding all without exception to marriage, but only a liberty granted to all that will, to marry, that thereby mankind may be still propagated: and therefore they which take away this liberty from all ecclesiastical persons, and monastical Votaries, offer injury to nature, and tyrannize over the bodies and souls of men. For, whence ariseth this necessary conclusion, that the vow of single life is repugnant to nature, and therefore none may take it upon them, but those either in whom nature is defective, which our Saviour saith were borne chaste from their mother's Mat. 19 12. Basil de vera virginitate. belly, or that are endowed with a supernatural gift, as our blessed Saviour, the blessed Virgin his mother, and other holy men and women: and so by consequent it followeth, because this gift is rare and extraordinary, that most of them (which by a rash vow bind themselves from marriage) should fall into fornication and promiscuous lust. The course of nature in mankind is like the source of a running stream, which by no dams, nor artificial bars can be stopped, but it will run either the natural course in the channel, or some other by-passage, and that the more it is stopped, the more violently it rageth, except the fountain and spring be dried up. So, except the fountain of concupiscence in incontinent persons be dried up by a supernatural and extraordinary work, the more it is interrupted, the more outrageously it foameth. Therefore if the ordinary channel of marriage be dammed up, it must needs burst over the banks of lawfulness, and spread itself over the pastures and meadows of adjoining neighbours. This is the very case of our Romish shavelings, being barred from marriage: they burst forth like wild Bulls into other men's grounds, and defile their beds by adultery, and fill their houses with bastardy. 29. If they challenge to themselves the supernatural gift of continency, experience showeth, that their challenge is vain, for not one of an hundred of them liveth chastened: and besides, as God hath given that gift often to the heathen and reprobate, as Histories report, so very often, yea, most ordinarily doth he deny it to his own children: for ordinary grace doth not abolish, but sanctify nature; so that this i● no gift of ordinary saving grace, but a superordinary work above grace, and that also many times without grace. If then it be not in the power of any to quench the instincts of nature, if ●t be not a work of ordinary grace to abolish nature, but it requireth extraordinary grace for the effecting thereof; if the course of nature be stopped one way, it will burst forth another: then we may by sound reason conclude, that the vow of chastity and single life, and the prohibition of marriage in the Church of Rome doth open a wide gap to all loose and licentious living. 30. Lastly, that all this is true, let the lamentable effects and fruits of this their doctrine stand up for witness and vmp●ers in this matter; for, how shall a man better judge of the goodness of the cause, then by the effects? a good ●ree cannot Matth. 7. bring forth evil fruit, nor an evil tree good fruit; every tree is known by his fruit: and albeit often that which is not the cause, is put for the cause, and by the accidental failing of the medium, or instrument, the cause may miss of his proper effect: Yet, when the effects are not rare, but frequent, yea, infinite; and such as are so like, that they seem (as it were) of one stamp, and (as it were) all eggs of one bird: than it must needs follow, that parentem sequitur sua proles, like child, like parent, such as the effect, such must the cause needs be. To begin with Nicholas, one of the seven Deacons, the prime Author of the sect of the Nicholaitans condemned by Saint john, Apoc. 2. Let Epiphanius tell us what Epiph. tom. 2. lib. 1. haeres. 2●. his opinion was, and what fruits issued therefrom. This Nicholas having a beautiful wife, when he saw others in admiration for their single life, that he might not seem inferior to them, utterly renounced the company of his wife, and determined never to have fellowship with her again. But when he was not able to repress any longer the flame of concupiscence, and being ashamed to return to his wife, lest he should be condemned of inconstancy, he chose rather to give over himself to all manner of unlawful lust, yea, to that which is against nature. And from hence sprang the sect of the Nicholaitans, whose chief opinion was this, that if so be they could abstain from lawful marriage, it was no sin to defile themselves with any other filthy or unlawful copulation. Here we may behold a perfect map of the Romish single life, with the fruits thereof. This happened in the first period of the primitive Church. 31. Afterward in the Nicene Synod, when some went about Socr. li. 1. ca 11▪ Soz. li. 1. ca 23. to prohibit marriage to the Clergy: Paphnutius a great learned Father of that assembly, gainsaid with great vehemency the proceeding of that decree; giving this for one principal reason, that it would be the cause of horrible impurity and obscaenity in the Ecclesiastical order; which, to be a true prophecy, the event afterward hath manifestly declared. After this, about the six hundredth year of our Huldericus Au▪ epistol. Lord, it is reported of Gregory the great, that when he saw the heads of more than six thousand infants taken out of a Fishpond, he sighed, and confessed that the decree of single life in the Clergy, was the cause thereof; and therefore condemning that decree, he commended the Apostles counsel, that it was better to marry, then to burn, and added this moreover, that it was better to marry, then to give occasion to murder. 32. After this, in the year eight hundred and sixty, Huldericus Hulder. August. epist. ad Nich. 1. Bishop of Augusta in Germany, in his Epistle to Pope Nicholas the first, most lively describeth the filthy fruits of Popish single life, his words be these, Nullum tam grave facinus, etc. There is no so great offence, which is not to be admitted, to the end that a greater than that may be avoided. Notwithstanding, many flatterers desirous to please men, not God, under a false show of continency commit greater sins, to wit, they defile their Father's wives, they abhor not the embracings of men and bruit beasts, though they be of the most holy order, they make no scruple to abuse other men's wives: And when as certain Bishops, and Archdeacon's, are so given over to lust, that they cannot abstain, neither from adulteries, nor incests, nor other filthy and unnameable sins; yet they affirm, that the chaste marriages of Priests do stink in their nostrils, and forbid, yea, constrain Clergy men to abstain from them: saying, that it is more honest to be entangled with many whores in secret, then to be tied to one wife in public. But, woe be to you Pharisecs, which do all to be seen of men. These be the express words of that reverend Bishop: after he thus concludeth, Whilst the Clergy are constrained by pharisaical fury to give over the lawful fellowship of one wife, they are made fornicators, adulterers, and workers of other most filthy abominations, and that which with tears we behold, all of them rage in such wickedness. Hence it is that the Church of God is so scandalised, and the Clergy so despised. Who seeth not by this testimony of this great learned man in the very heat and midst of Popery, what fruits this doctrine than brought forth? 33. After, in the year one thousand and eighty, when that brand of hell Hidlebrand, otherwise called Gregory the seventh, sat in the Roman seat, who laboured earnestly to bring in that tyrannical decree upon the Clergy in Germany: Aventinus thus writeth, Gratum hoc fuit scortatoribus, Aventinus. quibus, etc. This was acceptable to whoremongers, to whom now it was lawful, in stead of one wife, to have the fellowship of six hundred harlots. Hence many false Prophets took occasion by fables and miracles to cast mists over the truth, and by drawing places of Scripture to their purpose, to deceive the people. In a word, when as very few did truly make war with lust, and some did fain continency for gain sake, the greatest part, under the honest name of chastity, did commit whoredoms, incests, adulteries every where without punishment: thus writeth Aventine touching those times. 34. After this, in the year 1102. in a Synod at London, where Anselm the Archbishop of Canterbury laboured with tooth and nail to interdict Priests of the use of lawful marriage, allowed before unto them by King William; many opposed themselves against him, saying, it would be very dangerous, Ne dum mundicias viribus maiores appeterent, etc. L●st, while they desired greater purity than their strength was able to bear, they should fall into horrible uncleanness, to the great ignominy of Christian Religion. And when as notwithstanding Anselm had effected this prohibition, the next year after complaint was made unto him, that in stead of marriage forbidden, the horrible sin of Sodomy reigned over all England, and from the Clergy crept also into the Laity; which he endeavoured to restrain also, but all in vain: for the ordinance of God being neglected, what can the wisdom and laws of man do good? 35. But were the latter ages any whit better reform? Bernard. De conuers. ad Clericos cap. 29. peradventure, in these six hundred years last passed, the Popish Clergy, were more holy and less licentious. Let Saint Bernard be judge of his times; If (saith he) according to the Prophecy of Ezekiel, we should dig through the wall, that we might look into God's house, there will peradventure appear within the wall a filthy abomination; for after fornications succeed adulteries, after incests, the passions of ignominy and works of filthiness are not wanting. I would to God that it neither behoved the Apostle to write these things, nor us to relate them, that it might not be believed, that such abominable lust possessed the mind of man. Alas, the enemy of mankind hath besprinkled the body of the Church with the execrable ashes of Sodom, & that many of the very ministers thereof: And in the end he thus concludes; Many (I say, not all) yet many (they can neither be hidden for multitude, neither do they seek to be hidden for impudence) I say, many seem to have given liberty to the occasion of the flesh, ambstaining from the remedy of marriage, and bursting forth into all manner of wickedness. Again, the same Bernard in another place thus complaineth, Tolle de Ecclesia, etc. Take Ber. sup. cant. ser. 66. from the Church honourable marriage, and the bed undefiled, and thou shalt fill it full of whoremongers, incestuous persons, buggers, and all kind of unclean ones. And a little before in the same Sermon he giveth the reason hereof, Omni immunditiae laxat habenas qui nuptias damnat: He that condemns marriage, le's lose the reins to all uncleanness. 36. Robert Holket an English man, and a Dominican friar, Holket sup. sap. lect. 173. that lived in the year of our Lord one thousand three hundred and forty, thus complaineth of the corruption in the Clergy of his time, Sed proh dolour, etc. But alas, in these days the saying of job is verified, Behold, they that serve the Lord, are not stable and constant, etc. For of the Priests some be Angels of Satan by discord and contention, some Apostatious by pride, some be filthy spirits by rioutousnesse and uncleanness, and some Angels of the bottomless pit, by covetousness; and a little after, Not a few of our modern Priests do serve the most vild and filthy God Priapus. Panormitane, a man of great fame in the Council of Basill, after he had shown the vow of continency not to be Panor. par. 3. de Cler. coniug. cap. cum olim. of the essence of Priesthood, nor by the law of God, but a constitution of the Church, addeth these words: I believe that it were a wholesome ordinance for the good & salvation of souls, to leave it to m●ns own wills to marry, or not, because experience doth show, that now a days they do not live spiritually and undefiledly, but that they are defiled by unlawful copulation, whereas they might live chastened with their own wives. 37. I could add unto these testimonies the report of john Gerson, touching his time: who complained that some Cloisters Gers. tom. 1. decls. defect. vir. Eccl. Lib. 1. faster. of Nuns were become Stews of strumpets and whores. And of Mantuan a Carmelite Italian Friar, whose verses touching this point are sufficiently known. Patrum vita fuit melior cum coniuge, quam nunc Nostra sit, exclusis thalamis & coniugis usu. The life of the Fathers was better being married, then ours to whom marriage is forbidden: and of Polidor Virgil, who Polydor. Virg. de Invent. li. 5. ca 4. lived in King Henry the Eights days; whose censure is this, that this enforced chastity is so far from excelling that marriage-chastity, that no crime hath brought more shame to the order of Priesthood, more evil to Religion, nor more grief to all good men, than that blot of the filthiness of Priests. But that I fear I have too much offended chaste ears already, with raking into this dunghill, I conclude with the report of Martin Luther, he saith, that he saw Cardinals at Rome, which were accounted holy for no other cause, but that they were content only to commit fornication and adultery with women, and did not give themselves to other unnatural lusts. Thus, as it were in a map, I have described the filthy and abominable fruits that proceed from that Romish doctrine of vowed chastity. Is it possible that the spring should be good, when the streams are thus corrupt? 38. The fifth doctrine of Popery (giving manifest occasion 5. of liberty to the professors thereof) is their doctrine of venial sins. By which they teach, that many acts which are transgressions of the laws of God & men, yet are not properly sins, nor deserve the wrath of God, but of their nature are pardonable; and therefore he which committeth any such, Henr. Sum. mor. cap. 20. lib. 4. Tho. par. 3. q. 83. & 81. art. 3. Ouand. 4. d. 16. Pinwood. li. 3. de celeb. miss. Gregor. de Val. tom. 3. p. 1090. doth neither offer injury to God, nor break charity in respect of his neighbour, and so deserves not hell, nor is bound to be sorry for them, but that the knocking of the breast, going to Church, being sprinkled with holy water, or the Bishop's blessing, or crossing one's self, or doing any work of charity, though we never think actually of them, is a sufficient satisfaction for them. This is the doctrine not only of the Schoolmen, but also of the finest, and refining jesuits, even of Bellarmine himself, who thus distinguisheth venial Bellar. de omiss. great. & stat. peccati lib. 1. ca 3. sins, that some are venial of their own nature and kind, to wit, such as have for their object an evil and inordinate matter, but which is not repugnant to the law of God, and of our neighbour: others are venial by the imperfection of the work, which imperfection ariseth partly, ex surreptione, that is, by unadvised falling into them, without full consent of will; and partly, ex paruitate materiae, by the smallness of the matter which is committed, as if a man should steal a halfpenny, or some such trifle. This is the Cardinal's doctrine, which (as near as I could) I hau● word for word set down. And that we may more fully understand their meaning, they affirm in very deed that they are no sins, but aequivoce, that is so called, but not ●o in truth; for the word peccatum, sin, doth not univoce, a●●ee 〈…〉 eniall Bellar. de amiss. great. & stat. peccat. lib. 1. cap. 12. 1. joh. 3. sins, as it doth to mortal; and therefore it is their general opinion, that they are not against, but beside the law, that is in plain words, not sin: for every sin is a transgression of the law. Now, let the Readeriudge whether our doctrine, that all sins of their own nature are mortal, and deserve condemnation, except they be repent of, or heirs, that some are venial, and bind not the offender to condemnation, do more tend to liberty: whether we restrain more the people from sinning, that thus say unto them, All your sins (though never so small) are of their own nature damnable, except by faith in the blood of Christ they be purged away, and by repentance, which is a fruit of faith sorrowed for, and laboured against: or they that say thus to them, A number of your ordinary sins, are not damnable, you need not faith in Christ's blood to purge them; nor repentance to bewail them; nor care and endeavour to prevent them: who seeth not that our doctrine pulleth in, and theirs letteth out the reins of liberty to our corrupt nature? for when a man believeth that he may do many things, which are in deed transgressions of God's law, without offence to God, or hurt to his neighbour, or wounding of his own conscience; and, that after he hath committed them, he needeth not greatly to repent of them, or to be sorry for them; but that they are done away by saying a Lords prayer, or hearing a Mass, or creeping to a Cross, or receiving a little Holy water; what need he make any conscience of these so slight trifles; nay, how can he choose but neglect and make light account of them? This is one of the devils subtle devices or juggling tricks which Saint Paul speaketh of, where with he laboureth 2. Cor. 2.11. to seduce simple souls, for either he will aggravate our sins to drive us to desperation, or extenuate and excuse them to draw to presumption: the rock and gulf whereat many thousand souls suffer shipwreck. And this last the most dangerous, wherein the Papists show themselves the devils agents and factors, by this their doctrine of venial sins: for what is this but to excuse sin, and to extenuate it, and so to make men presume to commit those things which they esteem of no greater moment? 39 The truth of this will more clearly appear, if we take a survey a little of those particular sins, which they account as venial. To swear by the blood of God, or wounds, or body of Christ, is no blasphemy (saith Cardinal Cajetan) if it Caietan. in sum. pag. 49. be spoken in a brawl, or in some perturbation of mind, neither is it to be counted any more than a venial sin. Again, formal cursing (saith Gregory de Valentia) although in it own kind it Grego. de Val. tom 3. pa. 1090. be a mortal sin; yet it may be only a venial, to wit, in respect either of the smallness of the matter, or the want of deliberation in the speaker: and hereby (saith he) Parents cursing their children with bitter words, and devoting them to the devil, may often M●l. tract. 2. ca 9 con. 1. pro. 5. be excused from mortal sin. An officious lie, and a lie in sport, are but venial sins (saith Molanus:) the same Author affirmeth, that if any man steal some little thing, suppose an half penny, (as Bellarmine giveth instance) whereby no notable Bell de amiss. great. & stat peccat. lib. 1. ca 3. hurt is caused, this is to be esteemed no mortal sin. Again, rash judgement (though consent be added thereto) is regularly but a venial sin: so also is the painting of the face (saith Molanus.) Molan ibidem. Cardinal Cajetan reckoneth up a number such like, as for example. a page 18. Partiality in judgement, and acception of person, if it be not pernicious. b page 22. Flattery, when we praise one for venial evils, and it be without any manifest hurt. c page 25. Ambition, that is an inordinate desire of honour, if it be not for evil deeds, or immoderate. d page 27. Arnogancie, whereby a man attributeth that to himself which is far above him; if it be without prejudice of his neighbour. e page 30. Craft, if it be not joined with damage. f page 30. Covetousness, as it is opposed to liberality, that is, an inordinate desire of money, and greedy keeping of it being gotten, because it is not against, but besides charity. g pa. 99 & 101. Contempt of our neighbour and Superior in small trifles. h page 102. To contend in words against a known truth; if the opposite falsehood be not pernicious. i page 105. To rail upon our neighbour to his face, if it proceed from passion, or be but a light reproach. k page 110. Curiosity, if it be naked, without some other evil joined with it. l page 119. To mock and scorn our neighbour; if in a small matter. m page 131. Drunkenness; if it be not full and complete, to wit, if a man drink till the house seem to go round, and yet is not deprived of reason; yea, if it be of purpose and with full intention. n page 317. For a child not to reverence his Parents; so that it be free from notorious injury and contempt. o page 318. To deceive; if in a small matter. p page 322. Gluttony is then only mortal, when a man makes the delight in eating the last end. q page 340. Hypocrisy, to wit, thus far forth, if a man feign himself to be good in some thing, when he is not, or better than he is. r page 354. Filthy speech is most usual, but venial. s page 369. To disdain a man's neighbour, is commonly but a venial sin. t page 401. To judge rashly of our neighbour, is either venial or mortal, according to the greatness of the thing where of we give judgement. u page 447. Idleness; if it have no other mischief to accompany it. These, and a number such like are reckoned up by that Author; to which I might add many more out of other Romish writers, but these may suffice for our purpose, to demonstrate what liberty this doctrine gives to looseness. For hence men may be bold to swear, to curse, to rail, to backbite, to steal, to be drunk, to be idle, etc. & cloak all under this vail, They are but venial sins. Yea, and because the common people are not able to understand their nice distinctions of, against, and beside charity; surreption, and irruption; great and small damage, etc. therefore often gross and great sins creep in under the name of venials; if this be not a doctrine of liberty, what is? 40. The sixth and last doctrine tending to looseness (the 6. last, I mean, of those which I intent to propound in this Discourse, for there are many more that tend to the same end) is their doctrine of implicit and enfolded faith; where by they teach, that if a man know some necessary points of Religion, as the doctrine of the Godhead of the Trinity, of Christ's incarnation and Passion, etc. it is needless to busy himself about the rest by a particular or distinct knowledge: but it sufficeth to give assent to the Church, and to believe as the Pastors believe. This implicit faith is the mother of ignorance, and this ignorance (say they is) the mother of devotion: but what kind of devotion I pray you? such as the mother is, such is the daughter, a blind mother, and Rom. 10. 2. Acts 3. 17. a blind daughter: such a devotion and zeal which the jews had, when they crucified Christ; or as Saint Paul Acts 22. 3. 4. had, when he persecuted the Church of Christ; or which the Gentiles had, when they thought they did God good service joh. 16. 2. by putting to death the primitive Christians. Like Poliphemus, when his eye was bored out by Ulysses, dashed himself ●ortull. against every rock: so do these blind Romanists, the eye of knowledge being bored out by this pernicious doctrine, dash themselves against the rock of Heresy in matter of faith, and impiety in manners: for all error in doctrine ariseth from ignorance of the Scriptures, You err, not knowing Mat. 22. 19 the Scripture, and the power of God, saith our Saviour: and erring in manners, proceedeth from the same fountain; for if the hiding of God's word in the heart, is a preservative against sin, as the Prophet David avoucheth: then the ignorance Psal. 119. 11. of God's word must needs be the cause of many errors and enormities in life. To this agreeth the opinion of Chrysostome; Scripturarum ignoratio haereses peperit: haec vitam corruptam Chrys. de Laz & Divite, Hom. 3. invexit, haec sursum ac deorsum omniamiscuit. The ignorance of Scripture hath bred heresies, brought in corruption of life, and turned all things upside down. And also of Saint Hierome, Hierom. who saith plainly, Ama scientiam Scripturarum, & carnis vitia non amabis. Love the knowledge of the Scriptures, and thou shalt not love the vices of the flesh. Whereby he giveth us to understand, that where there is no love of knowledge, Ibid hom. 13. in 2. Cor. Greg. Niss. orat. de iis qui adeunt Hierus. there must needs be the love of vice: the reason is manifest, because the Scripture is a most exquisite rule and exact squire to try all our actions by, as Chrysostome calleth it, and a strait and inflexible rule, as Gregory Nissen termeth it. Now, if this rule, squire and balance be hid from us, how can we square our actions aright? how can we give them their just poised and weight? As the Carpenter that hath lost his rule and line, cannot but err grossly in his work: So the Christian that is deprived of this knowledge of God's word, must needs run into infinite foul and gross enormities. 41. From this fountain, conjoined with those which went before, springeth the monstrous corruption of manners in all places, wh●● Popery reigneth: especially in Italy and Rome, under the Pope's nose. They object to us the great and horrible disorder and corruption which is among Protestants; but we on the other side, as we stand not to justify ourselves in this kind, but rather be wail the profaneness of all estates in these days, even under the Gospel; so we dare boldly say, that in the time of Popery heretofore, and in places where it now swayeth, their impiety and profaneness doth as far exceed ours, as a great mountain doth a little molehill. Of all Countries in the world, Italy is the Popes own peculiar: and yet that is the very siacke of the world for sin; witness Aencas Silvius, who lived almost Aencas Sil. Com. in dicto & sacto Alphons. two hundred years since, who saith, that it was the Italian fashion to live by robbery, and to trample under focte all equity and religion. And for the modern times, witness the common proverb. An Englishman Italianate, a devil incarnate. Rome is the Popes own ●eate, for it is the spiritual Babylon, built upon seven hills, and yet that is the sink of Italy, witness their own Mantuan. I pudor in villas, etc. Mant. li. 2. Fast. Vrbs est iam tot a lupanar. Depart honesty into Villages, the City is wholly become a Stews, and Travailors report, it was never so evil as it is at this day; witness their own pasquil. Roma vale, vidi, satis est vidisse, revertar, Cum leno, aut meretrix, scurra, cynaedus ero. Now farewell Rome, I have thee seen; it was enough to see: I will return when as I mean, Bawd, Pander, Knave to be. As if there were none but such at Rome. 42. And this the best of them (against their wills) acknowledge, when they confess Rome to be mystical Babylon: for why is Rome so styled in the Scripture, but because it resembleth the Assyrian Babylon in pride, idolatry, filthiness, and especially in most cruel persecution of the Church of God? and for the same cause it is called spiritual Sodom and Egypt: Sodeme, for pride and filthiness, Egypt, for Idolatry and cruelty. The Pope's court is the Popes own Sanctum Sanctorum, if in reverence to that holy place I may so say, yet that is the sink of the City. Witness Catherina Senensis that holy woman, whom Pope Pius the second canonised for a Saint, who thus complained, that in the Court of Rome, where should be A●●o. ●●●t. 3. ●it. ●3. cap. 14. a delicate Paradise of virtues, she sound a stink of hellish vices. Concerning the whole state of the Roman Church, both Laiety and Clergy, hear what the judgement of Durand Duran. de●oncil. ●●t. ●7. was in his time; Desperata est salus Romanae Ecclesiae, etc. The salvation of the Roman Church is desperate; of which is verified the sayings of the Prophet Esay, (It shall be a bed of Dragons:) Card. All ac. de reform. Eccles. and of Petrus de Alliaco; a Cardinal in his time, Ad eum statum venit, etc. The Roman Church is come to that state, that it is not worthy to be governed but by reprobates. And of Platina himself, the Popes own Secretary, Hac nostra aetate Platina d● vita M●●. (saith he) vitia cò crcuerunt, etc. In this our age vices are so increased, that they seem to have scarce left us any place in God's mercy, etc. After the Council of Trent, which promised a reformation, hear how a Bishop of their own, Espensaeus Epis. Espen. come. in tit. complaineth; All hope (saith he) of reformation is taken away: where under the Sun is there greater licentiousness, clamour, impurity, I will not say madness, and impudence, then in this City? such, and so great, as none can believe, but he which hath seen it; none can deny, but he which hath not seen it. I could heap up many like testimonies for the clearing of this point, but it is needless, seeing that all that have either gotten experimental knowledge by their travails, or speculative by their reading, can & will justify the truth of this position, that in no place of the world, more impiety, atheism, impurity, cruelty, poisoning treachery, & all manner of villainy reigneth, then in Italy the Pope's own dominions, and in Rome under his Holiness nose. So that for shame (but that the whore of Babylon, and her adherents have brazen foreheads) they may cease to lay that imputation of looseness and wickedness of life upon us and our Religion, and assume the aspersion of it unto themselves, being far more guilty, and their religion directly tending thereunto, by these six main grounds which I have in this first motive propounded to the judgement of every indifferent Reader: The Lord of his mercy open our eyes, that we may discern the truth, and our hearts, that we may love it, and embrace it. MOTIVE. II. That religion, which maintains by the grounds thereof things forbidden, by all laws both of God, of Nature, and of Man, cannot be the true religion: but such is the religion of the Roman Church: Ergo. THe first proposition in this reason is unquestionable and MAYOR. without controversy: for the law of God is one part of true religion, as the Gospel is the other: and therefore whatsoever contradicts this law, is opposite unto true religion, and so cannot be true religion itself: for truth is not opposite unto truth, but falsehood: and the law of nature is nothing but the law of God, engraven in the hearts of all men by the instinct of nature, which Tully calleth a law engendered, not Cic. pro Milon. Lex nota non data. imposed, borne with us, not laid upon us. And the positive laws of men, if they be good, are nothing else but extracts out of the law of God, & characters of the law of nature. That religion therefore that crosseth all these laws by allowance of such things, which are by them all condemned, cannot in any wise be the true religion, but must needs stand guilty of falsehood and error. Now, that the Romish religion is such MINOR. (which is the second proposition in the reason) that is my task to prove, and I hope I shall by invincible arguments make good the same. 1. And first, what can be more contrary to the laws of I. God, of Nature, of Man, than treason and rebellion against Princes? for the law of God commandeth civil obedience to the Magistrate, by the first precept of the second Table: and our Saviour in the Gospel biddeth to give to Caesar those Matth. 22. 2●. things that belong unto Caesar: and Saint Paul chargeth every soul to be subject to the higher powers, because all power is of God: Rom. 13. ●. even tyrannical power, as our Saviour confesseth to Pilate: Thou hadst no power over me, except it was given thee from above: joh. 19 11. where he acknowledgeth, that pilate's power (though he was a tyrant) was of God; and therefore submitteth himself unto it. As for the law of nature, it requireth as much of all; for as in the body natural, all the outward members and inward faculties are governed by reason, residing in the head, and in the body oiconomike, all the family is directed by the Father or Master thereof: so in the body politic, all the members of a Commonwealth must by nature's decree be obedient to the King or governor, whom to resist, is to rebel against nature, as it is against nature for the member to mutiny against the head; or for children and servants to be disobedient to their Fathers or Masters: Neither are the laws positive any whit behind: for no offence by law is more severely punished, then crimen laesae Maiestatis, that is, high treason against the King's person or State: and that not only in this our Kingdom, but in all others, as is sufficiently known. 2. Now, that the Romish doctrine and religion is a supporter of treason, and an animater of traitors against their Sovereigns; I call to witness, first, their own principles, and secondly, their practice. Their principles are these: As Toll. Instr. Sacer. lib. 1. cap. 13. long as the Prince continueth excommunicate, the Subject is freed from the oath of subjection: this is the Position of a Cardinal, whose authority was so great in the Church of Rome, that whatsoever he wrote, was allowed as sound and authentical, without examination or supervizing. To him I add a Simanc. Inst. lib. 23. Sect. 11. Bishop, whose writings, after supervision and examination, were approved as Catholic doctrine, and to contain in them nothing contrary to the received faith of the Roman Church: his Position is this, assoon as a Christian King becomes heretical, forthwith people are freed from their subjection. The condition in the first Position is, if the King be excommunicate: in the second, if he be heretical; which though different in terms, yet in substance are all one, for every heretic is excommunicate, quatenus apertè haereticus, in that Val. Ies. tom. ●. in Them. disp. 1. qu. 12. he is an open heretic, if not by name, yet in deed, and by right, and so Subjects may lawfully deny him obedience, saith another jesuit: and what is an heretic in their divinity, Alph. de Cast. l. 1. de just. punit. haer. cap. 10. I pray you? Marry, Whosoever maintaineth any doctrine expressly condemned by the Church of Rome, he is to be accounted (say they) an obstinate heretic. To these add the sentence of another Cardinal, even our own Countryman All- in his Apology for Stanley's treason, who joineth both these two conditions together as two twins. By reason (saith he) Cardinal Allen. of Queen Elizabeth's excommunication and heresy, it was not only lawful for any of her Subjects, but even they were bound in conscience, to deprive her of any strength, which lay in their power to do, and to deliver her Armies, Towns, or fortresses into her enemy's hands, she no more being the right owner of them. But all this while we have not the pillar of Popery, Bellarmine, it may be he is of another mind: hear therefore his resolution. Non licet Christianis tolerare, etc. It is not lawful for Bell. de Rom. pont. lib. 5 cap. 7. Christians to tolerate a King that is an infidel, or an heretic, if he endeavour to draw his Subjects to his heresy or infidelity. This is brave Bellarmine's resolution of this case. Neither doth he barely set it down, but laboureth to prove it by many arguments throughout that whole Chapter: indeed he pinneth it all upon the Pope's sleeve; he must pronounce the King to be an heretic, and they like sheep must avoid him as a wolf; he must forbid them to obey, and they must forthwith fall to rebellion: that whole seventh Chapter is worth the reading, if any desire to know the full and complete doctrine of the Romish Church, concerning the point of rebellion and treason against Princes. And that this was the doctrine not of some few among them, but of all in general: Let a Friar of Sigebert. Chron. Anno 1088. their own testify about three hundred years since; Sigebert mentioning the Pope's proceeding against Henry the Emperor, thus writeth; Be it spoken with the leave of all good men, this novelty, that I say not heresy, had not as yet sprung up in the world, that God's Priests should teach the people that they owe no subjection to evil Princes, and though they have sworn allegiance to them, yet they owe them no fidelity, neither shall he be accounted perjured which thinketh against the King, yea, he that obeyeth him shall be counted for excommunicate, and he that doth against him shall be absolved from the guilt of injustice and perjury. Here we may behold the doctrine of that age, and withal, that by this friars judgement concurring with us, it is not only novelty, but a point of heresy to dissolve the bond of allegiance, which Subjects owe unto their Princes, upon any pretence whatsoever. 3. But all these are but the opinions of private men, and not the decrees of the Church: hear therefore what the Church speaketh, by the pretended head thereof the Pope, who (as they affirm) cannot err whilst he sits in the chair of Peter, to determine matters of faith. Gregory the seventh, Gratian. ●●●. 15. q. 6. alias, Hildobrand, thus determineth, We by Apostolical authority do absolve all from their oaths which they have given to persons excommunicate. And another Pope of later time, in his Bull against Queen Elizabeth, thus; We absolve all Subjects from Bulla Pij Quin. their faith they have plight with Elizabeth their Queen. A third Pope Paulus Tertius did excommunicate Henry the Eight, Pet. Math. Cem. in bul. Pij Quin. King of England, and commanded his nobles to bear arms against him: and to make up the full squadron of Popes, when as the Vniversite of Salamanca determined, that all Catholics which did not forsake the defence of the English, and follow the traitor One all in Ireland, did sin mortally, and could not obtain everlasting life, except they should desist: Pope Xistus giveth this censure of their determination, Lib. de justa abdic. Hen. 3. pa. 370. Those Divines (saith he) have done the parts of good Lawyers, Confessors, and Doctors. Many more testimonies to this effect might be accumulated, but these are sufficient (because we shall have occasion to speak hereof more at large hereafter) to all that are not either bewitched with the enchantments of the whore of Babylon, or blinded with prejudice, to show how both in their principles and their practice, they maintain treason and rebellion against Princes, contrary to the laws of God, of nature, and of man. 4. A doctrine Cousin german unto this, & of the same kind, 2. though not of the same degree, is that their Position touching the dissolving of all bonds of natural and civil society: whereby they resolve, that no communion or fellowship is to be held with heretics, that is, with Protestants, by whatsoever bond of nature or civility they be obliged thereunto: and therefore the Father is bound to disinherit and cast off his Son, the Son to deny and disobey his Father, the wife is forbidden to render due benevolence to her husband, the servant is commanded to disobey his Master, the debtor to deny payment to his Creditor, the Countryman to deny his own Country, the kinsman to disclaim his kindred, if any of these be heretics, that is, be Protestants. What a religion is this, that not only choketh the breath of human society, but even stifleth the life of nature itself? He that desireth to see these things proved, let them read Doctor morton's first Book of Romish positions and practices of rebellion, and also his reply unto the moderate answer, where he shall find them largely and fondly discovered and confirmed. 5. Again, by their doctrine of equivocation, they teach and maintain open and notorious lying and perjury, such as the very heathen of stricter life and simpler judgement abhorred: their doctrine is this; A man (saith Tollet) is not always Toll. li. 4. de Just. Sacerd. ca 21. bound to answer according to the meaning of the asker, but may sometimes use equivocation, and deceive the hearer: this is lawful (saith he) when the judge requireth an oath against justice, or when he is not a competent judge (as another speaketh:) as for example, if the judge demand, Hast thou done this? he may answer, I have not (though he have) with this secret meaning, to tell it thee, or at this time, or some such like things. And if an husband ask his wife whether she be an adulteress, she may answer no (though she be) with this mental reservation [to reveal it to him] and if a man be constrained to swear that he will take a woman to his wife, he may do it safely although he never mean it, with this close clause in his mind (if she shall after please him.) Thus far Tollet. 6. Now of late days, one hath divulged a whole Treatise in defence of this monstrous doctrine; to the which Blackwell the Archpriest hath given this solemn approbation, that it is a very godly, learned & Catholic Tractate, & worthy to be published in print, to the comfort of the afflicted, & instruction of the godly. The author of this Tractate thus concludeth, If a Catholic or any other person shall be demanded upon his oath before a Magistrate, whether a Priest be in such a place, he may (though he know the contrary) securely in conscience answer, No, without perjury, with a secret meaning reserved in his mind, namely, that he is not there, so as a man is bound to reveal him. Again, if one shall ask me whether such a stranger lieth in my house, I may answer, he lieth not in my house (albeit he do) meaning Non mentitur: this last is verbal equivocation, the former is mental reservation, which are the two approved kinds of their equivocating art. 7. If this filthy strumpet be not the mother of two foul daughters, Lying, and Perjury: lying, if by a bare asseveration; perjury, if joined with an oath: let all that have but common sense and reason judge, and let the inquest that shall inquire into this matter be, first, heathen Philosophers; secondly, the Popish writers themselves; thirdly, the Fathers and Doctors of the Church; and four, which is of greater moment than all the rest, the holy Scripture of God divinely inspired, and cannot deceive, nor be deceived. Let us hear the Philosopher's verdict; A Lie, saith Tully, is a false Tully. enunciation of words, with an intent to deceive: and again, he defines dolus malus, that is, deceit to be, when one thing is Cic. de offic. 3. pretended, another acted; this is a false action. So, in like manner a false diction, which is, a lie, must needs be when one thing is spoken by the mouth, another understood in the heart: therefore the ordinary Grammatical notation of this word mentiri, to lie, is quasi contra mentemire, as it were to go against the mind: and Aristotle saith, that speech is ordained Arist. de interpr. for this cause, to signify and express the secret conceptions of the mind: therefore when the mouth and the mind are at variance, than the law of nature is perverted, and in stead of a natural and trueborn child Truth, a bastard, to wit, a lie is produced: But they which equivocate, pretend one thing, and intent another; they speak one thing, & mean another; their heart and their tongue, like vntuned strings, are at jar with themselves, and therefore by no means can they be excused from open and notorious lying. 8. Now, if an oath be mixed, than a fouler monster is Toll. de Sept. peccat. cap. 54. brought forth, even Perjury; for what is perjury, but according to their own divinity, a lie made in an oath? and is not equivocating, when the equivocator is sworn to speak the truth, perjury? Let Tully determine this doubt, if it be a doubt, Not to swear a falsehood, is to be forsworn, but not to Cic. de offic. 3. perform or make good that which thou hast sworn according to thine own meaning, as customably it is conceived by thy words, is perjury: all the world cannot more directly cut the throat of all equivocation than this doth. 9 But I leave the Philosophers, and come to their own Schoolmen. To lie (saith Lombard) is when a man speaketh Lum. l. 3. dist. 38 any thing contrary to that which he thinketh in his mind. It is a lie (saith Aquinas) when a man will signify another thing, then Aqui. 2. 2. q. 111. art. 1. Lum. l. 3. dist. 39 that which he thinketh in his mind. Again, Lombard. Whosocuer useth craft or subtlety in an oath, defileth his conscience with a double guilt, for he both taketh the name of God in vain, and also deceiveth his neighbour. And Aquinas, their great Doctor, condemneth in express words this equivocating trick of theirs: If a judge (saith he) shall require any thing which he Aqui. 2. 2. 4. 69. art. 1. cannot by order of law, the party accused, (what, may he equivocate?) No. he is not bound to answer (in deed) but either by appeal, or some other means, may deliver himself; but in no case may be tell a lie, or use falsehood, or any kind of craft or deceit. This was then good divinity: but now the Jesuits, our pretended resiners of Popery, have coined a new kind of divinity; but like counterfeit slips, it will not abide the trial. Hear what Scotus saith, another schoolman , Dicere non feci, Scotus lib. 5. de inst. q. 6. art. 2. etc. To say I did not that, which I know I have done, although I speak it with this reservation (that I may signify it to you) is not equivocation, but a plain lie. To conclude with Maldonate, Mald. Com. in Luc. vl●. v. 28. Quisquis fingendo, etc. Whosoever (saith he) by saining doth go about to deceive another, although he intent some other thing in his mind, without doubt, lieth; for otherwise there would be no lie, which might not by this means be defended. 10. Thus we have the verdict of divers of their own Writers, touching this monstrous doctrine. Let us hear now what the Fathers think of it, and let Saint Hierome speak first: None is a liar (saith he) but he that thinks otherwise then Hieron. in 1. ad Corinth. ca 4. he speaketh. Therefore the equivocator is a liar, for he thinketh otherwise then he speaketh: as when he affirmeth (I am no Priest) when he is one, he thinketh he is that which he saith he is not. Is Saint Augustine of a contrary mind? no, he agreeth with Hierome in this, though they jarred in some other things. He that speaketh (saith he) falsely against his conscience, Aug. li. contramend. cap. 5. doth properly lie, but so doth our equivocator. And for Perjury, This (saith Augustine) is the very form of Perjury, Idem Serm. 28. de verbis Aposl. to think that to be false which thou dost swear. Thus doth the equivocatour, for when he sweareth he knoweth not a man, and yet knoweth him, doth he not manifestly think that to be false which he sweareth? his mental reservation cannot save him from the pillory; seeing, as Isidore saith, God Isi lor. de summo bono. li. 1. ca 13. doth value an oath not by the sense of the speaker, but according to the sense of him to whom the oath was made. Thus by the verdict of these three Fathers, their doctrine of equivocation is guilty both of lying and perjury. 11. And that I may leave them without a starting hole, let them hear what the jury of Life and Death saith, I mean the holy Prophets and Apostles, yea, what GOD the judge himself saith. Thou shalt not (saith he) Bear false witness against thy Neighbour: No, nor of thy neighbour: therefore much less against thyself, or of thyself: but the equivocatour doth both: first, against his Neighbonr, when by a false suggestion he persuadeth him to believe an untruth; and of his neighbour, when he reporteth that of him which is untrue: and secondly, of, and against himself, by confessing himself to be that which he is not, or denying himself to be that which he is. Equivocation then is a plain breach of this Commandment, and therefore a lie at the least. The Prophet jeremy interpreting this precept, as the manner of the Prophets was, gives it affirmatively thus, Thou shalt swear in jerem. 4. 1. Psal. 15. truth, etc. And the Prophet David saith, that the righteous man speaks in truth. Now, what is it to swear or speak in truth, Azorius the jesuit will tell us, that It is either for the confirmation Azor. li. 11. mor, cap. 2. of a truth, or in a probable opinion of that to be true which we swear or speak. But the equivocatours speech or oath is neither for the truth, nor from the truth, and therefore a lie, if not gross perjury. Again, the Prophet David sets down this as one note of a righteous man, that he speaks the truth Psal. 15. ●. from his heart: but the Equivocatour either speaketh not the truth at all, or at least speaketh not from the heart, whereby he is evidently convinced to be none of those that shall dwell in God's Tabernacle, or asend into his holy Mountain. Lastly, when as Saint Paul was taxed by some false brethren to be carnally minded, because promising to come to Corinthus, he came not, doth he excuse himself by equivocation, saying, that he promised one thing and minded another? no, but he protesteth that he was minded as he spoke, and that his 2. Cor. 1. 13. word was not yea, and nay, but simply yea: which proveth, first, that all our speech must be simple and plain, without equivocation: and secondly, that such as abuse their speech in such sort, are fleshly minded men, full of lightness and vanity. And thus we have a full verdict of Philosophers, Popish divines, Fathers, and Scriptures: and therefore why may not sentence be pronounced, and the equivocator adjudged guilty both of lying and perjury, two sins which the law of God, of Nature, and Men, have always condemned? 12. Again, what more contrary to the law of God and 4. man, than adultery and fornication? But the religion of the Church of Rome doth directly maintain and allow both these, by tolerating Stews, places of common whoredom, & open and known Strumpets prostituted to filthiness, and that not only in all other places of the Pope's Dominion, but even in Rome, under his Holinesses own nose, and by his authentical approbation; neither can this be imputed unto them as a corruption in manners only, and not as an error in doctrine: for they not only uphold these places and persons of infamy by their practice, and wink at them by neglect of due execution of justice, but they are grown to that impudence, that they allow, maintain, and approve them by their doctrine, as things necessary and commodious in a Common wealth: and albeit they condemn them generally as sins, yet they approve them again as necessary and profitable: as if there were any necessary profit, or profitable necessity of sins, which Saint Paul calleth the unfruitful works of darkness, Ephes. 5. 11. And thus with their own mouths they condemn themselves in that which they allow, being judges of Rome 14. 22. themselves, and proclaimers of their own shame. 13. Their doctrine is this, that a lesser evil is to be permitted, to the end that a greater may be avoided, and therefore brothel houses to be suffered, lest all places should be filled with filthy lusts: and this their position they defend; first, by the testimony of Saint Augustine in his Book De Ordine; secondly, by depraving and corrupting that place of Scripture, where it is forbidden that there should be any Deut. 23. 17. harlot in Israel; thirdly, by divers reasons, to wit, if harlots were suffered to be free and at liberty, without these Stews, they would sin more licentiously, and that by their first restraint to that one place, they may be made ashamed, and so at length converted, and that known harlots are to be tolerated, lest violence should be offered unto honest Matrons; and lastly, they are not ashamed to reckon whoredom and fornication amongst those things which of their own nature are not evil, because the Apostles place it among things of that Acts 15. 20. nature, to wit, blood, things strangled, and things dedicated unto Idols. These be their goodly reasons whereby they maintain Stews; but no marvel if they maintain them, seeing their holy Father the Pope is in some sort maintained by them. The Romish harlots pay (saith Agrippa) unto the Pope Agrippa de vanit. cap. 64. every wecke a july (which is a certain kind of Coin) for their liberty, they profane God's word by a filthy Comment: for take away (say they) harlots out of the Commonwealth, and all places will abound with whoredoms: whereas, nevertheless the Commonwealths of Israel endured long without that stain, where notwithstanding an harlot was not permitted. It is recorded also, that the harlots in Rome pay unto the Pope a yearly pension, which amounteth sometimes to thirty thousand, sometimes to forty thousand Ducats. Pope Paulus the third is said to have had in his Tables the names of 45000. Courtesans, which paid a monthly tribute unto him. And therefore not without great cause (if gain may be a sufficient cause) did Pope Sixtus build a noble or famous Stews at Rome, as Agrippa Agrip. ibid. nobile lupanar Romae. witnesseth: for, seeing such large revenues arise to the holy Father's purse, by the means of strumpets, why should they not be there maintained? where, not as Saint Paul saith, godliness is gain, but gain is godliness, and all Religion is turned into lucre, as Mantuan a Friar Carmelite of their own saith, Venus alia nobis Mant. lib. 3. Templa, sacerdotes, altaria, sacra, coronae, Ignis, thura, preces, coelum est venally, Deusque. With us are all things to be bought and sold, Priests, Altars, Temples, Sacraments new and old, Crowns, Incense, Prayers, yea, Heaven and God for gold. Add to these Whoredom, Sodomitry, and Incest, and all manner of sin, and then there is a full square number. But I would fain know how these holy Fathers can free themselves from the name and imputation of notorious bawds; seeing he is by all law esteemed a bawd, that maintaineth harlots, exposing them to the lust of others for gain, than which, what can be more wild and base? 14. As touching the testimony of Saint Augustine, and their other reasons, I answer in a word; first, that when Saint Augustine wrote that Book, he was but Catecheumenus, a novice in Religion, not well instructed in Christ's School: and besides that, it doth cross the doctrine both of himself in other Books of more mature judgement, and also of the holy Scripture; for he himself affirmeth elsewhere, that the good which cometh of evil as a recompense, must not be admitted, and the Scripture condemneth to hell all those (mark, you Romanists) that say, Let us do evil, that good may come thereof, Rom. 3. 8. whose damnation is just. 15. Their other reasons are vain and idle: for what greater liberty can they desire, then to be authorized by the head of the Church, who cannot err as they teach, and to follow their filthy lusts by letters Patents from his unholynesse? (for so here it justly deserveth to be tituled.) And is this the way to reclaim & convert them from their filthiness, to dwell in gorgeous houses, to ride openly in goodly chariots, to be appareled like Princes, to have attending on them men clad in brave attire, with chains of gold and costly ornaments, yea, to be maintained by the Pope, and often visited by his Holiness and his great Cardinals? if this be the way to reclaim them, let all men of sound sense and reason judge indifferently. 16. Lastly, whether it be a means to stop the course of lust, and to refrain whoredoms from spreading far and wide: let us against Augustine oppose Saint Basill, Basil. comen. in Psalm. who expounding these words of the Psalm: And hath not sit in the chair of pestilence, saith, That whoredom stayeth not itself in one man, but invadeth a whole City: for some one coming to an harlot, taketh to himself a fellow, and the same also seekth another fellow: and so, as a fire being kindled in a City, stayeth not in the burning one house or two, but spreadeth far and wide, and draweth a great destruction with it: so this mischief being once kindled, rangeth over all the City. Oppose also to him Saint Ambrose, who writing Ambr. omment in Psal. 119. upon the 119. Psalm, thus saith; Who can nourish burning ●●ales in his bosom, and not be burnt with them? So how can harlots be nourished in a City, and young men not be corrupted with wheredome? Yea, oppose Tertullian also, who Tertul. de anim● affirmeth plainly, That all Brothelhouses are detestable before God. And lastly, justinian the Emperor, who in his Justin. Authent. tit. de Lenouth. Authentikes, in the Title De Lenonibus, willeth that harlots should be utterly banished out of the City: and sorroweth, because he saw Brothelhouses so nigh unto the Churches of God. And indeed, if it were true, that it is a mean to restrain whoredom, why is it not then restrained at Rome, by that means? I am sure they have their Stews: And yet Mantuan doubteth not to affirm, that for all their Stews confined into one place, Vrbs estiam tota lupanar: The whole City was become a Stews. To conclude all in one brief Syllogism, That Religion which is contrary to the Religion of God, cannot be of God, but of the Devil; but the Romish Religion in this one point is contrary to the Religion of God; for the Scripture saith, There shall be no whore Deut. 23. 17. in Israel; the Romanists say, There must be whores in Israel, that is, in the Church, for the avoiding of a further mischief (than which what can be more contradictory?) therefore the Romish religion cannot be of God, but of the devil, I mean, in those points wherein it thus crosseth the truth of God. 17. But do they stay at adultery and simple fornication? 5. No, their religion maintaineth open and notorious incest, and such as the better sort of the heathen abominated; and this they do by three doctrines: first, by that which giveth allowance, at least wise toleration to common Stews and brothelhouses, for the avoiding of a further mischief, as I have declared in the former Section: for Stews cannot be tolerated, but incest also needs must not only be occasioned, but even after a sort approved; the reason is, because often it cometh to pass, that the Father and the Son, or two brethren and near kindred are defiled with one and the same woman, and so unnatural and horrible incest, prohibited by the laws of God and man, is committed. And albeit, oftentimes this is a thing secret and unknown unto them: yet it doth not wash their consciences from the guilt of this foul crime, because they are bound to know in what degree she is unto them, of whom they dare presume to have carnal knowledge. And besides, the act itself being merely unlawful, doth take away all excuse; together, with a secret suspicion they should have, if they be not wilfully ignorant, that such a thing might be. For if that rule of Saint Augustine be August. de civit. lib. 15. good, Vitandum est licitum propter vicinitatem illiciti: that which is lawful is often to be avoided, for the contiguity and nearness it hath with that which is unlawful: how much more is this true, that a thing unlawful in it own nature is to be prohibited and avoided, not only because it is unlawful; but much more if it bring with it apparent fear of a greater mischief? Now that affinity is contracted, and therefore incest committed, not only by lawful marriage, but also by unlawful copulation: I think no man doubteth, seeing that Saint Paul plainly affirmeth, That he which cleaveth to an ● Cor. 6. ●6. harlot, is made one flesh with her. And their own law saith, that it skills not whether the kindred descendeth from the lawful Digest. lot derit. ●up●. leg. 54. marriages, or otherwise. 18. Their second doctrine maintaining Incest, is their opinion touching the Pope's power in dispensations: for they hold, that he being Christ's Vicar on earth, may dispense in degrees expressly prohibited by God's law, and so hath and Occasio L●cri. doth, if occasion be offered: by virtue of this dissipation, (so it may better be termed with Saint Bernard, than dispensation) the King of Spain, and Charles the Arch. Duke of Austria, married each of them their sister's daughters. And Petrus Aluaradus married two sisters at once, and such like, as you may see more at large in the former demonstration. What is this, I pray you, but to allow and authorize incest? when as they ascribe unto their holy Father the Pope authority to dispense with it: for according to the old rule in Logic, Causa causae, est causa causati, which is, the cause of the cause, must needs be also the cause of the effect: when as their doctrine therefore upholds the Pope's power to dispense, and this power to dispense, brings forth Incest, a bastardly brat; by consequent their doctrine must necessarily stand guilty ●f being the first mover thereof. 19 The third doctrine by which this soul sin is authorized, is the general opinion of the Church, touching the extent of degrees of Consanguinity prohibited in marriage: for, albeit in former ages it was forbidden to marry within the seventh degree: yet in the Council of Lateran, Concil. Later. cap. 10. that Pontifical constitution was abrogated and the prohibition of marriage restrained to the fourth degree inclusively: so, that beyond the fourth degree it might be lawful for any to marry without exception. Which constitution is at this day held for Authentical, and is of force in the Roman Church: now this doth give manifest allowance unto Incest. for whether the supputation be made after the rule of the Civil law by generations, or of the Canon law by persons: yet so ●e cases cannot be cleared from Incest; for this is the rule of supputation by the Canon law, which is most favourable to them; Quo gradu remotior distat à communi stipite, eodem etiam inter se distant. In what degree the person furthest removed is distant from the stock●, in the same degree they are distant from one another. Now put the case after this manner. ABRAHAM. ISAAC. JACOB. JUDA. PHARES. ISCAH. ISHMAEL. Here in this Scheme or figure, Iscah is by their own rule in the first degree from ISHMAEL: and therefore by their doctrine, ISHMAEL may marry ISCAH, which is most notable and apparent Incest: for brethren and sisters are but one flesh; and so Isaac and Ishmael are both one flesh; as judah said of joseph, Frater noster est. caro nostra est: he is our brother and our flesh▪ And therefore Ishmael is unto all Isaac's posterity as it were their Father; and they unto him in stead of Children: and so by consequent cannot marry, not only within the fourth degree, but even unto the thousand degree, if it were possible. For Adam, if he were now alive, could not find a woman in the whole world to marry lawfully withal, without committing Incest: neither is this a conceit of our own devising, but the express rule of the word of God: for Leuit. 18. 12. 13. we are forbidden to uncover the shame of our Father's sister, or of our Mother's sister: but all our predecessors in the right line are our fathers and mothers, though they he never so far removed; and therefore to marry with their brothers or sisters, stands guilty of Incest by 〈…〉 law. For which cause also justinian decreeth, 〈…〉 1. 〈…〉 t. ●it. 10. that Amitam licet adoptivam, etc. It is not lawful to marry our Father's adopted sister, nor our Mother's adopted sister, because they are held in place of Parents: and the law in the Digests Digest. deritu ●●●●. Leg. 17. is plain and pertinent. Amitam quoque & materteram item magnam amitam. & materter am magnam, prohibemur uxorem ducere, quamisis amita magna, & ma●●rter a magna quarto gradit sunt. We are forbidden to marry our Auxt either by Father or Mother's side: yea, our great Aunt, though she be in the fourth degree. Thus by all ●awes the Popish doctrine, that it is lawful for any to marry beyond the fourth degree, is a plain maintenance and allowance of Incest. 20. Again, who knoweth not but that theft is condemned by all laws, except it be by the laws of Plato's imaginaries Commonwealth, or the Anabaptistical positions of some later heretics, who would have propriety of goods taken away, and a community of all things brought up? but the Papists by their doctrine not only tolerate some kind of theft, but even maintain and allow it as lawful: For, thus writeth Maldonate a learned jesuit, and of great authority; Poor Mald. in Sum. q. 8. art. 3. men (saith he) do not commit theft, when being pressed with extreme necessity, they take that which is another man's; because (mark his anabaptistical reason) the thing at such a time is not properly another man's, but common to the life of man being in danger, etc. And to prove this, he abuseth an excellent sentence of Saint Ambrose, who speaking of the community Ambrose. of charity, and not of propriety, saith, Esurientis pavis est, quem ●● retines; nudorum vestimen●um est, quod ●● recludis; miserorum paecunia est, quam tu in terram defodis. It is the poors bread which thou retainest, his garment which thou lockest up, and his money which thou hy dost in the ground. But he speaketh, as any man may see, not to encourage the poor to lay hands upon rich men's substance, but to stir up the rich to the works of charity: neither to excuse a poor man from theft, if he steal from the rich, but to accuse the rich of theft, if out of his wealth he do not power forth to the necessity of the poor. Neither is this the opinion of one jesuit only, but it is backed and barred by the approbation of another of no mean credit: For thus writeth Emanuel Sa: in his Aphorisines. Eman. Sa. aph. page ●66. Ego, inquit, etc. I (saith he) am of the same mind with them, which think that it is lawful for a poor man privily to purloin from a richman, which is bound to help him and doth not. Here be two brethren in evil, concurring in the defence of one and the same sin; for if to steal, be not an offence for a poor man, why doth the law say in general, Thou shalt not steal? Let them show the exception and exemption of the poor from the law; or let them confess to their eternal shame, that they are maintainers of those that break God's law. Besides, if (as Saint Augustine, and all other learned Divines confess) it be not lawful to lie, though it be to the saving of our August. de mendac. ca 13. lives: than it must needs follow, that it is not lawful for a poor man to steal, though it be for the saving of his life: for theft is a sin that bringeth more damage with it, than an officious lie can do, which is uttered not for hurt of another, but for the preservation of ourselves. 21. Besides these, Cardinal Tollet another jesuit, a man of high dignity and authority in the Roman Church, approveth by his verdict another kind of theft, worse than those before specified; for he alloweth in some cases the use of false balances, and falsification of wares, his words are these. There Toll. desept. pec. ●a. 49. pa. 744. is (saith he) a man that either by reason of unjust dealing of the Magistrate, or the malice of the buyers conspiring together to pull down the price, or some other reasonable cause, cannot sell his wine at a just price: when the case thus falleth out, then may this man either less●n his measure, or mingle water with his wines, and so sell it for pure wine, and require the full price, as if the measure were complete: provided that he do not lie, which nevertheless if he do, it is no pernicious lie, nor mortal, nor binding to restitution. In like manner, it is lawful to sell other silk in stead of Granado silk, and Italian in stead of Greek: and so after the same proportion all other wares. These be the brave positions of that renowned Cardinal: wherein how apparently he doth contradict the written word of God, let any indifferent umpire judge, by comparing this his doctrine with these sentences of the Scripture here ensuing. divers weights are an Prou. 20. 2●. abomination to the Lord, and deceitful balances are not good. A true weight and a balance are of the Lord, and all the weights of Prou. 16. 11. the bag are his work. divers weights and divers measures, both Prou. 20. 20. Leu. 19 35. 36. these are even abomination to the Lord: ye shall not do unjustly in judgement, in line, in weight, or in measure; ye shall have just balances, true weights, a true Ephah, and a true Hin. I am the Lord your God, etc. Thou shalt not have in thy bag two manner Deut 25. 13. 14 15. of weights, a great, and a small; neither shalt thou have in thy house divers measures, a great, and a small; but thou shalt have a right and a just weight, a perfect and a just measure. Let no man oppress or defraud his brother in any matter. How 1. Thes. 4. 5. contradictory these plain precepts and enunciative propositions of God's word, are unto the positions of the Cardinal, no man can but discern that is not bewitched with the sorcery of jezabel: either therefore let him show out of holy writ some exception from these general rules, or let him acknowledge his Doctrine and Religion, to be the upholder of most gross and palpable theft. 22. If any man say that these be the opinions of private men, and not the doctrine of the Church: I answer, that this is a most frivolous conceit, for none of their books are admitted to the press, before they be examined by certain Censurers deputed to that purpose by the Church: and if any thing dislike them or seem to savour of heresy (as they call the truth) presently it is either gelded out, or corrected at their pleasures. And that which goeth for currant, hath his allowance subnexed. That it containeth in it nothing contrary to the Catholic faith of the Church of Rome. These positions then of these Jesuits standing thus approved by the common consent of their Censurers, and privileged to be both printed and read of all men, as containing nothing contrary to wholesome doctrine, cannot be thought to be the unadvised opinions of privatemen, but even the doctrine and religion of their Church. 23. Lastly, that I may conclude this second argument, 7. they maintain also the profanation of the Sabbath, which the Lord hath enjoined to be sanctified with so great and urgent a precept: Remember that thou keep holy the Sabbath day. Adding ● m●men●o before, and fencing it with so many reasons after, that it might not seem a light matter, but a commandment of great consequence; yet these impudent prevaricators make it a matter of no moment, yea, give liberty to the open breach and transgression of it. For thus writeth Cardinal Tollet. Homo tenetur, etc. A man (saith he) is bound Tollet. lib. 4. Instruct. 5. acc●t. 9 c. 24. upon pain of a mortal sin to sanctify the Sabbath, but is not bound under the same pain to sanctify it well. As if forsooth it could be sanctified at all, if it be not well sanctified: or as if the profanation of the Sabbath were the sanctifying of it: for not to sanctify it well, is nothing else but to profane it: howbeit, if this were all the injury he doth to God's Sabbath, it might be borne withal: but the bold Cardinal taketh upon him to break in pieces the bars thereof, and to expose it being the Lords day, and therefore fit to be employed only in the Lords work, to most vile and base offices; for thus he writeth in the same book. Licet iter facere, etc. It is lawful to take a journey on the feast day: (with this caveat, that divine service be first heard.) It is lawful to hunt, and do such like things. It is lawful for judges, especially rural, to give judgement on the feast day: it is no sin for a Barber to exercise his trade on the feast day for commodity, if he had no leisure to do it at another time: they are excused also which sell flesh, kill beasts, and sell necessary victuals on holy days: And if the occasion of a great gain would otherwise be lost, as in fishing for Herring and Tons, which come not but upon certain days, it is lawful to fish on the holy day. In public solemnities it is lawful to prepare the ways, and to build for spectacles. This is the doctrine of that renowned Cardinal, whose writings are so approved of the Church of Rome, that whatsoever he speaketh, is held for truth. But here it may be answered, that he nameth not the Sabbath, but the festival or holy day: to which I answer: First, that the title of that Chapter is the Sabbaths: and therefore if he meaneth not that, he swerveth from his purpose. Secondly, that the express words and drift of the whole Chapter demonstrates, that under the name of the festival or holy day, he includeth also the Sabbath. And thirdly, how could he give instructions touching the cases of the Sabbath, if he intended not the Sabbath, seeing all his rules run under this general term, on the festival or holy day? This therefore is but a mist to blind men's eyes, that they might not see their impiety. 24. Can this Religion (think you) be of God, which in thus many points crosseth and trampleth under foot the law of God? Doth not the head of that congregation evidently show himself to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that outlaw, which S. Paul speaketh of, 2. Thess. 2. that is, such an one as opposeth himself to the law of God? Do not the neck and shoulder which are supporters of that head, I mean, the Cardinals and Bishops, show themselves to be of the same nature and disposition with it? and the whole body, which is quickened by the life of his doctrine, to be merely Antichristian? He that seeth not this, is blind, and cannot discern a far off; he that seeth it and confesseth it not, is careless of his own salvation. Let us leave them therefore, either to be converted, which God grant for Christ his sake, or to be confounded, if they continue in their errors. MOTIVE. III. That Religion which imitateth the jews in those things wherein they are enemies to Christ, cannot be the truth: but such is the Religion of the Church of Rome. Ergo. THe malice of the jews towards Christ our Saviour, and MAYOR. his Church, from the beginning unto this day, is so notorious, that the whole world is witness thereof. Saint Paul witnesseth of them, that they killed the Lord jesus, and their 1. Thes. 2. 15. 16 own Prophets, and persecuted the Apostles, and were contrary to all men, and forbade them to preach unto the Gentiles that they might be saved, to fulfil their sins always, and that the wrath of God was come upon them to the uttermost. And as it was at that time, so ever since they have not any whit remitted, but increased in their rancour; for still they crucify unto themselves the Lord of Life, though not in his person which is at the right hand of God; yet in his members whom they persecute unto death as much as in them lieth, and in his Gospel, which they still pursue with a deadly hatred. Yea, so great is their malice, that many times they have taken Christian children, upon their preparation day to the Passover, and nailed them upon the Cross, loaded them with reproaches and scorns, in disgrace of Christ, and miserably tormented them to death; as was done by the jews of Inmester, a Town situate betwixt Socrat. Hist. lib. 7. cap. 16. Chalchis and Antiochia, as witnesseth Socrates in his Ecclesiastical History; and in Germany, at Fretulium; as Jo. Finc. li. 3. Flores Histor. also in England, at Lincoln and Norwich, as our Chronicles testify. Yea, it is recorded how the jews of Hungary took a Carpenter's Son that was a Christian, in despi●●●● of Christ, whom they esteemed no better than the Soon of a Carpenter, and cut all the veins of his body, and sucked out his blood with quills: and being apprehended, and tortured, they confessed that they could not be without Christian blood, for therewithal they anointed their Priests. Yea, they have often poisoned the springs, and by that means brought great plagues upon Christian people; and set on fire Cities and Towns, to bring them to poverty and misery. Can there be greater enemies to Christ then these are? for the poisoned arrows of their malice are shut up against him, who is in heaven beyond their reach, and therefore they fall down upon his members: but the venom of them lighteth upon their own heads, to their eternal confusion. Who would now imitate these wretches in any thing, especially in that wherein the cause of their enmity consisteth? can they be of God that do this? or rather are they not the brood of that Serpent, that hath been ever a professed enemy to the seed of the woman? This being so clear and manifest, I leave the first proposition without any other guard or defence, and come to the confirmation of the second, wherein the pith of the argument consisteth. 2. That the Religion of the Church of Rome is an apish MINOR. imitation of judaisine, and that in those things wherein it is most opposite to Christ, may appear, if we first consider wherein the opposition of the jewish Religion consisteth, and then secondly compare the Romish with the same. The jews Religion is opposite to Christ in two respects principally: first, in retaining the old Ceremonies of Moses law, which Rom. 10. 4. Heb. 10. 1. were shadows of things to come, and had their accomplishment in Christ: for that which Paul saith concerning Circumcisiou, is to be understood of all other Ceremonies: They which entangle themselves with that yoke of bondage, under Gal. 4. 9 and 5 2. 4. those impotent and beggarly rudiments, are abolished from Christ, and Christ doth profit them nothing: And secondly, in devising a multitude of strange and new superstitions, coined in the mint of their Rabbinish conceits, contrary not only to the Gospel of jesus Christ, but even to their own law, which Deutorologies of theirs our Saviour condemneth, Math. 15. 3. 6. when he saith, that they transgressed the Commandment Matth. 15. 3. 6. of God, & made it of no effect by their own tradition. Both these ways show they their enmity to Christ and Christian Religion, and are thereby retained and encouraged in their errors. 3. Now compare the Romish Religion with these rabbinistical conceits in both respects, and it will appear that one egg is not liker to another, nor milk to milk, than the Romish and jewish superstition are to each other. And touching I. the first, to begin with the multitude of their ceremonies: It is not unknown to any that know any thing in the book of God, that the Church of the jews was loaden with a heavy burden of ceremonies. S. Paul saith, that it was so heavy, Acts 15. 10. that neither they nor their fathers were able to bear it, and therefore calleth the Ceremonial law, a yoke of bondage, and Gal. 5. 1. and 4. 31. those that were under that yoke, children of the bondwoman, and not of the free. And the reasons why God did impose upon them such a number of Ceremonies, were just and holy, to wit: first, because the Church was then in the infancy, and therefore needed to be under a Schoolmaster to instruct, Gal. 3. 24. and as it were catechize it unto Christ, and therefore they were to be dealt withal, as children use to be with the guilded leaves and fair pictures of external rites, and to be fed with milk, being not able to digest strong meats. Secondly, because by them they were, as it were by visible representations informed, both touching some great benesit past and received, and touching the Messias to come and his Kingdom, as also concerning godly conversation required in their own life: for in the bark of every legal ceremony, these three vital spirits were contained. And thirdly (as it is well observed by S. Chrysostome) in regard of their infirmity Chrysost. and weakness, who being lately come out of Egypt, and there defiled themselves with idolatry and superstition, necessarily required sacrifices and ceremonies to be allowed unto them, lest they should fall back again to their Egyptian corruption: wherefore Almighty God (saith he) so dealt with them, as a Physician dealeth with his sick patient, who through the burning heat of his disease, requireth a cup of cold water, or else is ready to hang or kill himself; there the Physician being constrained by necessity, commands a viol of cold water prepared by himself, to be brought unto him, but withal warns him, that he drink not but out of that Viol. So God granted sacrifices and ceremonies to the sickly Israelites, but so, that they should not use any, but those which he appointed for them, and that after the manner by him prescribed. And this to be so, he proveth, because the law of ceremonies was not given, until the children of Israel had defiled themselves with the golden Calf, for the making whereof they were so mad bent, as that they pulled off their jewels, ear-rings, and rings from their bodies, and gave them for the framing of that Idol: and he illustrateth the same in another place by another excellent similitude. If a man (saith he) have a wife prone to incontinency, he shutteth her up in certain places & chambers, setting about her a guard of servants and attendants, to keep her from straying abroad, and entertaining her lovers. So God dealt with the Church of the jews, which he had married to himself in compassion and love, seeing it prone to Idolatry and superstition, he separated it from other Nations, and shut it up within the bounds of the land of Canaan, and set about it a guard of Ceremonies and external Rites, which should be as it were Tutors unto it, until it were fully confirmed in faith and obedience. Thus far Chrysostome. By all which we see not only, that the Church of the jews was loaded with a bundle of ceremonies, which were to endure till the coming of the Messias: but also the reasons why the Lord imposed that burden upon them. 4. Now is the Church of Rome any whit behind them in this? No verily, but far before them: for if we shall compare Moses Leviticus, with the Romish Missals, we shall find, that in number of ceremonies they far exceed the Synagogue of the jews. The jews had but two great Sacraments: the Church of Rome have seven. The jews but one ordinary Altar: the Church of Rome ten thousand, even as many as Churches, and not only so, but often divers Altars in one Church. The jews offered many sacrifices, but the Church of Rome exceed them in the number of their Masses ten to one. The jewish Holidays were few in comparison of the Romish, for they had but their Passeover, Pentecost, feast of Tabernacles, of Trumpets, reconciliation, new Moons, Purim and dedication: but these have their Holidays for every Saint, for the Cross, Corpus Christi, All Saints, All Souls, and what not: insomuch that their friend Erasmus complaineth, that in Jerome's age there were Eras. in Mat. 11. few Holidays besides the Lord's day: but now, that there is neither end nor measure in the multitude of them. The jews observed a few fasting days by God's appointment, and others taken up by their own tradition, as the second and fifth day of the week: but the Romish fasts exceed both in number and superstition: for besides two days in every week, every Saints Eve almost is a fasting day with them, besides their Lent fast continued whole six weeks without intermission, if to abstain from flesh, and glut themselves with other viands, as nutritive to the body, be to be termed a fast. The jews Priesthood was distinguished but into two main orders, Priests and Levites, and these later assigned to some few distinct offices about the Temple: but the Romish Priesthood is pestered with a swarm of the several orders of Friars, Monks, Anchorites, secular and regular Priests, that almost serve for nothing but to consume the fruits of the earth. The holy garments for the levitical Priesthood, were but few in number in comparison of the Romish vestments: for the high Priest of the jews had but six garments appointed to him; the Ephod, the breastplate, the rob, the linen coat, the girdle, and the crown; and for the inferior Priests, but four, linen coats, bonnets, linen breeches, and girdles: but the Romish have six garments in token of perfection; and the Bishops nine, because there are (as they say) Bonau. ratio. Divi. office li. 3. c. 1. nine orders of Angels; in all fifteen, answerable to the fifteen degrees of virtues. What should I reckon up their manifold cross, kiss, kneel, whisperings, washings, anoynting, spittings, breathe, salting, with an infinite number besides of vain and strange observations which are used in their Church, which the jewish Synagogue may not compare withal, either for multitude or strangeness? And thus they are not only equal to them, but far exceed them in the number of their Ceremonies. And this is even Agrip. de vanit. cap. 60. confessed by many of their favourites: for Cornelius Agrippa saith, that Christians are now more oppressed with ceremonies, than the jews were in former times. And Polydore Virgsll, that Polyd. Virgil de invent l●. 4. in prooemi●. a very wood of jewish and heathenis● ceremonies pestered the Lords field. Yea, Saint Augustine complaineth of the same superstition in his time, when Antichristianisme was but in breeding, when he saith, that the Church was pressed contrary Aug. Epist. 119. cap. 19 to Christ's merciful institution, with such a servile burden of Ceremonies, that the state of the jews under the law was more tolerable than the condition of Christians, seeing they were subject only to God's ordinances, and not to human presumptions as Christians are. But if he had lived at this time, and seen the fruitful multiplication of them, in respect of his age, how would he have complained? And thus in respect of multitude of Ceremonies, the Romish Church is by many degrees before the Church of the jews. 5. To descend to particulars. The jews had their sacrificing Priests, whereof one was their chief Priest, and the other of an inferior rank. The Romanists, in an apish imitation, have their sacrificing Priests too, the Pope their chief, and the under-shavelings his vassals: as if Aaron was a type of the Pope, and not of Christ; or as if all Christians were Heb. 8. 6. & 9 6. 11. 12. 1. Pet. 2. ●. not Priests under the Gospel; both which are evident in the new Testament: but we no where find that the high Priest of jerusalem was a type of the high Priest of Rome, or that the Revel. 1. 6. Ministers of the Gospel are sacrificing Priests. This latter is Bel. de cultu sanctor. lib. 3. ca 4. confessed by Bellarmine, who saith that the Christians of the Primitive Church did purposely abstain from the names of Temple and Priesthood, until the days of Tertullian, lest that they should seem to have retained some jewish Ceremonies. Why then do they now entertain those names, whereof the purer times were ashamed? do they not show thereby that they are degenerated from that primer purity, which they so much brag of? And yet we do not dislike the name of Priest, if it be rightly taken, for such an one as ministereth in holy things betwixt God and the people, but that the Ministers of the Gospel should be sacrificing Priests, is jewish; as also, that the man of Rome should be the Archpriest on earth, whereas we have but one high Priest, even Christ our Saviour, who having once offered himself a sacrifice for sin, sitteth for ever at the right hand of God. And that we may plainly see that in their Hierarchy they imitate the jews, Bellarmine is a sufficient witness, who to prove that there ought to be a visible Monarch in the Church, allegeth that Aaron was not only Bell de Roman. Pontif. li. 1. ca 9 a type of Christ, but also of the Pope, because the sacrifices of the law did not only represent the bloody sacrifice of the Cross, but also the unbloody sacrifice of the Mass. Which if it be true, then there can be but one high Priest in the Church of Christ, as there was but one in the Church of the jews: for the argument will stand thus in good mood and form, being built upon their own ground. As the Church of the old Testament was governed, so ought the Church of the new: but the old was governed by one only high Priest; therefore the new aught also to have but one only: for either he must show that there were two high Priests in the Church of the jews, one subordinate unto the other, or convicted by his own principle, he must acknowledge that there ought not to be two in the Church of Christ, or at least confess that this argument is lame, drawn from the imitation of the jewish Hierarchy: and then if it be not true which he affirmeth, what will be the sequel thereof, but either ignorance in symbolizing those things which are no wise matches, or impiety in dethroning Christ from his office, and setting the Diadem upon the Pope's head; and so, that in their Romish Hierarchy they are the jews Apes, in that thing which most tendeth to the dishonour of Christ. 6. As they imitate the jewish Priesthood, so do they also their Altar and sacrifices: for they are not content with the name of the Lords Table, which name was used both by the 1. Cor. 10. 21. Arnob. cont. gen. lib. 6. Cyril. Alex. cont. julian, l. 10. Chrys. in Psa. 95. Apostles and primitive Church. For which cause (as testifieth Arnobius, Cyrill, and Chrysostome) they were challenged by the Pagans of impiety, nor yet to take the name of Altar and Sacrifice in an improper signification, as some of the later Fathers did, calling the Lords Table an Altar, because on Aug. cont. Faust. lib. 20. ca 18. & li. 3. de bapt. c. 19 it was represented the sacrifice of the Cross, and the action in the Eucharist a sacrifice, because it was a commemorative representation of that sacrifice, as their writings plentifully testify; but they will have a very Altar in proper phrase of speech, and a true real sacrifice, than which what can be more jewish? especially, seeing all such Altars were abolished by the Cross of Christ; and there remaineth but one Altar in the Church, Whereof they have no power to eat which serve the Tabernacle, Rco. 13. 10. Theodoret. Oëcumen. Aquinas. Glossa ordin. in lacum. to wit, Christ, as all the Fathers expound the place, who is the only true Altar and proper sacrifice of the new Testament: True Altar (I say) and proper Sacrifice, because the soul of every just man is called by them a metaphorical Altar, and their prayers, good works, almsdeeds, etc. spiritual sacrifices. And therefore Clemens Alexandrinus, and Origen, and Lactantius, writing against the Pagans, who objected that Christians had no Altars nor sacrifices, and therefore no religion, answer, That a just and holy soul is a right holy Altar, from which do arise prayers as sweet incense, and upon which are offered up to God, justice, patience, faith, innocency, chastity, and such other virtues'. And these are the only Altars and Sacrifices now upon earth; for our true Altar and sacrifice is in heaven. 7. Again, the jews had lamps continually burning in the Tabernacle, and afterward in the Temple, which were types of Christ, who is the true light of the world, and of the joh. 1. 9 Matth. 5. 14. Apostles and Ministers of the Gospel, who by their doctrine and preaching convey this light from Christ the fountain, as it were by Conduits and Pipes, to the illuminating of the whole world: Qui● in candelabro (saith Gregory) nisi Redemptor Gregor. in Ezech. ●●m. 6. humani gener is designatur? Who is figured out by the candlestick, but the Redeemer of mankind? Hastile candelabro (saith venerable Bede) ipse qui est caput Ecclesiae debet intelligi, By Beda. the shaft of the Candlestick, must be understood, he that is the head of the Church. And the six branches issuing out of the body of the Candlestick, what are they but the Apostles and Pastors of the Church (saith Marbachius) which as Marbach. branches issue from Christ, and make but one body with the shaft, to signify that they must conspire in preaching Christ alone, and so united to each other by the bond of Concord? Yet the Church of Rome retain also this ceremony: for they have multitude of Lamps and Candles in their Churches burning in the day time, as if they would declare to the world, that either they believe that Christ is not yet come, or else that they have not the clear Sunshine of the Gospel amongst them, but the dim candlelight of superstition. Now that this jewish ceremony is used amongst them, not only experience showeth in all places, and their great solemn Candlemasle, upon the day of the purification of the blessed Virgin: but also the decree of their own Popes, Gregory Gregor. in Decret. Pl●tin. in Sabinian. the first, and Sabinian his successor: the one of which appointed certain Lands for the maintenance of Wax-candles and Lamps in Churches, and the other ordained, Vt accensae Lampades perpetuò in Ecclesys retinerentur: That burning Lamps should be always kept in their Churches. And that they Durand. in Ratic. lib. 1. cap. 1. fetch their patterns from the jews, Durand plainly acknowledgeth, when he saith, That the Church is enlightened by God's commandment. Whereupon it is read in Exodus, Charge the children of Israel, that they offer pure oil of olive, that the Lamps may burn continually in the Tabernacle. It is clear then, that this is a jewish imitation, at least, if they had not rather be counted to be followers of the Gentiles, then of the jews: amongst whom also this custom was in use, to have lights and Lamps continually burning in their Idol Temples: as witness both Tertullian, Lactantius, & Gregory Naezianzene, Tertul. in Apr. ●a●. 35. Lactant. lib. 6. cap. 62. Nazianz. in julian. Orat. 2. 1. Cor. 10. 20. jud. 1. 6. 1. joh. 1. 5. with divers others. Lactantius saith plainly, That they set up lights to their God, as if he dwelled in darkness. And so they did, for their gods whom they worshipped, were devils, who are reserved in the chains of darkness, unto the judgement of the great day. But our God dwelleth in light inaccessible, and he is all light, and in him is no darkness: what need any light or Lamps be set up before him then? If they say, that they have the example of the primitive Church for their warrant. I answer, that it is true indeed, as may appear out of all Ecclesiastical Histories, and the Epistles of Pliny the second, to Trajan, that they had the use of Lamps in their assemblies: but this was in their night-meetings, which they were constrained to use in the time of persecution, not daring to assemble together by day: as is testified both by Eusebius, ●useb. de vita Constant. lib. 4. Epiphan▪ adverse. haeres. sub finem. Tertul. quo supra. Jerom. contra Vigilant. c. 3. Epiphanius, Tertullian, etc. but never in the day time, till Jerome's age, when this superstition began to grow upon the Church. So that this custom is either Heathenish or jewish, let them choose whether: both which are equally disgraceful to the Church of Christ. 8. So likewise they fetch the use of their hallowed water from the jews, if not from the Pagans, for the jews had Numb. 10. their Holy-water made of the ashes of a red Cow, whereby were purged all legal uncleannesses: so have the Romanists their Holy-water sprinkles, to purge and cleanse away all the impurities of the soul. This is plain, not only by their practice, but also by the decree falsely fathered upon Pope Alexander the first: but indeed of some later Pope, which Deconsecrat. D. 3. cap. aquam sale. thus speaketh: We bless water mingled with salt, that all being sprinkled therewith, may be sanctified and purified, which we enjoin all Priests to do: for if the ashes of a Cow being sprinkled, did sanctify and cleanse the people of the jews, then much more doth water mixed with salt, and consecrated by divine prayers, sanctify and cleanse Christian people. Which consequence how vain and impious it is, who seeth not? Vain, I say, for the levitical Holy-water did only cleanse from outward uncleannesses, but the Romish by their doctrine doth purge the soul from spiritual pollutions. Impious, for the Scripture saith, that it is the blood of Christ that purgeth us from all 1. joh. 1. 7. our sins, and not water mingled with salt: and it maketh the comparison not betwixt the ashes of an Heyser and Holy-water, Heb. 9 13. 14. water, but betwixt it and the blood of Christ. This imitation than is both vain and impious, if it be of the jews: and more, if it be of the Gentiles: for what agreement hath the 2. Cor. 6. 16. justin Martyr in Apolog. 1. Temple of God with Idols? And yet so it is also: for justine Martyr telleth us, that the devils, when they heard out of the Prophets of the spiritual washing that should be in the Kingdom of Christ, in an apish resemblance caused his worshippers to purge themselves by the sprinkling of hallowed water. And Theodoret, Theodoret hist. lib. 3. ●. 14. 15. that julian the Apostate commanded their bread, flesh, fruits, and all other kind of victuals, to be purged (as he supposed) by holy-water: and that Valentinian his Tribune, who succeeded him in the Empire, when Fortune's Priest sprinkled him with holy-water, struck the Priest with his fist, saying, Thou hast not cleansed, but defiled me. Hipocrates also the Physician Hypocrates de morb● sacr●. doth witness the same, when he saith, that entering into their Temples, they were sprinkled, not that they might be defiled: but that if they had any sin, they might be purged from it. Thus it plainly appeareth, that this was a Heathenish custom; which how it can agree with the Church of Christ, I know not; sure I am, that in the Primitive Church there was no holy-water besides the water of Baptism, that can be proved by any good authority; for the testimonies of Alexander the ●el. de verbo Dei non scripto. lib. 4. cap. 3. ●useb. de spiritu Sancto. cap. 27. Eras. in Basil. first, Clement and Basil alleged by Bellarmine, are all counterfeit, as partly the matter in them contained, and partly the censure of Eusebius and Erasmus do sufficiently prove, and might here be demonstrated, if I thought it necessary: neither doth it agree with the nature of those times, to the which S. john so lately before had left this doctrine, that the only purgation of sin was the blood of Christ; and not holy-water consecrated by a Priest. 9 In like manner, their use of Incense on their Altars to drive away devils (as they say) doth savour both of judaism and of Paganism. That the jews used to burn Incense in Polyd. Virgil, de Jnuent. li. 5. c. 1. Innocent. 3. de office Miss. lib. 2. cap. 17. Exod. 30. 1. Psal. 141. 2. Revel. 8. 2. sacrifice to God, is no question, for they had their Altar of burnt Incense appointed by God himself for that purpose: & this Altar (without question) was a type of Christ our Mediator, and the incense of the prayers of the Saints, which are then acceptable unto God, when they are offered up in the name of Christ, who is the Altar that sanctifieth all our sacrifices. This is so evident, not only out of holy Scripture, but from the full consent of all Writers old & new, that it is needles to stand to prove it. And therefore offering of Incense being a shadow of things to come, why should it still remain, seeing the Sun of righteousness is risen in our Horizon, and hath dispelled all shadows by the glorious beams of his presence? As touching the Pagans, Polydore Virgil confesseth, that it was their custom to offer Incense to their Idols. Polyd. Virgil de Invent. li. 5. c. 1. Theod. li. 3. c. 15. & 16. And Theodoret affirmeth, that when julian distributed gold amongst his Soldiers, he commanded an Altar full of coals to be set by him, and Frankincense to be laid on a Table, to the end that every one would receive gold at his hand, should first cast Frankincense upon the Altar: and this he did to distinguish the Pagan from the Christian. By which it is evident (by the way) that at that time this was not in use in the Church. This jewish and Paganish custom then, how cometh it to pass, that it should now be taken up as a holy service of God? Are not all jewish Ceremonies at an end by the coming of the body which is Christ? And is it fit that Christians should learn to worship God from the Gentiles, which were worshippers of devils? These things are so dissonant to the nature of true Religion, that they admit Arnob. l. 6. & li. 7. page 226. Euseb. in orat. ad Sancta. Coelum. no just reconciliation. Sure it is, that the Primitive Church never knew the use thereof, as appeareth both by that Example of julian before alleged out of Theodoret, and also by testimonies of Arnobius, Eusebius, and Augustine: all which acknowledge that the Church in their time had no 〈…〉 n Psal. 49. & 50. such custom. We go●●into Arabia (saith Saint Augustine) to fetch Frankincense, God requireth of us the sacrifice of praise. As for the ancient liturgies and Dionysius, that mention it in God's service, we care not for them, seeing all men either vehemently suspect them, or utterly reject them as counterfeit. 10. Again, the jews had their holy oil wherewith their Kings, Priests, and Prophets were anointed, which was a type and figure of that spiritual unction of grace, wherewith Psal. 45. 7. john 3. 34. 1. joh. 2 27. Christ our head was anointed above his fellows, and all his members in a due proportion. The Church of Rome hath also revived this Ceremony, and that after a far more superstitious manner: for there was not half such a stir at the making of the holy oil of the Tabernacle, as there is at the consecrating of their holy Chrism: it would even provoke Gallas. the spleen to laughter, and the gall to bitterness, to hear or behold the apish tricks that they use at the making of their precious Chrism: such muttering, such charming and enchanting, such blowing and breathing, such exorcizing and conjuring the devil, by the mitted Bishop first, and then twelve Priests in their order, before they come to ave Sanctum Chrisma, All hail O holy Chrism, as is wonderful. What is this, I pray you, but a professed restoring of a jewish Ceremony, and a plain declaration that their Priests are rather jewish than Christian? and that those graces of God's spirit, which were figured by their holy oil, are not to be found in cheir Church, seeing they retain so superstitiously the type thereof? If they say that Saint james mentioneth oil to be used at the visitation of the sick, whereby they recovered health: I answer, first, that this was no such consecrated oil as is in use in the Church of Rome: and secondly, that it was applied only to the sick that were in danger of death, not to young Infants that are new come into the world, at their baptism: thirdly, that it was not an instrument of spiritual grace, but of corporal health: and lastly, that it lasted only during the time that miracles lived in the Church, and died when they died: so that Saint james his oil maketh nothing for the maintenance of the Romish Chrism: and therefore I leave it unto them as a mere jewish superstition. 11. Lastly doth not the high Priest of Rome imitate the high Priest of the jews in his Pontifical garments? are not their Friars and Anchorites apish counterfeiters of the levitical Nazarites? doth not their jubilee both in name and nature represent the jewish jubilee? no man that knoweth the one, and seeth the other, but will confess this to be true: for Aaron wore a Crown upon his head, to signify the Kingly power of Christ: the Bishop of Rome hath three Crowns, to signify (forsooth) his threefold power in Heaven, Earth, and Purgatory. Or as Aretine jested, one for the flesh, another for the world, and the third for the devil, and none for God. Aaron had a plate on his Crown, wherein was engraven Holiness Auent. to the Lord. The Bishop of Rome used to wear a plate on his head, wherein was written the word Mystery, as if he would profess himself to be the upholder of that mystery of iniquity spoken of by the Apostle. Aaron had his Ephod 2. Thes. 2. 7. and rob: the Bishop of Rome hath answerable thereunto his rich Pontifical attire, which in many resemblances is like unto the same: yea, the Romanists do plainly judaize in bringing in again into the Priestly order such variety of garments, as the Pall, the Mitre, the Crozier-staffe, the Albe, the Chimere, the grey Amice, the S●oale, with such like. Insomuch, that when their Bishops come forth to do divine service, a man would think that he saw Aaron addressed with his attire to sacrifice at the Altar. 12. As touching their Friars and Anchorites, how like are they to the Nazarites of the Law: the Nazarites might not drink wine nor strong drink: no more may divers of the religious shavelings by the rules of their order. They were tied by a vow which they might not break without sin: so are these at their first entrance into their Cloisters and Cells; and that so strictly, that they account it a greater sin to violate that vow of voluntary Religion, than the vow that they have made to God in their baptism: and therefore they hold it a less sin to commit fornication, which they have vowed against in baptism; then to marry, which they made vow against when they took upon them the religious order, as hath been proved in the former reason. They might not meddle with worldly affairs, during the time of their separation; no more may some of these Romish votaries, they may not so much as handle money (forsooth) with their bare hands; but with Gloves on, they will receive as much as they can lay their clutches on: and even whilst they thus seem to contemn riches, they spread their nets to draw whole Towns and Countries into their possessions. Only in this the Nazarites and they differ: they were true worshippers of God, and their order was God's ordinance: these are monstrous hypocrites, hidden under the cloak of Religion, neither are their orders of God, but as Chaucer long ago sung, The devils excrements. 13. Lastly, for their jubilee ordained first by Boniface the eight, to be every hundredth year, after brought down by Clement the sixth to every fifty year: and after that by to every three and thirtieth year; and lastly, by to every five & twentieth year, where it resteth. What is it but a renovation of that jewish ceremony, which was instituted by God, to signify that everlasting happiness and joy, which was brought into the world by Christ our Saviour? The Trumpeters whereof were first the Prophets, as Esay for example, who in the person of Esay 61. 1. Christ proclaimed good tidings to the poor, healing to the broken hearted, liberty to the Captives, and redemption to the Prisoners▪ the acceptable year of the Lord, etc. Secondly, the Angels who professed, that they brought glad tidings of great joy that should be to all people, at the birth of our Saviour jesus Christ. And lastly the Apostles, who when they Luke 2. 10. 11. began to preach the Gospel, proclaimed this great jubilee to all the world that should believe in Christ, ●o continue not a year, but for ever and ever. To imitate this ceremony then, what is it, but with the jews to expect the Messias to come in the flesh, and to disclaim the glad tidings of the Gospel, as a false message, deceiving the world? This is so jewish a superstition, as the very name, time, and use, declare that nothing can be more. 14. Thus we see, how in the imitation of the levitical ceremonies, the Church of Rome goeth in equipage with the Synagogue of the jews: from whence may be deduced these two conclusions. First, that the light of the Gospel is either utterly extinguished, or at least very dimly shining amongst them: for it is a true rule, the more shadow, the less light; and the more light, the less shadow: and therefore those Northern people called by the Philosophers Amphisei●, because their shadow goeth round about them in a circle, have the Sun so far remote from them, that they are scarce refreshed with the beams thereof: but they which have the Sun perpendicularly over them, are Ascij, without shadow. And what is the night, but the dark shadow of the earth, and the day, but the removing of that shadow by the coming of the Sun? The Church of Rome then being thus enwrapped, and compassed about with the superstitious shadows of jewish ceremonies, plainly declareth, that either the Sun is not risen amongst them, or that it is very far off, even in the skirts of their Horizon. Secondly, that their Church is not as they brag of it, the only Catholic Church, but rather the whore of Babylon, for her attire bewrayeth her condition: a chaste Matron is attired decently, but not garishly, but a strumpet like jezabel, sets forth herself with garish deckings, and a painted face to allure lovers unto her: the Romish congregation then being thus adorned, not like a chaste Matron, but like a light Harlot, with the garish attire of jewish ceremonies, all in pomp and ostentation, discovereth herself not to be the Spouse of Christ, but the strumpet of Antichrist. And so I conclude the first part of this argument, that seeing one piece of the jews enmity to Christ, consisteth in retaining the levitical ceremonies, which had their accomplishment in Christ: therefore to imitate them in this respect, is a plain demonstration, that their Religion is not from Christ, but from Antichrist, his professed enemy. 15. The second point wherein they imitate the jews, is far worse than the former: for it is in their Rabbinish and Cabalistical traditions, which as they are most gross corruptions of the law, so are they the foulest enemies to the Gospel of jesus Christ that the world hath. I will not stand to reckon up the foolish & ridiculous niceties of the brainsick Rabbins, wherewith the ignorant jews are at this day besotted, and which are as a veil over their eyes, to hinder them from seeing the truth. I remit the Reader for these things to Buxdorfius, Buxdorf▪ Synag. judaic▪ Paul. Fag. Sixt. Senens. Bibliot. lib. 2. Galat. de Arcanis. Paulus Fagius, Sixtus Senensis, and Galatinus: my task is to show, how the Church of Rome imitateth them in many of these their absurd fancies, which will prove their Religion to be little better than theirs. 16 First, the jews hold, that Moses received two laws of God in mount Sinai; the one written, and the other unwritten: this latter they call their Cabala, and they say, that Moses by word of mouth commended it to joshua, and joshua to the Elders of Israel, and they to the Prophets, and they again unto the Masters of the great Synagogue under Esdras, from whom their wisemen called Cachamim successively received it, and in this they glory, calling it the joy of their hearts, and the refreshing of their bones. This unwritten Cabala, was at the first preserved only in the hearts of their great Cachamim or learned Masters, and delivered by them to the people by mouth only: afterward it began by little and little to be commended to writing, and was at the first called Mischua, that is, the law repeated, after the Thalmud of jerusalem: and lastly, the Thalmud of Babylon, which is the most sacred Scripture, by which the jews are governed and directed at this day, and which they prefer before the law written: for the law written (say they) can neither be understood, nor expounded without the help of this, neither is perfect, unless this be added to it. Thus dote the jews upon their Thalmud and Cabala. 17. And do not the Romanists dote as much about their unwritten traditions? hear and judge: first, with them they Concil. Trident▪ Bellarm. de ●erbo. Coster Enchir. divide the word of God into verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, written and unwritten: their unwritten word is nothing but oral Traditions, delivered (as they say) by Christ himself to his Apostles alone, and not to his common Disciples, because it contained the high mysteries of the Kingdom of God, and by them conveyed to their successors, Bishops and Elders of the Church. Secondly, they affirm also with them, that these oral Traditions are of equal authority and necessity with the word written, yea, that the word written is of no authority at all, quoadnos, in respect of us, except it be authorized by the tradition of the Church. And thirdly, they teach that the word written is imperfect, unless the unwritten Cabala be added unto it, and that, not one alone, but both together make a perfect rule both for faith and manners. Do they not now judaize in all these points? Yes, the Romish Apologers, to prove their doctrine of traditions, fetch an argument from the jews Cabala, as may be seen in a late tractate, falsely called the Catholic Apology: which is so much the more strange, because their own Sixtus Senensis professeth, that the jewish Thalmud is fraught with innumerable Sixt. Senens. Biblioth. lib. 2. blasphemies against God and his Christ our Saviour, and impieties against the law of Moses, besides other infinite fopperies. Is not this then a good pattern for them to imitate? and is it not a sound argument that is deduced from such premises? Surely their traditions which they build all their superstition upon, thus symbolizing with the jewish Cabala, can be of no better credit than it is: and what credit that hath, not only their Senensis before, b●t Galatinus, another stout champion of theirs acknowledgeth, when he saith, that it is mere madness to approve all their unwritten traditions, Galat. de arcan. v●rit. Cathol. l. 1. c. 7. which they brag to have been delivered in mount Sinai, and from thence orderly to have descended to posterity. Now that which he speaketh of the jews Cabala, may as truly be affirmed of the Romish traditions: let them therefore go arm in arm together, since they will needs have it so, ●● joint enemies to Christian Religion. 18. Again, the jews ascribe so much credit and faith to their Cachamim or illumined Doctors, that whatsoever they teach, be it right or wrong, they must not inquire into the truth thereof, but receive it as an article of their Creed, and build their faith and salvation thereupon. Thus writeth one of their own Rabbins, to wit, Rabbi Isaac, that died in Portugal, Anno 1493. We are bound (saith he) to give no less Rabbi Isaac Abbu●ah. li. Menoras' ha●aer▪ pa. 23. col. 1. credit to every rabbin in their sermons, and mystical or allegorical explications, then unto the Law of Moses itself: and if there be found in their words any thing hyperbolical, or contrary to nature and sense, we must ascribe the fault thereof to our own defective understanding, and not unto their words. And the same is the doctrine of their Thalmud. Their speeches (saith it) are Thalmud. tract. de Sab. c. 2. p. 30. the speeches of the living God, neither doth one word of theirs fall to the ground in vain: and therefore we are bound to believe all things whatsoever are written of them, or in their name, for it is the truth: neither must any man laugh at them, neither in his countenance, nor in his heart, for whosoever shall do so, shall not escape punishment: and his punishment (they say) shall be this, that he shall be tormented in hell, in boiling excrements. And Lib. Brandspiegelium. in another Book the jews are commanded to say, Amen, not only to their Prayers, but also to all their Sermons and allengoricall expositions. Yea, if two Rabbins contend and contradict Thalmud. each other, yet they are bound to believe both of them, because the words both of the one and the other, are the words of the living God, though they understand not each other. And in a word, so great is their madness, that they are not ashamed Luther in victo. contra jud. 107. Rab. Solom. Ia●d. in cap. 17. Deut. vers. ●1. Burd. synag. jud. ca 1. pa. 66. to say, That the words of their Rabbins are more to be regarded then the words of Moses law, and that if they teach that the right hand is the left, and the left the right, yet they are bound to believe them. 19 And is not the Church of Rome parallel to them in this case? I will not condemn them, but let their own words be their judges. Thus write the Rhemists in their Annotations Rhem. Annot. in Acts 17. 11. upon Acts 17. 11. The hearers must not try and judge whether their Teacher's doctrine be true or no, neither may they reject H●s. de expresso verbo Dei. Andrad. defend. Trid. lib. 2. Bell. de verbo Dei interpret. lib. 3. ca 8. & 9 that which they find not in Scripture. The same is the tenant of Cardinal Hosius, Andradius, and all other of that stamp: Bellarmine affirmeth, that the people must believe what soever their Passors teach, except they broach somenew doctrine, which hath not been heard of in the Church before: and if they do so, yet they must not judge of them, but refer them to the definitive sentence of the Pope; to the which they must yield full consent without further examination. Yea, he impudently concludeth in another place, That if their ordinary Pastor teach falsehood, Idem de Clericis lib. ●. cap. 7. & another that is not their Pastor teach the contrary truth, yet the people ought to follow their Pastor erring, rather than the other, telling the truth. And another blasphemous Cardinal giveth a reason thereof; Because (saith he) if a man did not believe that Card. Sanct. Angel. ad leg. Bohen. Christ is very God and man, and the Pope thought the same, he should not be condemned. For (saith a third Cardinal) the judgement Io. de Tur●ecremat. sum. de Eccles. li. 2. ca 26. of the Pope is the judgement of God, and his sentence the sentence of God. As if the judgement and sentence of God could be erroneous, which the first Cardinal supposeth concerning the Pope: or as if the Pope's sentence, being erroneous, could be the sentence of God, as the second affirmeth. Observe their blasphemous absurdities. Silvester Prierias concludeth this Siluest. Prierias contra Luther. point, when he saith, That whosoever resteth not on the doctrine of the Roman Church, and Bishop of Rome, as the infallible rule of God, is an Heretic. And the Canonists stick not R. Cupers de Eccles. to say, that the Pope is subject to no law, but that his judgement is in stead of law, and that his actions are not to be inquired Extrau. de translat. Episcop. & de praebend. into: neither may a man say unto him, though he lead thousand souls into hell with him; Sir, why do you thus? and that it is not better than sacrilege to call in question the Pope's fact, or to judge of his actions. Thus an infallibility of judgement, and an impossibility of erring is ascribed unto the Bishop of Rome▪ so that whatsoever he propoundeth, be it right or wrong, must be received upon pain of damnation. Neither is it ascribed only unto him the world's high Priest, but also to their Councils and inferior Pastors, animated by his spirit, whose doctrine is to be heard, and not examined, Bell. ut supra. Navar. ●●chir. in I. precept. c. two as they teach. And therefore it is esteemed a great sin amongst them, for a man to make question of any doctrine brought unto them by any Romish jesuit, Friar, or Priest: & when at any time they are conferred withal about their Religion, presently, not being able to answer, their refuge is to refer us over to their Priests; of whose learning and judgement they have such a persuasion, that though Scripture and reason be against them; yet their opinions prevail more with them, then either of these. So, that hence it is most evident, that as the jews are bound to believe all that their Cachamim teach, and not to stand to examine what it is that they teach: so the Romanists are bound by their Religion to entertain into their Creed, whatsoever is taught them by their ordinary Pastors, without all inquiry and search into their doctrines, whether they be true or false. And as this is one chief cause of the jews obstinacy against Christian Religion: so is it also of that miserable superstition which reigneth in the Church of Rome: for if the people were but persuaded, that their learned Doctors might err and deceive, they would certainly suspect their doctrines, and try them by the touchstone of the holy Scriptures, and so at length might be reclaimed from their errors: thus they march together in this point also. 20. Again, the Romanists are like unto the jews in their doctrine and practice of praying for the dead: for they hold and teach, that prayer & sacrifice is to be offered for the dead, grounding their opinion partly upon the example of judas Maccabeus, who as they affirm, procured sacrifice to be 2. Maccab. 12. 40. 41. 42. 43. offered by the Priests, for the dead that had trespassed by taking to themselves the idolatrous jewels of the jamnites, and partly upon the Talmudical traditions of divers of their ancient Rabbins: but they have no ground nor warrant for the same in the word of God: for as concerning the books of the Maccabees, they themselves acknowledge that they are not Canonical Scripture: and for the Scripture, we find no such precept or example in the whole volume of the old and new Testament: neither is it likely that God would have omitted in the law that kind of sacrifice for the souls of men, where he prescribeth sinne-offerings for bodily pollutions, and every light trespass, if he had thought it necessary. That this is the opinion and practice of the jews, their practice Minhagim pag. 12. Orach. ●●aij in Nu. 28. Brandspiegelium. at this day beareth witness: for they use to say over the dead bodies a certain prayer called Kaddish, by the virtue whereof (as they think) they are delivered out of Purgatory; especially if it be said by the son for his father, and if he have no son, by the whole Congregation on their Sabbath days. And that this also is the doctrine and usage of the Church of Rome, besides their Books, their Masses for the quick and the dead, their Diriges and Trentals do sufficiently testify: And that they fetch this custom from the jews, may appear by two reasons: first, because one main argument of theirs, which they call a demonstration to prove the lawfulness hereof, is derived from the example of the jews; as we may see both in Galatinus, Coccius, and our late Galat. de secret. Cathol. fid. Coccius Thesaur. Cathol. fid. Apolog. Cathol. fid. Bredenbach. de diss. componend. English Apologists. And secondly, because as it is confessed by their own Bredenbachius, it is not found in all the writings of the Apostles and Evangelists in the new Testament, and we may add hereunto, neither in the old, unless by distorted and misalledged texts, which are not worth the answering: except only that forenamed passage of the Maccabees, which notwithstanding is corrupted both by the Translator, and also the relator jason Cyreneus, as is unanswerably proved by our famous Countryman, Doctor Reynolds: Reynold. de Idololat. l. 1. c. 5. sect. 8. & 9 the word (Dead) being cogged into the Text by some cunning juggler, which is not in the Original, wherein lieth the pith of the argument. And therefore it must needs follow, that the Romanists do merely judaize herein. And for the Fathers which they allege for the proof of this article, let their own Cassander give satisfaction: who affirmeth, Cassand. consult. art. 24. that the ancient Church used prayers for the dead, either as thankful congratulations for their present joys, or esse as testimonies of their hope, and desire of their future resurrection, and consummate blessedness both in their bodies and souls: and this he proveth out of Cyprian, Augustine, Epiphanius, Chrysostome, and ancient liturgies. 21. Again, they judaize in their doctrines of Limbus Patrum, and Purgatory: for Purgatory▪ it hath been already touched in the former section, and for Limbus Patrum, it is Galatin. Apolog. Cathol fid.. Ecclesi▪ 24. 37. ●●●tak contra D 〈…〉. l. 8. p. 5●7. co●sessed by our adversaries themselves, that it is the tenant of the jewish Rabbins, warranted (as they say) only by a Text in Ecclefiasticus; which being both corrupted in the translation, as our worthy Champion Doctor Whitaker hath proved: and being also no part of Canonical Scripture, doth plainly show, that it is a mere Rabbinish conceit, hatched in their brainsick Thalmud, and not bred in holy writ. Yet our Romanists lay fast hold on the same opinion, without any other certain ground to build it upon. For as touching the places of Scripture collected by them, to prove this assertion, they are either so impertinent or distorted, that the meanest judgement may easily descry their weakness: for either they are derived from a word of an ambiguous signification, as Bel. de Christi anima. l. 4. ●. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the speech of jacob, Gen. 37. 35. which signifieth sometimes the grave, and sometimes hell, by the confession of their great Bellarmine, or from a Parable, as that place in Luke 16. concerning Abraham's bosom, confessed by Maldonate Maldonat. in hunc locum. to be parabolical, because bodies are not yet tormented in hell: but here is mention of a finger and a tongue: or from an allegory, as is that place of Zacharie 9 11. where is mention made of losing Prisoners out of the pit wherein is no water, which both Salmeron and Bellarmine acknowledge to make Salmer. in 1. Cor. 15. disp. 26. Bel. de Purgat. lib. 1. cap. 3. more for Purgatory then for Limbus, but in truth for neither: it signifying literally nothing else, but the deliverance of the Israelites out of the Babylonish captivity, and tipically the redemption of the Elect from the bondage of Satan and hell, which they are liable unto: or lastly, are merely impertinent, as those places, Heb. 11. 39 4. 1. Reg. 28. 1. Pet. 3. 19: the first, Ribera comment. in hunc locum. whereof intendeth the consummate and perfect blessedness of body and soul, which the Fathers had not attained unto. The second meaneth not the true Samuel, but the devil in his August. de octo Dulcit▪ question. shape and likeness: and the third is to be referred, not to Christ's d●scension into hell, but to the operation of his Divinity, which he exercised from the beginning of the world, preaching by the mouths of just men, as both S. Augustine Idem. Epistol. ad ●umod●um. and Aquinas expound the place. How can any sound conclusion now be drawn from Texts that are either equivocal, Aquin. part. 3. q. 52. art. adsecund. or allegorical, or parabolical, or impertinent, and all by their own confessions? Therefore it must needs follow, that seeing this doctrine hath no sure foundation in God's word, but is founded upon the jews profane Thalmud, that it is no better than a mere Rabbinish conceit. 22. Again, they join hands with the jews in their doctrines of Free-will, invocation of Angels and Saints, and merit of good works: all which the modern Rabbins hold as articles of their Creed, deriving them from their predecessors the pharisees that went before them. Petrus Galatinus that Gala. de Arno. Cathol. v●nt. lib. 6. ca 6. Rabbinish Romanist, reckoneth up a number of them that were all Patrons of Free-will, and not as it is set free by grace, (for so we hold that a man hath free-will to good) but even by nature before grace, as the Romanists hold. And so also of Invocation of Saints, some of them affirming that the pure Flau. joseph de Bell. jud. lib. 3. cap. 14. Rabb. Abraham in Gen. 22. Li. praecat. juda. souls which hear them that pray unto them, have a place in heaven. Others, that the jews used to interpose in their prayers betwixt them and God, Isaac, as an intercessor. Others, that prayers are to be made to Angels, to open the gates of Paradise, and to appease God's wrath. And lastly, the Romanists Apol. Cathol. themselves affirm, that when our Saviour cried out on the Cross, Eli, Eli, etc. the jews would never have supposed that he had called for Elias, had it not been an usual practice amongst them to call upon the Saints departed. Lastly, touching Buxduorf. synag. judaic. the merit of work, the jews teach, that God once every year, to wit, in the month of September, at what time he created the world, calleth all men's lives to an account for the year past, and openeth three Books, one wherein are written the names of notorious sinners and Atheists, called The Book of Death: another, in which are enroled the names of just and holy men, called The Book of Life: and a third, for such as are in a mean betwixt both, neither exceeding bad, nor exceeding good, but of a mixed disposition, and these have respite given them till the day of reconciliation to repent in, which is the tenth day of the same month; at which time if their good doth exceed their evil, than it goeth well with them; but if their evil exceed their good, than they are registered presently in the Book of Death. And lest GOD should be deceived, they say, that he holds in his hand a balance, into one scale whereof he puts their good works, and into the other their evil deeds, that he may measure out his rewards according to the weight of the one or the other. How ridiculous a fable is this? Much like unto the Poetical fiction of Min●s, Aea●us, and Radamanthus, the three judges of hell, whom the Poets feign to sit there, weighing the souls of men, and giving sentence upon them according to their poised and weight. By this it appeareth, that the foolish Rabbins maintained free-will, invocated Saints and Angels, and esteemed their works meritorious: All which are the very opinions of the Church of Rome, believed and practised of all the professors of that Religion: which is so much the more absurd, because they themselves confess in special, concerning the doctrine of Invocation Suarez tom. 2. in 3. part. Thom. q. 52. art. 1. disp. 42 of Saints, that it was not taught unto the people of the old Testament for fear of Idolatry, nor at the first preaching of the Gospel, for fear it should seem unto them a hard and harsh doctrine: and in general, that it is madness to rely our faith upon the jewish Thalmud, seeing the Thalmudicall Writers are full of impieties and blasphemies, and therefore Sixt. Senens. biblioth. Sac. lib. 2. § tradit. have not only been prohibited to be read, but also condemned to the fire by divers of their own Popes: all which notwithstanding, our Romish Rabbis fetch a demonstration for the maintenance of these doctrines, from the example and practice of the jews. 23. In like manner the jews had those that professed a monastical and single life, which were called Essaeans, from Sigor. de repub. hebraic. l. 5. c. 11. the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Saints or holy men, as some suppose, because (forsooth) they took upon them to be more holy than others; and therefore would not offer sacrifice with the people, because they thought them not so holy as themselves. And these, as josephus and Philo testify, professed continency from marriage, community in goods, and abstinence from meats, not by any warrant out of God's word, but only by the authority of their unwritten traditions. And do not the Romanists imitate them in the same kind? What are their Monkish Votaries but Apes of the jewish Essaeans? And what is their Monastical profession▪ but a pretence of a state of rare holiness and perfection? They vow chastity in single life, and abhor marriage as a state of pollution: they abstain from meats, and profess voluntary poverty, with a community of goods: and all this they do, that they may seem more holy than others, and merit heaven by their holiness, having withal answerable unto them, nothing but tradition for their warrantise, without either sound precept or true example out of holy Scripture. For, grant that their evangelical Councils are such as they would have them to be, and that vows in Christianity are lawful: yet it is certain that the authority of Councils, and the lawfulness of vows do neither warrant nor allow their superstitious and idle monkery, nor the blasphemous opinion of Bell. de Monac. lib. 2. cap. 6. merit, which they ascribe unto such voluntary devotions, nor yet the necessity of irrevocation, though by the frailty of man's nature there be an impossibility of performance. And so both in substance and circumstance they want the authority of god's word to uphold them. Let then the jewish Essaeans, and the Romish Monks, walk together, as in one path of superstition, so under one cloak of hypocrisy: for that which Sigonius affirmeth of the one, that they were by Nation, Sigon. de Repub. hebraic. li. 5. c. 11 Jews; and by manners hypocrites, we may truly confirm of the other, that they are Christians by profession, but hypocrites by conversation. And as those Essaeans did far degenerate from the ancient Nazarites and Rechabites, whom they pretended for their patterns: so these do as far and more from those ancient Monks that lived in former ages of the Church, as is unanswerably demonstrated by many of the learned Champions of our Church, especially Doctor D. Mort. protest. Appius li. 1. c. 2. 38. 〈◊〉 way to the true Church. ●●g. 45 Mort●n, and Doctor White: to whom I refer the Reader for fuller resolution in this point. 24. The jewish Rabbins also taught, that the damned souls in hell and Purgatory had some refreshing and rest upon every Sabbath day, assoon as a certain prayer was chanted out by them with sweet melody: and therefore, that on 〈…〉. 14. every Friday at night there is a great shout in hell for joy of the ensuing Sabbath, and on their Sabbath day at night a doleful cry for grief of their return to their pains. Thus the Rabbins doted: And do not our Romish Rabbins dote in like manner? They also teach, that the damned souls have some refreshment and ease upon the Sabbath day: as in the Legend. Sancti Brandonis. legend of S. Brandon it is written, how that holy Abbotfound judas the Traitor sitting upon a stone in a certain Island, and demanding of him what he was, and why heesate in that place: he answered, that upon every Saturday at noon, until after Evensong upon Sunday, he was suffered to sit there out of the hellish torments, to be refreshed and comforted during the Sabbath: Now if judas found this favour, must we not think that all other obtain the like? 25. The jewish Rabbins devise strange tales of walking oh ghosts, for the upholding of the walls of Purgatory, as that Rabbi Akiba should meet once in the way, a man with a heavy burden of sticks on his back, who upon examination Buxdorf synag. Judaic. confessed, that he was a Purgatory Ghost, carrying such a bundle of sticks every day to burn himself: and that the Rabbi finding out his son, taught him to say the prayer called Kaddisch, which was so effectual, that in a dream this ghost returned to the Rabbi, with thanks for his delivery, and said, that he was now in 'Gan Eden or Paradise, and no longer in Purgatory. This and such like tales they tell for their Purgatory: wherein the Romanists may behold their face as it were in a glass: for are not their Books and Legends full stuffed with such trash? is not this article of their Religion maintained by this argument? are not the minds of the vulgar possessed with such fearful fables? I will not stand to show how full of falsehood these narrations are, nor how contrary to the ancient doctrine of the chiefest Fathers, and Primitive Church; (that shall be discovered in a more proper place) only I show how poor Purgatory, both with jews and Romanists, is upholden by walking ghosts, or else it would fall to the ground. 26. The jewish Rabbins teach their people, to confess one to another their sins the day before their feast of reconciliation, which is the tenth day of the month Tisri or September and that in a secret place of the Synagogue; where each receiveth mutually at his fellows hand with a leather belt 39 blows, and at each blow the party beaten beats themselves on the breast, and saith one word of his confession, taken out of the 78. Psalm and 13. verse: then the striker lieth down, and receiveth like penance at the hands of the former: this done, they run home, and make merry with the Cocks and Hens of reconciliation, supping largely because of the next days fast. Now do not our Romanists imitate them in this May▪ game of confession, and hypocritical penance? They must also confess their sins in secret, and receive a short penance for their long sins, and that once a year principally: with a certain persuasion of meriting thereby remission of their sins, and when they have done, do they not return, like the dog to the vomit, to their old courses? If a man shall observe them well, and compare their practices together, he shall easily perceive, how both of them alike turn that severe discipline of the Church which they brag so much of, into a mere mockage and pastime. 27. The jewish Rabbins look for Elias the great Prophet, to come before their long expected Messias. And doc not our Romish Rabbins tell us that Elias must come before the second coming of Christ? they are both alike in this erroneous conceit, save that the Romanists err worse than the jews, for that they will have Elias to be the forerunner of Christ's second coming, whereas the jews expect him, according to the prophecy of Malachy, together with our saviours Malach 45. Matth. 11. 14. application thereof, before the first coming of their Messias. 28. The jewish Rabbins imagined, that every one had attending upon him two Angels, one good and another bad, the one to protect and bless him, if he behaved himself devoutly and reverently in God's service; the other to curse and afflict him, if he found him failing in his duty. Our Romish Rabbins teach the fame doctrine, as if all the Angels were not ministering spirits, for the good of them which are heirs of salvation: and as if a man had but one evil spirit to tempt and annoyed him, whereas in one man there were found a whole L●ke ●●●. L●ke ●. ●. legion, and in one woman seven devils at once, as we find recorded in the history of the Gospel. 29. The jewish Rabbins taught that those shall be more severely punished, who should violate the precepts of their Scribes, than they that should transgress the law of Moses: and do not our Romish Rabbins affirm the same in effect, when they impose a greater punishment upon the breach of one of their traditional decrees, then if a man'breake the precepts of God's law? as for example, if a man eat flesh in Lent, or after a vow marry a wife, then if he commit adultery or break the Sabbath? 30. The jewish Rabbins persuade the silly people, that they are the only Elect people of God, who easily can keep not the Decalogue or ten Commandments alone, but the whole law of Moses: and therefore that the law consisting of six hundred and thirteen Commandments, whereof three hundred, threescore and five are prohibitions, as many as are days in a year or veins in a man's body, and two hundred, forty and eight commanding precepts, just so many as a man hath members in his body; if every member of a man do every day perform one of the precepts, and omit one of the things prohibited, the whole law of Moses may be every year, and so for ever fulfilled. Thus they vaunt of their own strength to save themselves, and therefore seek not for a Saviour without themselves. And what do our Romish Rabbins but the same, when they affirm, that a man may in this stateof mortality, perfectly fulfil the whole law: yea, even do more than the law requireth, and so supererogate? what need have these of the death of Christ, to purge away their sins, when they can thus by the aid of God's grace (as they say) keep all the Commandments, and so pay the uttermost debt of their obedience? Let them go together then as enemies unto Christ in this opinion also. 31. To conclude: the jewish pharisees fasted twice a week: so do our Romish ones, save that they alter the order, but not the number of the days: for the jews fast the second and fifth day of the week: the Romanists the fourth and sixth. The jewish pharisees used in a blind devotion, to beat their heads against the walls, till blood came, to use thorns in their skirts to sting themselves, to lie on planks, on stones and thorns, to drench themselves of●●n cold water for the reserving of their chastity: so do ou Romish P●arises, they make a show of whipping and scourging their own carcases, of going barefoot & woollward, of drenching themselves in cold water (as we read, that Fr are Francis was wont to do) and all (forsooth) both to tame the rebel'ion of their unruly flesh, which will not be tamed by these means of their own invention, having left the ordinance of God, and by penance to make satisfaction for their former sins: but it will one day be said unto them, who required these things at your hands. In vain ye worship (O ye hypocrites) teaching ●say 29. 13. Math. 15. 8. for doctrines precepts of men. 32. The jewish pharisees would not converse with any of a different Religion, especially the Samaritans, whose Buxdorf. Synop. judaic c. 11. bread they thought it as unlawful to eat, as to eat Swine's flesh: and for Christians, they account it a sin to keep faith and promise with them, to afford them any succour: yea, not to do them any mischief that lieth in their power: and therefore in their prayers one part of their devotion is, most direfully to curse all those that profess Christian Religion. The Romish pharisees do likewise, they dam all to hell that are not of their Religion, they deny faith to be kept with Heretics, they hate all that are not subject to their Pope, but above all, the poor Protestant: him they curse with Bell, Book and Candle, and abhor him more than a jew or a Turk: yea, once a year ordinarily and in public, they curse us to the pit of hell, which I take it to be upon every good Friday. They say, that the Father may not nourish his own child, if he be an Heretic, nor the child honour his Father, nor the Prince defend his Subject, nor the Subject obey his Prince: all bonds of nature, policy, religion, are pulled in pieces by these Romish pharisees. 33. The jewish pharisees used not to fast without a disfigured face, nor give an alms without a Trumpet, nor seldom pray, but in the corners of the streets and highways, that they might be seen of men, all for show, nothing for substance. And are not our Romish pharisees their equals in this? Is not their religion all in ostentation? do they hide themselves when they fast and pray? do they not blow a trumpet before their deeds of charity? their hypocritical abstinence from flesh on set days, when as in the mean while they farce themselves with dainty fish and delicate junkets; their mumbling up so many ave Maries, and Pater Nosters, in the streets and Market-places, their crouching at every Cross; and lastly, their Almsdeeds extorted by fear, either for penance of sins committed, or in hope of meriting the kingdom of Heaven, and employed for the most part to the feeding of a multitude of idle Drones, Monks and Friars, fatted in a Cloister, like Boars in a sty, do prove this to be true which I have said. 34. The jewish pharisees under colour of long prayers & great Mat. 23. 14. devotion, devoured widows houses: the Romish pharisees by the same pretext of holiness, suck down into their paunches not the Cottage of some poor widow, but the rich and fair Patrimonies of seduced Gentlemen, noblemans, and others: the jewish pharisees compassed sea and land to gain Mat. 23. 15. a Proselyte to their profession: our Romish pharisees travel all Countries, & labour by all possible means to win souls to their religion, and to reconcile men to the obedience of the Bishop of Rome; and when they have wrought their purpose, as those, so these make them twofold more the children of hell, than they were before. 35. Lastly, the jewish pharisees like hypocrites made clean the outside of the cup and platter, but within were full of bribery and excess; and therefore are compared by our Saviour to whited Tombs, which appear beautiful without, but within are full of all filthiness. So, our Romish pharisees come to us in sheeps clothing, giving a bright lustre of holiness, and austerity in their extern behaviour; but inwardly are ravening Wolves, devouring the flock, and have their hearts fraught with all manner of villainy; as lying for advantage, equivocation, covetousness, ambition, unclean lusts, and other inordinate affections, as the secular Priests boldly object against the Loyolian Sect, and are taxed back again by Quodlibet per totum. them as guilty of the same crimes. 36. This subject might be enlarged by many more particulars, Conclus. but that I forbear to stir this sink any further, and weary the Reader and myself, having a long journey yet to travail. This that hath been spoken, I suppose to be sufficient, to prove the truth of the proposition, that the Romanists imitate the jews in those things wherein they are enemies unto Christ, both in respect of the legal Ceremonies, which are vanished by the appearance of the Sun of righteousness; and also in respect of their Thalmudieall traditions, which were never found in God's Book, but are the foppish dotages of their superstitious Rabbins. And is it not strange, that notwithstanding all this, they should brag themselves to be the only Catholics of the world, and their Church the only Noah's Ark, out of the which there is no salvation? Si●ia quam similis turpissima bestia nobis, Tam Rabbinorum ●●bulis Romana cathedra. Not liker is to Man, the Ape, a filthy Creature, Then is the Romish Church, unto the jewish feature. MOTIVE. four That Religion which derogateth from the glory of God in the work of our Redemption, and giveth part thereof unto man, cannot be the truth of God: but such is the Popish Religion: Ergo. THe first proposition, as it is infallibly true of itself, so MAYOR. is it without all question and controversy betwixt us and the Romanists; for both confess, that the end of true Religion is, that God might be glorified: and therefore whatsoever doth rebate from that end, cannot possibly be the truth: Especially, seeing the Lord himself protesteth, that he will not give his glory to another, Esay 48. 11. And Paul affirmeth, that the end of all our actions should be the glory of God, 1. Car. 10. 31. Therefore passing over the Mayor with silence, it is necessary that the Minor or second proposition be strengthened and confirmed, whereon the hinge of the Controversy hangeth, & the whole pith & substance of this fourth Argument doth consist; which by the assistance of God's good spirit (whose aid I humbly implore, and of my Lord and Saviour Christ jesus, whose glory I now labour to maintain) I doubt not but to make so clear, as is the Sun at Noonday, all clouds, mists, and fogs, being utterly dispersed. 2. That the Romish Religion doth derogate from the glory MINOR. of God in the work of our redemption, may by four main and fundamental doctrines of their Religion most evidently be demonstrated, (besides many other points of lesser consequence) to wit, their doctrines of Free-will, of justification, of merit, and of satisfaction. 3. For the doctrine of Free-will, this is the general determination I. of the Church of Rome, that in the act of regeneration and conversion, man's will doth naturally cooperate with the grace of God, and that it is not merely of supernatural grace that a sinner is regenerate, but partly of natural free-will, and partly of grace: whereas, we on the contrary defend, that the regeneration and conversion of a sinner is wholly of the grace of God, and that man's will in that great work is merely passive, and not active, yea, stark dead, until it be excited and quickened by the grace of God: This in brief is the difference betwixt the Romanists and us in this point. Now, here a double task lieth upon me; first, to prove this to be their doctrine; and secondly, to show how this doctrine tendeth to the impeachment of God's glory. 4. That this is the doctrine of the Church of Rome, let the Council of Trent, which they call their Church representative, and which being approved by the Pope, cannot err, as they affirm, be judge. Thus it decreeth, and bindeth the decree with a curse: Si quis dixerit, etc. (that is) If any man Concil. Trident. Sess. 6. c. 6. can. 4. shall say, that man's free-will being moved and stirred by God, doth nothing cooperate by assenting to God, moving and calling it, whereby it may dispose and prepare itself to the obtaining of the grace of justification, and that it cannot dissent if it will: but like a thing without life, is not at all active, but merely passive, Anathema sit. Let him be accursed. This Riddle of the Council of Trent (for so most of the decrees thereof are rather to be termed, than Canons of faith) is thus expounded by Andradius Andrad. Orthod. explicat. interpretation, who was present at the same Council, and knew the meaning of those holy Fathers; to wit, that there is in every man by nature a power and ability, Ad inchoandas & perficiendas spirituales actiones, (that is) To begin and to effect spiritual actions; but that power and ability is so fettered with the chains of sin, that unless grace come and help to set it free, it can do nothing: as a man weighed down with iron shoes, though he hath power in himself to go, yet cannot, except his iron shoes be put off: or as a bird caught in a snare, hath power to fly, yet cannot, except the snare be broken, etc. By these two similitudes, he illustrateth the sentence and meaning of the Council: whereby it evidently appeareth, that this is the plain doctrine of the Church of Rome, that of the regeneration and conversion of a sinner, the spirit of God is not the sole cause, but that with the spirit Man's free-will doth concur, and so both together make the joint efficient cause. 5. The later Romanists, and especially the Jesuits (to pass over the gross positions of the former Schoolmen) do more plainly deliver the meaning of their Church concerning this point. Let us hear Bellarmine speak: Cooperamur Bel. li. 6. de great. & li. arb. ca 11. Deo, etc. We cooperate with God (saith he) not only as our Adversaries would have after justification, but even in very justification itself, and in the beginning of faith. And after he peremptorily concludeth; Non nisi cooperantibus nobis Deus salutem nostrum operatur●, (that is) God doth not work our salvation without our own help, cooperating with him. We are beholding to Bellar. for setting down plainly our opinion. For this we hold, that after the first grace, wherein we are merely passive, we then begin to will and work our own salvation; but yet not of ourselves, as from ourselves, but only of his grace, wherewith as we are prevented to begin, so we must continually be accompanied that we may persevere: for if God withdrraw his grace never so little, we are ●ure to sink, as Peter did in the water: which is the very opinion of Saint Augustine, for in his Enchiridion ad Laurentium thus he saith, Deus nolentempraenenit ut velit, volentem sequitur, ne Aug. Ench. ca 32 frustravelit; (that is) God preventeth a man being unwilling, that he may will; and followeth him being willing, lest he should will in vain. And of Saint Hierome, who thus speaketh Non Hier. ad C●esephont. sufficit mihi quod semel donavit, nisi semper donaverit, peto ut accipiam, & cum accepero, rursus peto, (that is) It is not sufficient for me that he hath given me (grace) once, unless he do always give; I pray that I may receive, and when I have received, I pray again. And again of Saint Augustine, Hominis non libera, Aug. cont. 2. epist. Pelag. lib. 3. ca 7 sed Dei gratia liberata voluntas, (that is) Man's will is not free, but freed by the grace of God. And in another place, Eatenus libera, quantenus liberata, (that is) It is so farforth free, as it is freed, and no further. 6. But to proceed, Coster another jesuit, is a little more Cost. Ench. de lib. Arbit. page 208. plain and gross, Liberum arbitrium, etc. Free-will (saith he) doth prepare itself to justification, by the aid of God, not yet inhabiting, but only moving and helping, not only suffering, but also working and doing. And again in the same place, Man being fallen into the dark pit of sin, that he may be drawn out again, doth not only receive and suffer, but coworketh with the grace of God, and prepareth himself by believing, trusting, and undertaking the duties of piety, until arising up to the Son of Righteousness, he be replenished with the divine light of grace; as jeremy, being baled out of the dungeon, helped those which pulled him out, by putting the clouts and cords under his armholes. Salmeron, another jesuit, is yet more palpable, Liberum Salmer. tom. 3. page 38. arbitrium non partem etc. Free will (saith he) doth not work one part, and the grace of God another; but to every action is extended aswell free-will as grace. But Ecchius surpasseth all the Ecchius Enchir. rest for plainness, for thus he writeth, The beginning of our salvation we have from God's mercy, but to yield to God's wholesome inspiration is in our power, etc. Thus with an impudent forehead, they marry together God's grace and man's will in the act of Regeneration, betwixt which, a divorce was made by the fall of Adam, and so remaineth irreconciled, till we be engrafted into the second Adam by faith. 7. Hence it is, that the Council of Trent is bold to affirm, Concil. Trident. Sess. 6. c. 4. that when equal grace is offered unto two, that one is converted, and the other remaineth in his infidelity: the cause is in their wills, in that one entertaineth, the other rejecteth the grace that is offered: And to hold this (saith Molyn● another jesuit) Molyn. disput. 12 is a matter of faith. And this is the doctrine of Thomas their great Clerk. It is in the power of our free-will (saith he) to hinder Aquin. cont. Gent. lib. 3. c. 159. Ruard. art. 7. Pro. 10. explicat. art. Lovan. or not to hinder the receiving of divine grace. And another more fully and foully thus dareth to speak. If it be demanded why this man is converted and that man is not, the help of God being given alike to both, the reason is to be assigned to free-will, namely because the one would be converted, and the other would not: And this also Bellarmine himself acknowledgeth. God's motion Bel. de quot▪ et lib. arbit. lib. 6. cap. 15. (saith he) leaveth man altogether free to be converted, or not to be. Lastly, they do not only hold, that we have a power in our wills, to move towards our own conversion, and freely to will or nill the accepting of God's grace offered, but also to persevere to the end after grace received. This the jesuit Molyn. disput. de lib. arbit. Molyna doth in express words set down, when he saith, That the perseverance of men in good, dependeth upon their own free cooperation, and the daily particular divine help. And this is the common received doctrine of the Church of Rome. 8. Now out of all these their opinions, three material observations do arise: first, that that Helena of theirs, the merit of congruity, though in word it be rejected by some of the finer Jesuits, yet in substance and in truth is still retained: for, whereas the Schoolmen say grossly, that a man by doing what he is able by the power of his nature, doth of congruity merit effectual grace, the Council of Trent and the later Divines choose rather to say, that he doth dispose and prepare himself to grace, which indeed is in effect all one: for, to merit grace: and to dispose a man's self to grace, is in diversity of words, but one and the same sense: and this Bellarmine ingenuously Bel. de justif. lib. 5. cap. 22. confesseth, when he saith, that a man not yet reconciled, may by the works of penance obtain and deserve, ex congruo, of congruity, the grace of justification. Thus they say and unsay what they list, and gainsay each other, and indeed are in such a labyrinth, that they know not what to say: Secondly, that howsoever they magnify the grace of God in word, and affirm nothing more frequently, then that without God's grace, preventing, assisting and following us, we can do nothing, yet in very deed they ascribe well-near as much power to free-will, as to the grace of God: yea more, for they make the efficacy of the first grace, to depend upon the free consent of our will, and make it as it were the Porter to let in, or shut out grace at it pleasure: which is one of the most presumptuous conceits, that ever was uttered by the mouth of man, and full of blasphemy. Thirdly and lastly, that this first grace which they say, doth work with free-will, in the first act of our new birth, and help & assist it, is not intrinsical and inhabitant, but barely outward & provocant. In respect whereof, Coster compareth grace to a staff in a man's hand, which at his own will he either useth for his help, or throweth away; and to a friend, who finding a man in a deep pit, persuadeth him by divers reasons to be willing to be pulled out. And in express words the same jesuit saith, that this grace is only the impulsion and motion of the holy Ghost, being yet without, and standing knocking at the door of our heart, not being as yet let in. And Bellarmine avoucheth the same, when he saith, that it is but only a persuading, which doth not determine the will, but inclineth it in manner of a propounding object. And thus under colour of the name of grace, they insinuate into men's souls the poison of their doctrine, attributing in word all to grace, when indeed they mean nothing less. 9 These things being thus discovered, let us now come to see, how by this doctrine the glory of God is defaced: which that it may more clearly appear, two grounds are to be laid: Esay 48. 11. & 42. 8. the first whereof is, that God is so jealous of his glory, that he cannot endure any copartner or sharer with him therein. The second is, that in cases where grace & nature seem to work together, the godliest course is to magnify the grace of God, 1. Cor. 4. 7. and to debase the nature of man, yea, to ascribe all to grace, and nothing to nature, because this savours of humility, whereas the contrary hath a manifest taste of pride. These grounds being settled in our minds, let us come to the examination of their doctrine. And I pray you, touching the first ground, doth not this doctrine of theirs make man to part stakes with God? In his glory, whereas our doctrine doth ascribe all the glory in solid, and whole to God only: let any man judge whether ascribe more glory unto God, we, that affirm that God is all in all to the effecting of our regeneration, or they that say, that our will doth cooperate with his grace, or else it can do nothing: we that say, that we are stark dead to Godward, till God put life into us by his spirit; or they that say, we are but sick and half dead, and are but only helped and assisted by his spirit: we that teach, that a man can no more prepare himself to his own justification, than a dead man to life, or they that teach; we may by our natural powers either merit of congruity, or prepare ourselves to our justification. Lastly, we that ascribe the whole work of our salvation to God only, or they that attribute some part thereof to their own free-will. If this be not to derogate from God's glory, what can be? for apparently they share the great and glorious work of our regeneration betwixt God and man, grace and nature. 10. Would it not (think you) be a great impeachment to God's glory, if in the work of our creation any should teach that God alone did not create us, but that we ourselves were coadjutors with him: so in the work of regeneration▪ which is a second creation to attribute part to God's spirit, and part to free-will, is it not a great blemish to the glory of God? for, either it must be said, that God could not do it of himself alone, or that he would not: If the first, than they blaspheme in derogating from his power: if the second, than they dote in saying, God is not willing to maintain his own glory, or that he is willing to impart it unto others, contrary to his own word and will revealed in the Scripture, which way so ever they turn themselves, they fall into the pit of impiety▪ and make themselves guilty of high treason against the divine Majesty. 11. Again, when our Saviour raised up Lazarus from the grave, where he lay stinking four days, if it be true which some write, that Lazarus life was still remaining in him, and that his soul and body was not parted, and so our blessed Saviour did but excite and stir up that life, which was as it were asleep, and did not inspire into him a new life, and couple together his soul and body again being divided, is not the glory of this miracle mightily darkened and extenuated? This is our very case, we say that a man is stark dead and buried in the grave of sin, and till a new life of grace be inspired into his soul, he cannot move the least hairs breadth to heavenward▪ our adversaries say, that he is not dead, but maimed and wounded like the man, that betwixt jericho and jerusalem fell among thieves; and therefore needs not to be revived, but only to be healed and helped with the oil and wine of grace powered into his wounds, he himself cooperating with his own free will: who seeth not that by this doctrine of ours, God is more glorified, and by theirs more debased? for the less and easier the work is, the less is also the glory of the workman, and the greater and harder the work, the greater his glory: but it is a less work to heal a man wounded, then to raise a man dead, and therefore less glory ascendeth unto God by their doctrine, then by ours. But what do I say less? when indeed to give any part of the Creator's glory to the creature, is utterly to take all from the Creator: for he will have all or none, as Tertullian notably Tertul. adverse. haeres. observeth, when he saith, That true faith requireth this in defending the true God, that whatsoever is his, we make it only his, for so shall it be accounted his, if it be accounted only his, by which rule, the faith of the Roman Church cannot be the true faith. 12. And again, according to the second ground, if to give all the glory to God, and none to ourselves, savour of humility, but to divide stakes betwixt God and ourselves, hath a taste of pride: than it must needs follow, that God is more honoured by the one then by the other, because by humility God is honoured, and by pride dishonoured: and therefore the Apostle saith, that he resisteth the proud, and giveth 1. Pet. 5. 5. grace to the humble: for what cause? but because the proud man seeketh his own glory, whereas the humble devesteth himself of all, and layeth it down at the foot of God: the proud man rejoiceth in himself, but the humble rejoiceth in the Lord alone, according as it is written, Let 1. Cor. 1. 31. jer. 9 24. him that rejoiceth, rejoice in the Lord. Now the Romanists that magnify free-will, have just cause (their doctrine being presupposed to be true) to rejoice in themselves, which is an argument of pride: for, whereas our Saviour saith, Without me joh. 15. 5. ye can do nothing, they may say, Yes something, for we can either admit or reject thy grace by our own power: and whereas the Apostle saith, Who hath separated thee, what hast 1. Cor. 4. 7. thou which thou hast not received? they may say, I have separated myself in doing that which I was able, and so made myself fit for grace, and this power I have not received from God's special favour, but from my own free will. All which kind of speeches, as they are full of pride and fleshly vanity, so they are stuffed with impiety and blasphemy, and manifestly tend to the despoiling of the divine Majesty of that glory, which is only due unto him. And therefore I conclude with two notable sayings, one of S. Augustine's, and another of Cassander, a learned Reconciliater of late time; Tutiores vivimus (saith the Father) si totum Deo damus, etc. August. de bono Persever. c. 6. that is, We live more safely if we attribute all wholly to God, and not commit ourselves partly to God, and partly to ourselves. And this is the part of a godly minded man (saith the Reconciliater) to attribute nothing to themselves, but all to God's grace: whence Cassand. consult. de lib. arbitr. it followeth, that how much so ever a man giveth to grace▪ yet in so doing, he departeth not from piety, though he detract something from nature and free-will: but when any thing is taken from God's grace, and given to nature, which belongeth to grace, that cannot be without eminent danger. So that by the confession both of this learned Romanist, and also of that reverend Father, our doctrine in the point of free-will, is both more agreeable to piety, and respective to God's glory, then theirs is; and therefore in reason to be preferred before it. 13. The next doctrine whereby the glory of God is darkened, 2. and the dignity of Christ's merits blemished, is their doctrine of justification, which I join next unto free-will, because their sophistry & cunning in this great & main pillar of Religion cannot well be discerned (they so palliate the matter with fair glosses & goodly words▪) except their opinion touching the power of Free-will be first apprehended. And here, before I enter into the bowels of this point, it is to be observed, that most of them vaunt and brag that they do much more magnify Christ's merits by their doctrine of justification, than we do: which, how true it is, the discourse following (I hope) shall so manifest, that every indifferent man shall be able to say truly of them, as Saint Augustine said of the Donatists, These are the words of men, extolling the glory Aug. cont. lit. Petil. li. 2. ca 84. of man, under the name of Christ, to the abasing of the glory of Christ himself. 14. The doctrine therefore of our Church touching the justification of a sinner, is in effect thus much. That a sinner is justified that is accepted into the favour and love of God, not by any thing in himself, or from himself, but by the perfect and unspotted righteousness of Christ jesus, imputed unto him by the mere mercy of God, through the covenant of grace, and apprehended on his behalf by the hand of faith. The reason whereof is, because that which must satisfy God's justice, and reconcile a sinner unto him, must have these two properties; first, it must be of infinite weight and value, to counterpoise with the rigour of God's justice: and secondly, it must be of sufficient ability to performefull and perfect obedience to the law of God; so that a perfect satisfaction be made both in respect of the obedience which the law requireth, and also of the punishment that it inflicteth. Now, no righteousness of man is thus qualified, but is both imperfect and unsufficient; no, not the righteousness of Angels themselves, being, though excellent, yet ●●finite Creatures, saving the righteousness of Christ jesus only, who is both God and Man; and therefore his righteousness only, and none other, is that whereby a sinner must be justified before God. 15. From this it appeareth, that when we say that a man is justified by faith, our meaning is not, that faith is the cause of our justification, but only the instrument and hand to apprehend that righteousness of Christ whereby we are justified: & when we say, faith alone just fi; we mean that it alone is the instrument of our justification, because it alone layeth hold upon the righteousness of Christ, and applieth it to ourselves: not that it is ever alone, but always accompanied with charity and patience, and zeal, and temperance, and other fruits of the spirit: for we hold, that the true justifying faith is ever m●●re gravida bonorum operum, as one of their own favourites affirmeth, that is, full of good works, and ever Roff. art. 1. adverse Luther. anon ready to bring them forth, as occasion serveth. Neither do we deny, as some of them falsely slander us (though many Staplet. li. 9 the Iu●●fic. ca 7. Bell. lib. 4. the justific▪ cap. 1. of their chiefest Writers gainsay their fellows, and afford us that favour to speak the truth of us) but that every one that is justified must also be truly sanctified, and that salvation is not obtained by justification alone, but by sanctification also: yet we make sanctification and good works not to be the causes, but the effects; nor the root, but the fruit; nor the anticedents, but the necessary consequents and attendants of our justification. And as Bellarmine truly distinguisheth Bell▪ Ibid. to be necessary, Necessitate praesentiae, non efficientiae, by a necessity of presence, not of efficacy, as if they wrought our salvation. In a word, In the act of justification, we say that works have no room, because both they are imperfect, and also are not done by our own strength; but being once justified, we must needs repent, and become new creatures, walking not according to the flesh, but according to the Spirit. And this is the doctrine of our Church concerning justification. 16. Now let us hear what they say, and then weigh both doctrines in the balance of the sanctuary, that we may see which of them bringeth most glory to the merits of CHRIST, and to the power of his satisfaction. I will plainly and sincerely (God willing) set down the sum of their doctrine. First therefore they teach, that there is a double justification, the first whereby a man ex iniusto Cost. Ench. ●ecā. disp. Theolog. fit justus, of an unjust and wicked man is made just and good, and of a sinner is made righteous; the second whereby a man being just is made more just, and doth increase in justice and sanctity, according to that Revel. 22. 11. He that Revel. 22. 11. is just, let him be more just. Concerning the first justification, some of them affirm, that it is the free gift of God, and deserved by no precedent works; others that it is merited by congruity, but not by condignity: but of the second, they Cens. colonians. pag. 140. 141. Becan. Ibid. say, that it is gotten and merited by our works. But before both these, they make certain preparations and dispositions, whereby a man by the power of his own free-will stirred up Concil. Trident. Sess. 6. cap. 6. Bel. lib. 1. de just. cap. 13. by grace, doth make himself fit for justification, namely, by the acts of faith, fear, hope, love, repentance, and the purpose of a new life; all which a man must have before he receive the first grace of justification: and for the obtaining whereof, he needs not any grace internally infused, but only offered externally. Whereupon they are bold to affirm, that the act of justification doth emane and proceed, Simul Molina. disput. ab arbitrio & à Deo, Both from free-will, and from God. Now the causes of justification, the Council of Trent maketh to be these; the final cause, God's glory, and man's salvation; the efficient, God's mercy; the meritorious cause, Christ's merits; the instrumental, the Sacrament of Baptism; but the formal cause, which is the chiefest and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dat esse rei, giveth being to the thing, as the Logicians speak, they make to be an inherent righteousness wrought in us, and inspired into us by the Spirit of God. And this in brief is the doctrine of the Church of Rome, touching the justification of a sinner. 17. Wherein let us observe three main and fundamental differences, betwixt their doctrine and ours; in all which they raze the foundation, and dedignify the merits of Christ, and the mercy of God, to extol the dignity of man. The first in their preparations, we hold that a man cannot any ways dispose himself unto grace, but is wholly fitted and prepared by God; and that those acts of preparation (as they call them) are not forerunners of justification, but rather fruits and effects thereof, they teach the contrary, as I have showed. The second difference is, that the works of a man justified do not merit increase of grace, which they term the second justification: but as the beginning of grace is from god's mercy alone, so the increase and augmentation thereof and perseverance therein, is only to be ascribed to the work of God's spirit, according to that of Saint Paul, Phil. 1. 6. He that hath begun Phil. 1. 6. this good work in you, will perform it until the day of jesus Christ: this we hold, they the contrary. The third difference is in the formal cause of our justification, which they maintain to be an inherent righteousness within us, even the righteousness of Sanctification. We on the other side affirm, that the formal cause of our justification, is the righteousness of Christ jesus, not dwelling in us, nor proceeding from us, but imputed unto us by the mercy of God. 18. Having thus laid open both our doctrines, let us examine and try which of them giveth most glory unto God, and most exalts the merits of Christ, for that must needs be the truth; and which lifteth up highest the proud nature of man, for that must needs be falsehood and error: especially, seeing that God's dignity, and the dignity of man; Christ's merits and man's, are as it were, two scales of a balance, whereof the one rising, the other falls, the one lifted up, the other is pressed down. First therefore, touching the works of preparation, whether do they more magnify God's mercy, that say a man cannot prepare and dispose himself at all to grace, but is wholly disposed and prepared by God; or they that affirm that a man can prepare himself by his own endeavour, assisted outwardly with the grace of God? the one makes Gods mercy the sole cause of justification, the other but the adi●vant and helping cause. And whether do they advance most the dignity of man, that say, that a man can do nothing of himself for his own justification, or they that say that a man can do something to the preparation of himself to that great work; the one attributeth some dignity to man, the other, none at all; we affirm the one part, the Romanists the contrary: and therefore our doctrine tends more to the debasing of man's worth, and consequently to the exalting of God's glory, then theirs doth. 19 True it is, like Ferrimen, that look East and go West, they with their great Grandfather Pelagius, talk of grace, when they mean nothing but nature, and so deny indeed that which they affirm in word, if the matter be examined according to truth. For Pelagius confessed a necessity of grace Aug. cont. Pelag. & Celestina. lib. 1. cap. 31. 33. in all spiritual actions, and yet was condemned for an enemy to grace, by the Church of God, because he understood not by grace the sanctifying work of God's spirit, but an outward moving and persuading power, assisting man's free-will to the effecting of his own salvation. The very same is the doctrine of the Romanists, as hath been declared, and therefore we may justly condemn them as enemies to the grace of God, whatsoever they brag and vaunt to the contrary. 20. Secondly, touching the second justification, which standeth, as they say, in the augmentation and increase of our justice: let the most partial Reader judge, whether tends most to the magnifying of God's glory, their doctrine which teacheth that we merit the increase of our justice by our own works: or ours, which teacheth, that both the seed and the growth, both the root and the fruit, both the beginning and increase of all righteousness, is the work of God's spirit alone, preventing, assisting, and upholding us to the end; and that these several works of grace are bestowed upon us, not for any merits of our own, but simply and entirely for the merits of Christ jesus. ay, but they will say, works do not merit justification, because they are ours, but because they are works of grace, which grace floweth from the fountain of Christ's merits, and so they attribute as much, or more, to grace and Christ's merits, than we do. To which I answer, two things: first, if they held that these works were merely from grace, they said something to the purpose, but affirming as they do, that they are partly from grace, and partly from the power of free-will, as two joint causes, this their something is nothing, but a vizard to cover the ugly face of their error. Secondly, let this be granted, that their doctrine is, that they proceed only from grace, nevertheless being wrought in man, and acted by man, they must needs be called, and be indeed in part man's works, because man doth cooperate with grace; and therefore to make them meritorious absolutely of grace, must needs tend in part to the exalting of man's dignity, and consequently in part to the impeachment of Gods. For, let an answer be given to this question, by what means doth a man continue in justice, and increase in holiness: We answer with Saint Paul, By the grace of God only, who as he hath begun that Phil. 1. 6. good work in us, so will perform it until the day of jesus Christ: but the Romanists will answer, that this is done by the merit of our own works: which works howsoever they may Becan. disput. pag. 195. colour the matter, by saying, they are works of grace, and receive power from Christ's merits, yet being the works of man also, by the power of his free-will, who seeth not, but that God's glory is greatly blemished hereby, and man's worth extolled? 21. Thirdly, touching the form of justification, which of us doth most honour to God? they which teach that it is an inherent righteousness habituated in us, or we that say, that it is Christ's righteousness imputed unto us? we attribute all unto Christ, and nothing to ourselves: they share the matter betwixt Christ and ourselves: for this inherent righteousness, though it proceed from God's spirit, as they say, and is a work of grace, yet in three respects it may be called our righteousness by their doctrine: first, in respect of the root and spring of it, which is, as they affirm, partly grace and partly nature. Secondly, in respect of the subject, which is the soul of man, which may be also called the instrument by which it is effected; and that not a dead subject or lifeless instrument, as we say man's nature is, till it be lived and quickened by God's spirit, but of itself living and quick, and fit for so great a work. Thirdly, In respect of the medium or mean, by which it is attained, which they hold is the merit of our own works, as I have sufficiently discovered out of their own books. Now then, if this inherent righteousness be in part our own, and not wholly Christ's, but the righteousness imputed be wholly and entirely Christ's, and not in any respect ours, save that it is given unto us, and made ours by imputation; who can doubt but that this our doctrine is far more available for the advancement of Christ's glory, and debasing of man's excellency, then theirs is? Add hereunto, that it must needs be a dishonour to God, to say, that an unperfect, a polluted and a stained righteousness, such as the best of ours is, can satisfy the absolute and most exact justice of God: but it is an extolling glory to God's justice, to say that it cannot be answered, but by the most perfect and absolute righteousness that ever was in the world; such as the righteousness of the Son of God is, who taking our flesh upon him, performed in the same, all righteousness, that the strictest justice of God required, for our sakes. 22. All which things laid together and diligently weighed, we may see what caused all the Saints of God, when they Esay 64. 6. Dan. 9 13. Psal. 143. 2. Rom. 7. 14. 19 20. 1. Cor. ●▪ ●. etc. came to pled their causes, before the tribunal of God's judgement, to disclaim all their own righteousness, and to lay fast hold upon the righteousness of Christ the Mediator, and the mercies of God in him, who is the fountain of all mercy; even this, because they perceived that by this dejecting and despoiling of themselves of all worthiness, God's glory was greatly magnified, as also when they examined their best works by the rule of the law, their own consciences told them, that they were not able to abide the trial, if they should be weighed in the balance of justice, and not of mercy. Therefore this is the common voice of all God's Saints: Enter Psal. 143. 2. not into judgement with thy servant, O Lord, for in thy sight shall none that liveth be justified: to which, in a sweet harmony accord all the Fathers. Who will glory concerning his righteousness Origen in Rom. cap. 3. (saith Origen) seeing he heareth God saying by his Prophet, All your righteousness is as a cloth of a menstruous woman, our perfection itself is not void of fault (saith Gregory) unless the severe Gregor. moral. l. 5. cap. 8. judge do weigh it mercifully in the subtle scales of his justice: Who so liveth here, howsoever justly he live. yet woe unto him (saith S. Augustine) if God enter into judgement with him: if our justice Aug. in Psal. 42. Bernar. in fest. omnium Sanctor. ser. 1. Bel. de justific. lib. 5. cap. 7. be strictly judged (saith S. Bernard) it will be found unjust and scant. And this infallible truth wr●ng out of Bellarmine himself, though unawares, this plain confession: Tutissimum est in sola Dei misericordia conquiescere, etc. that is, it is the safest course to repose our confidence (what in our own righteousness? no): in the sole mercy of God. Is it the safest course for man's salvation? so is it for the advancement of God's glory, for the one is subordinate to the other: who than that hath but common sense, will not choose rather to repose the hope of his salvation on God's mercy, then on his own righteousness? at leastwise if he regard either God's glory, which all should, and that above all, or his own soul's health, which should be next to the other in our desires. 23. By this it may appear, what a vain brag that is of some of them, who boast that they do much more magnify Christ and his merits than we do, because we make them D. Bishop cont. Refor. Catholic. (say they) so mean, as that they serve the turn only to cover and hide sin: whereas they chose do so highly esteem them, that they hold them able, both to purchase at God's hand an inherent righteousness: and to give it such force and value, that it can make a man just before God, and worthy of the kingdom of heaven. In which brave vaunt, there lie lurking no l●sse than three gross absurdities. First, they lay a false ●mputa●ion upon our doctrine, that we should hold Christ's merits to be so mean, as to serve only to cover and hide sin; whereas we expressly teach, and that with one consent, that for the merits of Christ, not only our sins are pardoned, but also that grace is inspired into our souls, and sanctification, and new obedience, and Christ is made unto us of God, wisdom, righteousness, sanctification, and redemption: 1. Cor. 1. 30. by which it appeareth, that we ascribe even as much in this regard to Christ's merits, as they do; and therefore this is a mere cavil and slander, hatched by them to breed disgrace to our Religion. Next, they contradict themselves: for to say, that Christ giveth strength to our righteousness to purchase heaven, is to affirm, that without our help, Christ's righteousness was not of sufficient value to make that purchase: and yet the same men say, that Christ's righteousness was of infinite value. Now if it were of infinite value, than it made the full and perfect purchase itself: and if it made the full purchase, than he need not give strength to our righteousness to do the same. Thus either the one or the other must needs be false, except we will have a double purchase of one and the same thing, and a double satisfaction of the same debt, which is in no case agreeable to the justice of God. Lastly, they show their arrogancy, in that they scorn to receive the kingdom of heaven, as an alms and free gift from God of his mere mercy towards them: but they will have it like sturdy and proud companions, as a due unto their deserts, or a recompense to their service: nay, they will not have it from Bel. de purgat▪ lib. 1. cap. 14. Christ's purchase alone, but they will be joined purchasers with him, or else they will have none of it: than which, what can be greater arrogancy? And thus by this vain vaunt they fall into divers palpable absurdities, and plainly discover, that it cannot any way be avoided, but that by their doctrine of justification, they do exalt the dignity of man, and pull down the glory of Christ our Saviour. 24. The third doctrine whereby they derogate from God's 3. glory, is their monster of merit, which I put in the next place, because it issueth from the two former, as the progenitors thereof, the doctrine of justification by inherent righteousness, being as it were the mother of it, and that of free-will the Grandmother: and so it cannot be, the fountain being poisoned, but that the waters streaming therefrom, must needs be infected: and because malum crescit eundo, an evil groweth worse by propagation, and the daughter commonly exceedeth the mother in naughtiness, therefore this doctrine is fir more blasphemous, then either of the former, and exceedeth them, both in derogating from God's glory, and setting up man's dignity against God. And the Proctors of the Romish Court, in no subject do more throat it out, than they do in this, nor take more pains in any, as if their livelihood lay upon it. And yet, if we draw near unto them, we shall easily perceive, that all is but a vain blast of words puffing up the proud heart of man, and pulling down the glory of Christ, as I hope I shall plainly and briefly manifest by the discourse following. 25. Their doctrine touching the merit of works, is in brief this, that there is such a dignity, excellency, and perfection in the works of the Regenerate, that by the rule of justice they do not only deserve temporal and spiritual blessings here in this world, but also eternal life and everlasting bliss in the world to come. In which doctrine, these three points are to be considered: first, that they make the good works of the faithful absolutely and perfectly good, Bell▪ de just. li. 4. cap. 16. able to stand out with the justice of God, and answer the full rigour of the Law: secondly, they make them proportionable to the reward, for betwixt meritum and debitum, properly taken, as they do, there is always a Geometrical proportion: and thirdly, they place this meritorious dignity in the work done, as it is a work, and that not passively, as it is wrought in us by grace, but actively as it worketh by free-will, as hath been showed. 26. That all these things are thus, as I have said, let us hear themselves speaking in their own words. The works of the Bell. de just. li. 4. cap. 16. just (saith Bellarmine) are simply and absolutely good. And in another place, They are so good and so perfect, that God were Idem lib. 5. cap. 16. & 17. unjust, if he should not reward them with eternal life: and, that not only in respect of God's promises, but even in respect of the works themselves. And to prove this, he produceth seven strong reasons, as he thinketh, but indeed weak ones, if they be thoroughly examined. Andradius, the approved interpreter and defender of the Council of Trent, goeth further, And. Orthod. ●xpl c. lib. 6. and saith, that the heavenly blessedness, which the Scripture calleth the reward of the just, is not given them of God gratis, and freely, but is due to their works, yea God hath set forth heaven to sale for our works. Bellarmine also calleth good works, Mercatura regni coelestis, the purchasing of Heaven. The Rhemists Rhem. Annot. 2. Tim. 4 8. Heb. 6. 10. are yet more insolent: Good works (say they) are truly and properly meritorious, and fully worthy of everlasting life, heaven is the due and just stipend which God by his justice oweth to the persons working by his grace, and that God should be unjust, if Ruard. Tapper in expli. art. Lovan. tom. 2. art. 9 he rendered not heaven for the same. But Ruardus Tapper is yet more impudent, for he saith, God forbid that the just should expect eternal life, as the poor man doth an alms, it is much more glorious that they should have it as Conquerors and Triumphers, Greg. de Valen. tom. 3. disp. 7. q. 2 de Indulgent. as the prize due unto their labours. Gregory de Valentia goeth yet further, and saith, That the works of the faithful, beside their strength of meriting, have also a power of satisfying for the punishment. 27. Touching the proportion of our works, with the reward, Bellarmine saith, That in a good work proceeding from Bell. de just. li. 5▪ cap. 17. grace, there is a certain proportion and equality, to the reward of eternal life, and that not only in regard of the promise and acceptation, but even of the work itself. And this he proveth in the place quoted by many arguments, which are worthy to be read, that we may see the very pith and substance of their opinion, touching the merit of works. True it is, Bellarmine doth not make this proportion an absolute equality betwixt the work and the reward, according to the rule of commutative Idem li. 5. ca 16. justice, but only by the rule of distributive justice, which hath respect not so much to the work, as to the worthiness of the person working. But herein he crosseth other his fellow Jesuits; For Suarez saith, That a supernatural work proceeding Suarez. tom. 1. in Thom. 3. d. 41. Sect. 3. Cost. Ench. ca 7. from grace, within itself, and of it own nature, hath a proportion and condignity with the reward, and a sufficient value to be worth the same. And C●ster affirmeth, that the reward which God giveth to our works, belongeth after a sort both to commutative and distributive justice, though the distributive part of justice, which requireth the dignity of the persons, doth more shine forth in it then the commutative, which considereth the equality of works. And the Rhemists, That our works of their Rhem. Annot. in 1. Cor. 3. 8. very nature deserve eternal life, the reward whereof is a thing equally and justly answering to the line and weight of the work, rather than a free gift. Yea, he crosseth himself, for in the seventeenth chapter, he avoucheth that the proportion betwixt the work and the reward, is ratione operis, in respect of the work. Now I confess that some of them affirm indeed, the reason of meriting of our works, to arise partly from this that we are adopted the sons of God, and have union with Christ, and so they are made meritorious by the dignity of the person which worketh them: and partly because they proceed from grace; and also, partly by reason of the promise which God hath made unto them, whereby he bindeth himself that he will reward them: but let all these Andr. Orth. explicat. lib. 6. Caiet. 1. 2. q. 114. Bayus de merit. lib. 2. ca 1. & 4. be granted (though all of them be denied by many of their own Writers, who attribute merit to the work, without relation either to the person, or to grace, or to the promise) yet it will not free their doctrine from palpable impiety, as the sequent discourse shall (I trust) make apparent. After that I have in opposition to this doctrine set down the sum of that which we hold touching the dignity of good works. I omit to name their merit of congruity, because most of themselves are ashamed of it. 28. This is therefore that doctrine which our Church maintaineth concerning good works: First, we believe assuredly that good works are necessary to salvation, but so, Vt via regni, non causae regnandi, as the way to the Kingdom, Bern. de great. & lib. Arbitr. not causes of reigning, and as signs of our Election, and forerunners of our future happiness, as Saint Bernard testifieth. This with one consent we all teach, and the Romanists that slander us with the contrary assertion, cannot produce so much as one sentence out of any of our Writers, which being rightly understood, doth import the contrary, as shall be hereafter fully proved. Secondly, we hold, that as they are necessary in respect of us, so they are acceptable and well pleasing to God, not for their own sakes, but for our faith-sake in Christ, in whom only the Lord is well pleased, both towards himself and all his members. Thirdly, we believe that they are not only thus acceptable and well pleasing in God's sight, but also that the Lord will reward them assuredly both in this life with temporal blessings, and in the life to come with eternal happiness; according to that of our Saviour, Whosoever Mat. 10. 42. shall give unto one of those little ones to drink a cup of cold water, in the name of a Disciple, he shall not lose his reward. But lastly, we constantly assure ourselves, that this reward is not given of God for the merit or desert of the work, but of the mere grace and mercy of God for the merits of Christ: according to that of Saint Bernard, The mercy of God is my merit: Ber. in Cancrone. ser. 61 Aug. de great. & lib. arbit. cap. 9 and of Saint Augustine, God bringeth us to eternal life, not for our merits, but for his own mercy. For a reward is not only taken for a due debt in Scripture, but also for a free gift, as may appear by comparing Mat. 5. 46. with Luk. 6. 32. Mat. 5. 46. Luke 6. 32. In the one place whereof the Holy Ghost useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speaking of the one and the same thing. So that the sum of our doctrine is this in few words, we renounce not good works, but the merit of works: and we verily believe that Christ is the storehouse of all merit, and that out of him there is no merit to be found in any, no not in the justest that ever lived: and yet the merits of Christ, as his righteousness, are made ours by imputation; and in that sense only we may be said to merit and deserve eternal life. As for our best works, though they be wrought in us by grace, yet passing through the corrupt channel of our defiled nature, they get themselves such a tincture and stain, as in regard of the corruption which cleaveth close unto them, they can deserve nothing at God's hand, if he should lay them to the rule of his justice, and not weigh them in the balance of his mercy. This is our doctrine: and that it is so, I appeal to Bellarmine himself, who confesseth, that by faith alone we Bell. de just. li. 4. cap. 1. do not exclude other virtues, but the merit of them; and that we make good works necessary to salvation, Necessitate praesentiae, non efficientiae, as he termeth it, By necessity of their presence, not by necessity of efficiency. Let us therefore now come to the examination of both these doctrines, and search which of them doth give most glory to God, and honour to Christ our Saviour in this main pillar of our Redemption. 29. And first, doth not that doctrine tend manifestly to the embasing of God's mercy, which teacheth men not to rely wholly upon that for their salvation, but partly upon their own merits? Especially, seeing grace and works, merit and mercy, cannot stand together, no more than light and Rom. 1●. 6. darkness, as the Apostle teacheth, If it be of grace, it is no more of works, or else were grace no more grace; but if it be of works, it is no more grace, or else were work no more work. So may we truly say, If salvation be of mercy, than it is not of merit, or else were mercy no more mercy; but if it be of merit, it is no more of mercy, or else were merit no more merit: and so by kindling the fire of merits, they utterly dry up the fountain of mercy. And for that cause Saint Bernard maketh the Quo supra. mercy of God his only merit. And Saint Augustine disclaiming all merits, and laying claim only to God's mercy, saith as before; God bringeth us to eternal life, not for our merits, but for his own mercy: And in another place, His promise Aug. in Psal. 88 is sure, not according to our merits, but according to his Chrysost. in Colos. hom. 2. mercy. And Chrysostome saith, That no man showeth such conversation of life, as that he may be worthy of the Kingdom of heaven, but it is wholly the gift of God. In all these places merit is opposed unto mercy, as things of their own condition incompatible, and therefore one must needs exclude the other. Aug. cont. Pelag. & Celestina. lib. 2. cap. 24. And sure in reason it must needs be so, for mercy is free, Grace is not grace in any sort, if it be not free in every sort (saith Augustine) but merit requireth the reward of debt: Mercies object is misery and unworthiness, but merit is dignity and worthiness, and therefore cannot be the object of mercy: Mercy rejoiceth against justice, but merit appealeth unto justice, and challengeth God of unjustice, if it be not recompensed. Lastly, in mercy, God is the Agent, and sinful Man the Patient; but in merit, righteous Man is the Agent, and God the Patient. And therefore, betwixt these two things, Merit and Mercy, there is such a disproportion and contrariety, that they cannot be reconciled together. 30. I but they say, our works are not meritorious of themselves, but partly as they proceed from grace, and are wrought in us by God's Spirit, and so it is God's mercy, that we are enabled to merit; and partly by virtue of God's promise, whereby he hath engaged himself to crown those merits with glory, which he hath wrought in us by grace: to which double objection I return this double answer. First, if all good works issue from the root of grace, as they do indeed, then how can we merit thereby, seeing that which doth merit, must be our own, and not another's, especially his of whom we look to merit? (So saith Hilary) it is for him Hilar. de trinit. lib. 11. to merit, who himself is to himself the Author of getting his merit: and therefore if it be true which they affirm, that God's grace is the only fountain of all good works (as without doubt it is) it is so far from following thence, that therefore our works are meritorious, that it followeth by mere necessary consequence, that therefore they are not meritorious. And this conclusion is made by divers of the ancient Fathers themselves, We have nothing to rejoice or glory of (saith S. Cyprian) Cyprian ad Quir. lib. 3. c. 5. Bern. in annun. ser. 1. therefore nothing to merit, because we have nothing of our own: The merits of men are not such (saith S. Bernard) as that life eternal by right is owing for them (and why?) because all merits are the gifts of God; and so man is rather a debtor to God for them, than God to man. And S. Augustine, Eternal life should Aug. epist. 105. be rendered as due unto thee, if of thyself thou hadst the righteousness, to which it is due: but now of his fullness we receive not only grace now to live justly in our labours to the end, but also grace for this grace, that afterward we may live in rest without rest. So then, if our good works arise only from God's grace, this maketh plain against all merit, as they know well enough, and therefore (behold their fraud, and the mystery of iniquity) though they shadow the matter with goodly words of grace and mercy, yet upon free-will they hang the virtue and effect of this grace, and from that fountain do they derive unto man all this merit, which they talk so much of: and so howsoever they ascribe unto God's grace the cause of merit, yet Bel. de justific. lib. 5. cap. 10. in very deed with them, it is free-will that maketh a work meritorious. 31. Secondly, I answer, that when God doth promise to reward our works with eternal life, eternal life is due to us, but not for our works sake, but for his promise sake: for many things are due by promise, which have no reference to any desert. As if the King should promise one of his servants a thousand pound of his mere liberality, for keeping a Hawk, he is bound to pay him so much: but is it from the servants desert, or from the King's bounty? So God promiseth eternal life to our works, and by reason of his promise, we may challenge it as our due, but yet it is not for our work, but for his word sake, as Saint Augustine confesseth, when he saith: God is become a debtor, not by receiving Aug. de verbis Apostol. ser. 16. any thing from us, but by promising what it pleased him: therefore a reward given by promise, is so far from importing desert, that it rather overthroweth the very foundation thereof, by being a work of mercy: as the same Augustine saith in another place: The promise is sure, not according to our merits, but according to his mercy. The doctrine of merit than undermineth the mercy of God, which way so ever they turn themselves, whether to grace, as the cause of the work, or to God's promise, as the cause of the reward. 32. Again, by this doctrine, not only the mercy of God is darkened, but also the merits of Christ quite evacuated, and made of no force: for if Christ's merits were sufficient, what need there then any supply of our own: if our own merits be necessarily required, than Christ's merits were not sufficient. If Christ's merits were perfect, than man's merits cannot be added unto them, for that is perfect, to which nothing can be added: but if man's merits must be added to them, than it followeth, that Christ's were not perfect; and so no merits at all: for this property is required in a merit, that it be perfect: and so either they must deny the necessity of our meriting, or confess the unsufficiency of Christ: either they must acknowledge Christ's merits to be unperfect, or ours to be unnecessary, yea none at all. I but (they will say) Christ did not only merit the pardon of our sins, but also that our works should be meritorious of life everlasting: and by this (sat they) are Christ's merits more magnified then by us, because the greater the gift is, the greater is the glory of the giver: so that our meriting doth not argue any want in his merits, but rather prove a greater efficacy to be in them: for to this end will he have us to merit, partly that we may show ourselves like unto him, and partly to train us up in good works by this spur. All these are but shifts, and indeed mere cavils, for first, to say, that Christ did not alone merit for us eternal life, but also grace, that so we might merit eternal life for ourselves: what is it, but to make us our own saviours; for all our merits come from grace and free-will joined together, as hath been shown, and grace is nothing with them, except free-will concur with it: for they teach, that we may receive it if we will, and when we have it, we may merit, if we will, eternal life, or else go without it. What is this (I say) but to affirm, that a man is not saved by Christ's merits, but that by the help of grace he doth save himself by his own merits? and so they shove Christ out of his office, and put themselves in his room. 33. Secondly, I answer, that the efficacy of Christ's merits, is greater in purchasing eternal life for us by himself alone, then in giving us ableness to merit it for ourselves; because it is a greater glory, and a token of greater power, to effect a thing immediately without means, then by the mediation or usurpation of any means whatsoever. In the former, all the honour is to the worker, in the later there must needs be some glory ascribed to the means, and some power attributed unto them: and therefore to say, that Christ hath only merited by himself without us eternal life for us, is to give the entire and perfect glory unto him, and none unto ourselves: and to affirm, that he merited to make our works meritorious, is to derogate from his glory, and to detract from the efficacy of his death and passion. 34. And here we may see the vanity of Bellarmine's assertion, who to prove, that by this doctrine of theirs, they ascribe Bel. Ibid. more efficacy to Christ's merits than we do, bringeth in this similitude, Sicut quòd Deus, etc. that is, As in that God useth the Sun to lighten the world, fire to heat it, air and rain to refresh it, is not an argument of weakness in God, that he cannot do all these things by himself without them, but rather of his omnipotency, in that he was not only able to do these things himself, but also to give power to those creatures to do them: so it is an argument of greater power in Christ's merits, to give strength to our works to merit heaven, than if he did it for us without our works. ay, but by Bellarmine's leave (that I may speak with all humble reverence to the divine Majesty) the power of God had been more manifest, and his omnipotency more conspicuous (I do not say had been greater) if he should do these things immediately by himself, than it is by the glass of the creatures. As when the Lord came down in person upon mount Sinai, and gave the children of Israel the law from his own mouth, his glory was more famous and fearful, then when he sent it them after by the hand of Moses, though written with his own finger, as the other was spoken with his own mouth. And therefore it is said, Exod. 20. that the people were so astonished at God's voice, that they desired, that he would speak no more unto them in his own person, but by his servant Moses. Add hereunto, that God in his wisdom ordained those creatures to that end and purpose, and therefore we must not dispute (as Bellarmine doth) whether it should have been a greater token of his omnipotency, if he had, or if he had not created them; but humbly submit ourselves to his wisdom, knowing, that his thoughts are not like ours, nor his counsels like ours, Esay 5●. 8. 9 but as the heavens are higher than the earth, so are his ways higher than ours, and his thought above our thoughts: but for the merits of Christ, he hath revealed in his word, that in them only we are to find salvation: and therefore we must believe, that he is most glorified by that doctrine, which teacheth us to rely only upon them: and as for the power in them, to cause us to merit, it is nowhere to be found in Scripture, and therefore not to be thought to be for the advancement of his glory: besides, to say, that Christ's honour is increased by man's merit, is plain blasphemy, for, who hath given any thing to God, Rom. 11. 25. He standeth not in need of our good Rom. 11. 25. Psal. 16. 2. deeds, Psal. 16. 2. Indeed, we do glorify God by our good works, but that is not by increasing, but by publishing and proclaiming of his glory: but the Romanists say, that the glory of Christ's merits is augmented by our merits, which must needs be a most blasphemous speech. In a word, seeing we do not find in Scripture, that Christ died to give merit to our works; but to purchase pardon to our sins, and obtain life for us; we must be content to think that this serveth most for his glory, and that the contrary is derogatory thereunto. 35. Lastly, where did we ever read, that we must be like unto Christ in meriting? we read, that we must be holy as he is holy, and humble and meek as he was humble and meek, and patient as he was patient; to wit, in quality, not in quantity, in imitation, not in perfection: but to merit as he did, is nowhere to be found: nay, it is a thing impossible, for it is an infinite and omnipotent work of righteousness, that can deserve any thing at the infinite justice of the omnipotent God, and it must be of infinite value, that can purchase that infinite reward. And therefore it was necessary, that he which should be our Redeemer, should also be God, because neither Angel nor Archangel, nor any creature else could perform a work of that price, which might be sufficient to merit the kingdom of heaven. It is therefore a most gross blasphemy, to say, that we must be like unto Christ in the point of meriting: for it maketh every man a jesus, that is, a Saviour and Redeemer to himself. Therefore to conclude, I say with S. Bernard, Let the glory remain to the Lord untouched, Bern. in Cant. ser. 13. he hath triumphed over the enemy alone, he hath freed the captives alone, he hath fought and conquered alone: and with S. Augustine, To whom we are indebted for that we are, to him we August. in Psal. 144. are indebted, that we are justified: let none attribute to God his being, and to himself his justifying; for it is better which thou givest to thyself, than that which thou givest unto God; thou givest the lower thing unto God, and the higher to thyself, give all to him, praise him in all. This we do by our doctrine, and they the contrary: and therefore it is most manifest, that by this doctrine of theirs, man's glory is exalted, and Christ's defaced, man's merits lifted up, and Christ's pulled down, which cannot stand with the truth and sincerity of Christian Religion. 36. The fourth doctrine which tendeth directly to the dishonour 4. of God, & the abasing of Christ's glory in the work of our redemption, is their paradox of human satisfactions: by which they teach, that Christ by his death hath made satisfaction for the guilt of our sins, and the eternal punishment due unto them, but we ourselves must satisfy the justice of God, for the temporal punishment either in earth or in Purgatory: whereas we on the contrary teach and believe, that by Christ's death and passion, a perfect and all-sufficient satisfaction is made to the justice of God, for all the sins of men, and for all the punishment thereof, both eternal and temporal. As for our doings or sufferings, we acknowledge the one to be sabordinately required as fruits of our faith, and the other necessary to be sustained as means of our mortification. And touching offences against our brethren, we hold it necessary that we make satisfaction to such whom we have wronged any ways, either by confession, restitution, or punishment, as the case shall require; yea, we acknowledge that a Canonical or Ecclesiastical satisfaction is to be made to the Church, or any part thereof, when as we have given just scandal and offence there unto. But in all these we deny, that there is any virtue or power to expiate our sins, or to make satisfaction to God for the punishment thereof, either temporal or eternal; that to do, is only proper and peculiar to the Cross of Christ: for as the disobedience of the first Adam brought upon us not only eternal punishments, but also temporal; so the obedience and merit of the second Adam, hath made satisfaction to God for both. 37. And herein we agree both with the holy Scripture in many express places, as 1. john 2. 2. He is the propitiation for our sins. And Rom. 5. 18. For the eternal punishment of them: And Esay 53. 4. For the temporal; for there it is said, that he took upon him our infirmities, and bore our sicknesses. And with the holy Fathers; for Saint Augustine plainly affirmeth, That temporal afflictions before forgiveness, are the punishments of Aug. de performer. & remis. li. 2. ca 34. Origen hom. 16. in Gen. Tert. Apol. c. 41. sin; but after forgiveness are the fights & exercises of the just. And Origen, That which is to the just, the exercise of virtue, is to the unjust, the punishment of sin. And Tertullian, The plagues of the world are to one for punishment; to the other for admonition & advertisement: and this is the very substance of our doctrine. 38. As for our adversaries, they blush not to affirm, even Conc. Trid. ses. 4. sub. jul. cap. 8. the Council of Trent itself, that when God forgiveth a sinner, yet he forgiveth not all the punishment, but leaveth the party by his own works to satisfy till it be washed away, and that the blood of Christ doth not serve to acquit us from the temporal punishment, Bell. de poeniten. lib. 4. cap. 6. but that we must acquit ourselves, either by our own works, as prayer, alms, & fasting, etc. or by our sufferings, either in this life, or in Purgatory. Yes, some of the chiefest of them are Greg. de Valent. ton. 4. disp. 7. q 14. bold to avouch, that the recompense made by satisfaction, respecteth not only the temporal punishment, but some part of the offence also, and the wrath of God. And others say, That a sinner by the Caict. Soto. Suar. tom. 1. d. 4. l. 9 grace of God may satisfy for his sin condignly, and equally, and by that satisfaction obtain pardon. And that which is more than all the rest, some of them affirm without blushing, that Christ by his sacrifice on the Cross satisfied only for original sin, and not for actual after Baptism. Bellarmine indeed is Bell. de missa. li. 2 cap. 2. ashamed of this doctrine, as he might well be, but yet it is plainly maintained by Gregory de Valentia. And this in brief is the dunghill of Popish satisfactions, from whence steam forth like vapours, their Purgatory, and Pardons, and Penance, and much more such like trumpery. 39 But let us leave them to their manifold errors, and come to the examination of this one point, whether they or we bring more dishonour to the Cross of Christ. And to the purpose, first, the very nature of satisfaction, which as they affirm, is the yielding of a sufficient recompense to God for a trespass committed, is enough to prove that their doctrine tends to the singular impeachment of the Cross of Christ: for if Christ hath made a full and perfect satisfaction upon the Cross, as without all doubt he did, he himself contesting in that his last speech, It is finished; then what need any addition of human satisfactions? If there be such a necessity of human satisfactions, as they make, than Christ's satisfaction must needs be imperfect, and so no satisfaction at all: for an imperfect satisfaction is no satisfaction, as the very word itself implieth, importing a sufficient recompense to be made to the party offended: And if it be perfect, it must be full and absolute, that is, such as needeth nothing else to be added unto it. But they require something to be added to Christ's satisfaction; and therefore must needs hold that it is not a full, perfect, and absolute satisfaction: for it implieth a manifest contradiction to affirm any thing to be a full and perfect cause of itself alone, and yet to add another to it, as a joint cause to produce the same effect. 40. But they will answer, that man's satisfaction is not to supply the want of Christ's, but to apply it unto us, and to fulfil his will and ordinance: for Christ's satisfaction (say they) Cost. Ench. p. 395 Bish. contra Refor. Cathal. Bell. de poenit. li. 4. cap. 14. is of infinite value, and might aswell have taken away the temporal punishment, as the eternal, but that God will have it otherwise, for the mortifying of sin in us, and making us conformable to Christ our head. This answer of theirs may seem to carry a show of sound reason, but in very deed it is but a shift, and a golden cover to blanche the ugliness of their doctrine, for it were odious for them to say plainly, that Christ's satisfaction stood in need of a supply, or was any ways imperfect; and therefore they would not have men to think so of them, though in truth they both think and speak so of Christ, when they a little forget what they are a doing, and by infallible consequence their doctrine concludeth no less: for plain speech thus writeth Gabriel Biel, Though the passion of Biel. ca 3. d. 19 art. 2. concl. 5. Christ be the principal merit, for which the grace of God, and the opening of heaven, and the glory thereof be given; yet it is neither the sole nor total meritorious cause, but always there concurreth some work of him that receiveth the grace. And Miletus, Milet. li. Discuss. Christ indeed is the general cause of our salvation, but yet particular causes are to be added to this, and so he is not the total and whole cause. And Bellarmine himself by consequence Bel. de Purgat. lib. 1. cap. 14. confesseth as much, when he saith, that a righteous man hath right to the Kingdom of heaven by a twofold title, one of the merits of Christ, another of his own merits. These be plain speeches, and show what their meaning is: so that howsoever they gloze over the matter with goodly words, yet it is nothing but poison in a painted box, wherewith the ignorant may be infected, but the skilful are able to discern their fraud. And here observe the contrariety of Bellarmine's speech to another saying of S. Bernard to the same purpose. Christ Bernard. (saith Saint Bernard) hath a double right unto the kingdom of heaven, one by inheritance, as he is the Son of God, another by purchase, as he bought it by his death, the first he keepeth to himself, this latter he imparts to his members. This by S. Bernard's Divinity is all the right that a faithful man hath to the kingdom of heaven, by Christ's purchase: and upon this only doth that good man, and all other of God's children rely: but Bellarmine giveth him another title, to wit, by purchase of his own merits, which as it is a strain of his own wit: so let him keep it to himself, and make merry with it, for we will have nothing to do with it. 41. As for that which they say, that our satisfactions serve not to supply the want, but to apply the efficacy of Christ's unto us, is a more ridiculous and shifting device then the other: for first, how can that be, when as sin is first pardoned, which is by the satisfaction of Christ? and then long after cometh our satisfaction, if not in this life, yet sure in Purgatory. The applying of a thing, is a present act, arising betwixt the agent and the patient, therefore if our satisfaction do apply Christ's unto our souls, than it followeth, that Christ hath not satisfied for our sins, till we have satisfied for the temporal punishment of them, which is flat contrary to their own principles. Secondly, that which applieth, hath relation to that which is applied, as to the object: but our satisfaction hath no relation to Christ's satisfaction, as the object, but is only referred to the temporal punishment, and to the justice of God, as they affirm, therefore it cannot apply it unto us. And lastly, how dissonant is it unto reason, that a satisfaction should apply a satisfaction, as if one medicine should apply another to the patient. It is the hand that applieth the medicine, and not another medicine: so it is faith that applieth Christ's satisfaction unto our sins, and not our satisfaction. Nay, except the merits of Christ be applied to our best works and sufferings, they cannot stand before God's justice, neither can they be meritorious, as they themselves confess: so that it will follow by this doctrine, that our satisfactions are both the hand to apply Christ's, and the thing to which it is applied. All which is most repugnant, not only to Religion, but even to reason itself. 42. Lastly, when as Bellarmine affirmeth, that ad maiorem, Bel. de Purgat. lib. 1. cap. 10. etc. that is, for the greater glory of God who is satisfied, and the greater honour of man satisfying, it pleased Christ to join his satisfaction to ours: He plainly discovereth the scope of their doctrine, to be the advancement of the dignity of man; whereunto indeed he joineth the glory of God (for else all men would cry fie upon such a Religion:) but yet it both detracteth greatly from the glory of God, in ascribing some dignity unto man, and perverteth the true end of the Gospel, which is not the partial, but the entire honour & glory of God: For, as S. Paul saith, God's power is most clearly seen in our weakness, 1. Cor. 12. 9 Dan. 1. 7. and his righteousness in the confession of our shame, & his glory in our baseness and vileness, that no flesh might rejoice in his presence, but that he only might be exalted at that day. But by this 1. Cor. 1. 29. Romish doctrine, every just man may rejoice in his own dignity, & may lift up himself in the presence of God; as if he were the joint cause of his own salvation together with Christ, and that Christ's satisfaction had been nothing available to him, except he had applied it to himself by his own satisfaction. 43. Thus they divide salvation, as it were party parpale betwixt Christ and man, and parallel them together. And whereas they say, that we must be like unto Christ, as in meriting, so in satisfying; what do they but intrude man into the fellowship of Christ's office? for our imitation of Christ standeth in a conformity to his conversation and life, and of those things only which concern his person, and are imitable, but not in being like unto him in his office: and therefore when they say, that we must be like unto Christ in satisfying, they make every man that is saved, a jesus and Saviour to himself, because they make him to imitate him in those things, wherein consisteth his being our Christ. Then which, what can be more contrary to the honour of Christ? 44. These be the four principal points, whereby the glory of God's mercy, and Christ's merits, and the holy Ghosts grace is greatly defaced, and in stead thereof, man's nature and merits exalted. Besides these, there are divers other doctrines of the Church of Rome, which bring forth the same fruit, some of which, I will only name, and so conclude this th●●● argument. And first, by the doctrine of the Pope's supremacy, they detract from the power of Christ, and consequently from his glory: for both they endow the Pope with those titles, which properly belong to Christ, as to be the Father Bel. de Concil. lib. 2. cap. 17. in God's family, the universal Pastor, the head of the Church, the husband and bridegroom of it: and all other names which are given to our Saviour Christ in holy Scripture (whereby it is shown, that he is above the Church:) and also they attribute the same power to the Pope, which belongeth properly to Christ, as to pardon sin, to dispense with the law of God, to open and shut the gates of heaven, not ministerially, but absolutely and judicially, to depose Kings, and to dispose of Kingdoms, and such like. Now, what a dishonour is this to him, in whose thigh is written this glorious title, The King of Kings? He must not be the only head of the Church, but the Pope must be a joint head with him, nor he the sole Governor, but the Pope must be his Vicar: nor the sole husband of the Church, but the Pope, in his absence, must be her husband in his room. Could a mortal man endure this injury? And do we think that the Son of God will bear it? Either Christ is not able to govern alone, or not willing; they will not say not able, lest their blasphemy should be too too odious: and if they say, not willing: how can he not be willing to maintain his own glory, or not be unwilling to be confederated with a sinful Pope (for so often they are) in the disposition of his Kingdom? Let them make the best that they can of it: yet it appeareth, that Christ's government is divided betwixt the Pope and him, and so must the glory also needs be divided, 45. Secondly, by their doctrine of the Invocation and Intercession of Saints, what do they but divide the office, and so the glory of the Mediatorship, betwixt Christ and them? for they teach that Christ is our Mediator of Redemption, but the Saints Mediators of Intercession, whereas we with the Scripture make Christ jesus to be the only and sole Mediator both of Redemption and Intercession. We honour the Saints, but we pray unto God alone in the name of his Son; they adore the Saints, and make their prayers unto them as well as unto God: yea, more prayers do they power out by numbers unto them, then unto God. What is to dishonour God and Christ, if this be not? 46. Thirdly, by their doctrine of traditions, they derogate greatly from the glory of God's mercy towards his Church: for they hold that the written word is not sufficient for a Christian man to salvation, without the help of Ecclesiastical traditions: whereby they plainly insinuate, that either God had not that care of his family the Church, as he might have had, seeing he left not for it a perfect and certain rule for the government thereof, but sent it over to uncertain traditions; or that wisdom which all lawgivers labour to attain unto, seeing he could not at the first provide for all future occasions; or that love that he would not: one of these doth necessarily follow from their doctrine. 47. Lastly, by their doctrine of worshipping of Images, whereby they give unto stocks and stones part of that religious worship which is due unto God. We teach that all religious worship is due unto God alone. They on the contrary maintain, that latria, that is, divine worship is God's due; but dulias, that is, service is to be given to Images. Yea, that the Crucifix is to be worshipped with divine worship, which is due only to God. Who seeth not what manifest injury they offer to God's glory, by this superstitious worship of dumb and dead Images? 48. And thus, omitting many other like points which might be inserted in this place, I hope that the Minor proposition is sufficiently demonstrated, that the Church of Rome doth by many doctrines derogate from the glory of God, and the merits of Christ. And therefore the conclusion must needs follow, being built upon an unmovable foundation, that, that Religion which maintaineth such doctrines, is not the truth of Christ, but the seduction of Antichrist. MOTIVE. V. That Religion deserveth to be suspected, which refuseth to be tried by the Scriptures, as the perfect and alone rule of faith, and will be judged and tried by none but itself: But such is the Religion of the Church of Rome: Ergo. THe first proposition in this Argument, though it be most MAYOR. true, and cannot without any show of reason be contradicted: yet that it may be without all doubt and exception, it shall not be amiss to strengthen the same by sound and evident proofs, derived both out of God's word, and consent of ancient Fathers. The Proposition consists of two parts, first, that it cannot be the true Religion, which will not abide the alone trial of the Scriptures. Secondly, that it will be judged and tried by none but itself; let us consider of both these severally. 2. And concerning the first, if the Scripture be the fountain of all true religion, the foundation and basis of our faith, the Canon and rule of all the doctrines of faith, and the touchstone to try truth from falsehood, then to refuse to be judged and tried by the Scriptures alone, is, plainly to discover that there is something in it which issued not from that fountain, which is not built upon that foundation, which is so oblique and crooked, that it dares not to be applied to that rule, and which is counterfeit, and dares not abide the touchstone. Now that the Scripture is such, as I have said, let the Holy Ghost, speaking in the Scripture, bear witness, Search joh. 5. 39 the Scripture (saith our Saviour) for in them you think to have eternal life, and they be they which testify of me: therefore the Scripture is the fountain of all true religion: for, what is the Religion of Christians, but the right knowledge of Christ jesus? This caused Saint Paul to say, I desire to know 1. Cor. 2. 2. nothing, but Christ jesus, and him crucified. Again, the Scriptures are able to make us wise unto salvation, through faith in 2. Tim. 3. 15. Christ jesus: and are profitable to teach, to improve, to correct, and to instruct in righteousness, that the man of God may be absolute, and perfect to every good work. Therefore the Scripture is the only fountain of true Religion: for what is true Religion, but spiritual wisdom and holy perfection, the one in contemplation, the other in action, the one in knowledge, the other in practice: for these * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two joined together, do make a man truly religious, but the Scriptures afford both, as it is clear in that saying of S. Paul, and may be confirmed by another like speech of Solomon, who affirmeth, that the commandments Pro 2. 9 of God will make a man to understand righteousness, and judgement, and equity, and every good path. Righteousness and judgement pertain to knowledge, equity, and every good path belong to practice. And for this cause, Origen compareth the Scriptures to Jacob's Well, from whence not only jacob, Orig. in Mat. 4. and his sons, that is, the learned and the skilful, but his sheep and cattle, that is, the simple and ignorant do drink, that is, derive unto themselves the waters of life and salvation: and therefore where the knowledge of the Scriptures flourished not, as among all the Heathen, both Romans, Grecians, and Barbarians before their conversion, there no true Religion showed itself, but their Religion was all false and devilish: for, in stead of the true God, they worshipped dumb creatures, and mortal men: yea, devils themselves, as Lactantius Lactant. de falsa Relig. showeth. All which proceeded from hence, that they had not the word of God for their guide, which is the only fountain and wellspring of true Religion. 3. Again, as it is the fountain from whence, so it is the foundation upon which our faith relieth, whether we take faith for the act of believing, or for the matter and object of our belief. Ye are built (saith S. Paul) upon the foundation of Ephes. 2, 19 20. the Prophets, and Apostles, Christ jesus himself, being the chief corner stone. By the foundation of the Prophets and Apostles, is meant the Prophetical and Apostolical doctrine, as all Expositors that I have read; yea, their own Aquinas and Cajetan, Aquin. Caietan. with one consent avouch: and to be built upon this foundation, is to have our faith to rely and depend upon it only, as a house relieth only upon the foundation, and without a foundation cannot stand: that therefore is no doctrine of faith, that is upholden by any other foundation, neither hath that any good foundation, which is not built upon the Prophetical and Apostolical doctrine; they build upon sand, that build upon human traditions, every stormy puff of wind will shake the house of that faith: but they which hear the word of Christ, and keep it, build upon a rock, against Math. 7. 23. which, neither the rain, floods, nor winds, no not the gates of hell are able to prevail; because they are grounded upon the rock: which rock indeed is Christ, to speak properly, as 1. Pet. 2. 7. not only S. Peter confesseth, 1. Pet. 2. 7. but even Christ himself, that is this rock: Math. 16. 18. when he saith, Upon Math. 16. 18. this rock will I build my Church: that is upon this truth, that Christ is the Son of God: yet the word of Christ may also be called the rock, because it is as firm and durable as Christ himself. And that we may know, that God's word 1. Pet. 1. 25. only is the foundation of faith, S. Paul telleth us plainly, that faith is by hearing, and hearing by the word of God. If any Rom. 10. 17. of them say (as they do) that the word of God is not only that which is written in Scripture, but that which is unwritten, delivered by tradition: let them show as good reasons, to prove their traditions to be the word of God, as we do to prove the Scripture, and we will believe them: but since they cannot, let them bear with us, if we understand the Apostles words, as spoken only touching the written word, and the rather, because we have for the warrantise of our interpretation, both S. Paul himself in the same Chapter, verse 8. when he saith, This is the word offaith which we preach. Where he Rom. 10. 8. showeth what is that word, which is the ground of our faith, namely, the word preached. And S. Peter, who having magnified 1. Pet. 1. 25. the word of God, with this commendation, that it endureth for ever, presently expoundeth himself of what word he spoke, saying, And this is that word which is preached amongst you: That is, the word of the Gospel, which was not in part, but wholly and fully, as preached by mouth, so committed to writing. And thus S. Basil also interprets it, Basil in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for he saith, Quicquid est ultra scripturas: Whatsoever is out of the Scriptures divinely inspired, because it is not of faith, is sin: for faith is by hearing, and hearing by the word of God. Now from hence thus I reason. If the word of God written, be the only ground of faith, than that Religion which will not acknowledge it, dependence only upon the word written, is not to be believed, but to be suspected as erroneous: but the word written is the only ground of faith, as hath been proved: therefore that Religion which disclaimeth it dependence only upon the word, deserves justly not to be believed, but to be suspected as erroneous: And in this regard, the Romish Religion, though it be in our Pater noster, to wit, under the last petition, Deliver us from evil, yet it should never come into our Creed, to repose our faith and our salvation upon it. 4. Thirdly, the Scripture, as it is the fountain and foundation of true Religion: So it is the rule of faith, and the touchstone of doctrines, and the balance of the Sanctuary, to weigh truth and falsehood in, that the one may be discerned from the other. This the Prophet Esay teacheth, when he Esay 8. 20. calleth us to the Law and to the Testimony, saying, that if any speak not according to that word, there is no light in them. From which place thus I reason: that whereunto we must resort in all controversies, and doubts for resolution, that is, the rule of faith: but such is the Scripture, by the testimony of the Prophet: therefore the Scripture is the rule of faith. In like manner, we may conclude, out of S. Peter, who saith, that We 2. Pet. ●. 19 have a more sure word of the Prophets, whereunto we must take heed, as unto a light that shineth in a dark place, till the day-star arise in our hearts. If the word of the Prophets was a sure direction to the Church of God, before the Gospel was written; then much more is the whole Scripture, containing the word of the Prophets and of the Apostles together; but S. Peter affirmeth the first, therefore the second must needs follow. For this cause when one asked our Saviour, what he might do to be saved, he referred him to the Scripture for his direction, What is written, how readest thou? And so Abraham Luke 10. 26. referreth the rich gluttons brethren, to Moses, and Luke 16. 29. the Prophets: and Christ telleth the Saducees, that this was the cause of their error, because they knew not the Scriptures. Out Math 22. 29. of all which Texts, thus I argue, If there were any other rule of faith, besides the sacred Scripture, our Saviour, and Saint Peter would never have sent us over to the Scripture alone, but would have pointed out unto us some other means: but they send us to the Scripture alone: and therefore that alone is the rule and balance of our faith. 5. And this the very title and inscription of the Scripture doth intimate: for why is it called Canonical, but because it contains the Canon, that is, the rule of faith and life? The Fathers with one consent agree in this truth. Saint Basil calls Basil lib. 1. contr. Eunom. Chrysost. hom. 13 in 2. Coloss. Aug. de Baptist. contr. Donatist. lib. 2. cap. 6. the Scripture, Canonem recti, & normam veritatis, The Canon of right, and the rule of truth. Chrysostome saith, that Assertio divinarum legum, etc. The assertion of the law of God is a most exact Balance, Squire, and Rule. Saint Augustine calleth it Statera divina, God's balance, or a divine balance: these be his words, Non afferamus stateras dolosas: Let us not bring deceitful balances to weigh what we will and how we will, saying, This is heavy, that is light: but let us bring that divine balance out of the holy Scriptures, as it were out of the Lords treasury, and by it weigh all things, or rather acknowledge them, being Tertul. contra Hermog. Greg. Nyss. orat. deijs qui adeunt Hierosol. Grat. Decret. weighed by the Lord. Tertullian giveth to the Scripture the same name: so doth Gregory Nyssen: and our Countryman venerable Bede, to pass over all the rest, as he is reported by Gratian in his decrees, telleth us in most plain terms, that In sacris literis unica est credendi, pariter & vivendi regula praescripta: The only rule both of Faith, and Life, is prescribed unto us in the holy Scriptures. Now, if this be so, as it is mere madness to affirm the contrary, than that religion which doth refuse to be tried by this rule, and to be weighed in this balance, doth give just cause of suspicion, that it is but light stuff, and crooked ware. 6. If a man should offer to his creditor a piece of gold for payment, and should refuse to have it either tried by the touchstone, or weighed in the balance, he might justly suspect that it was but either light, or counterfeit: so may any of good sense rightly suspect that religion to be both light, and counterfeit, which refuseth to be examined by the rule of God's word, especially (which is the second branch of the first proposition) if it not only refuse to be tried by the Scripture, but also will admit no trial, nor judge but itself: for as by reason we conclude, that such a man hath an evil cause in hand, who in Westminster Hall refuseth to have his matter tried by the law, and will admit no judge, but his own opinion: & that man to be guilty, which standing at the bar of justice, accused of some great crime, denieth to be tried by the verdict of his Country, according to the law: so likewise, the cause of Religion being called in question, that must needs in any equal judgement be deemed unsound and guilty, which will not stand to the verdict and sentence of the Prophets and Apostles, who are the jury to try all cases of conscience: and of the Spirit of God speaking in the Scripture, who is the only judge to hear and determine all questions of doubt which may arise in matters of faith, and will be censured and judged by none but itself. 7. Against this truth, all the Romanists, and especially the Jesuits; and of the Jesuits, chiefly Bellarmine, conflict and fight with foot and horse, sails and oars, tooth and nail, and all they can do: for herein lieth the very blood and life of their Religion. And if this be wrung from them, that the Scripture is the only judge and rule of faith, Actum est de regno Pontificio, The Romish kingdom goeth to wrack utterly: and therefore they mainly contend to prove, first, that the Scripture is not the judge of controversies; secondly, that it is not properly the rule of faith; and if it be a judge, it is a dumb one that cannot speak, and if it be a Rule, it is a partial and imperfect one, not total and absolute. 8. These two positions Bellarmine laboureth to prove by Bell. de verbo Dei interp. li. 3. many sorts of Arguments: first, from testimonies of the Old Testament; secondly, from testimonies of the New; thirdly, by the authority of Bishops and Emperors; four, by the witness of the Fathers; & lastly by reason. I pass over the four first sorts of Arguments, as being sufficiently answered by others, and come to the last, which are derived from reason, the slightness whereof doth plainly discover the vanity of this their opinion. Now, to prove that the Scripture cannot Bell. ibid. ca 9 be the judge of Controversies, nor the Interpreter of itself, they use three chief reasons: first, because it hath divers senses: secondly, because it is not able to speak, but is mute and dumb; and thirdly, because in every well ordered Commonwealth, the Law and the judge are distinguished; and therefore, seeing the Scripture is the law, therefore it cannot be the judge. 9 I answer to the first, that it is not only false, but impious to affirm, that the Scripture is as it were, A nose of wax flexible into many senses, as Melchior Canus affirmeth, or that Can. loc. li. 3. c. 2. it may be dinersly expounded according to the occasion of the time, as Cardinal Cusanus averreth: or that it is like a Delphian Cus. ep. 2. 3. 7. Tur. contra Sad. pag. 99 Sword, to be converted into many senses, as Turrian the jesuit maketh it: for as of one body there is but one soul, so of one place of Scripture, there is but one true & sound sense, which is the soul and life of it, the words being but the flesh, and the skin that covereth the same: and that true sense is that which the Spirit of God intendeth, and not that which every private spirit collecteth and deduceth out of the same: as for the Tropological, Anagogical, and Allegorical senses, they are not distinct senses of the Scripture, but divers collections and applications issuing out of one and the same sense: all which may be intended by the Holy Ghost, under that one literal sense. For example, when an Allegory is deduced out of a place of Scripture, as Saint Paul, Gal. 4. 24. Gal. 4. 24. doth allegorize that History of Abraham's two Wives, it is not a double interpretation of that History: but it is only an Allegorical application of it, to the illustrating of the matter which he had in hand: and so when by a tropology a moral doctrine is derived out of a text of Scripture, as our Saviour doth, Math. 12. 41. 42. applying to the jews the Mat. 12. 41. 42. repentance of the Ninivites, and the long journey of the Queen of Saba to see, and hear Solomon; or when as by a type any thing in Scripture is mystically expounded otherwise then the literal sense doth bear: this is not a new sense, but an accommodation of the right sense to another purpose, which notwithstanding is intended by the spirit of God: and this is confessed by divers of their own side. Cornelius Agrippa Agrip. de vanit. cap. 100 Aquin. Sum. pri. par. 9 pri. par. 10 thus writeth, The Scripture hath but one simple and constant sense, in which alone, the truth is found. And Aquinas thus, It is the literal sense which the author of the Scripture intendeth, which is God: yet it is not inconvenient, if in one letter of the Scripture, according to the literal sense, there be many senses. 10. But grant that there are divers distinct senses of some few places of Scripture: to wit, one literal, and another spiritual, (for in the most there is not) yet there can be but one literal sense, as many of the Jesuits themselves confess, and Accost. lib. 3. de Cor. Revel. ca 11. Medina. Rib. come. in hos. ca 11. nu. 6. 7. Bell. de verbo Dei, li. 3. ca 3. Veg. de Just. li. 9 cap. 44. Sal. come. in Heb. dis. 1. 7. Azor. Instit. mor. lib. 8. cap. 2. Sixt. Sen. Bibl. li. 3. pa. 140. Pol. Virg. de Invent. li. 4. c. 9 from that only, a forcible argument may be drawn, as Bellarmine acknowledgeth, and Vega another jesuit: except the mystical sense be explained, and authorized by some other express place of Scripture, as Salmeron, Azorius, Sixtus Senensis, and Polidore Virgil avouch, and prove the same by the testimony of Augustine and Jerome. Now then, why should the multiplicity of senses bar the Scripture, from being the judge of controversies, seeing no controversy can effectually be decided by any other sense, but by the literal, which is ever one and the same: or by the mystical, so far forth as it is approved and declared by another Scripture, which then becomes the literal sense of that place, wherein it is expounded, though it was spiritually included in the bark of the former from whence it was derived? This therefore is a most vain and frivolous objection. 11. To the second, that the Scripture is dumb, and therefore cannot be the judge, because the judge of controversies, must have a deciding and determining voice. I answer, that this is blasphemy against the sacred word of God: for if the Scripture be an Epistle of the omnipotent God to his creature, as Gregory calleth it, what doth it but speak to them to Gregor. mag. Epist. 40. whom it is sent? He that writes a letter to his friend, doth he not speak unto him? and he that reads his friend's letter, doth he not understand his meaning and intendment, because the letter doth not utter a voice, and he heareth not his friend himself? Doth not every man know that there is a double word, verbum dictum, a word spoken, and verbum scriptum, a word written, the one being Imago cordis, the Image of the mind, the other Imago oris, the Image of the speech? True it is, the Scripture doth not speak, as man speaketh, but yet it speaketh as the Law useth to speak: and God himself speaketh in the Scripture, to them that have ears to hear him, and therefore in the Epistles to the Churches, which were all written, not spoken, it is said, Let him reve. 2. & 3. that hath an ear, hear what the Spirit saith unto the Churches; and is there any thing more common than these phrases, what saith the Scripture? doth not the Scripture say? Yea, and is not the Scripture called vi●us Dei sermo, the lively word of God? Heb. 4. 12. Heb. 4. 12. how can it speak, if it be dumb; how can it give life, if it be dead? 12. This manifest truth Stapleton striveth to elude by a Stapl. lib. 1. cont. Whitak. c. 7. §. 9 witty, as he thinks, but indeed a witless distinction, God (saith he) speaketh indeed by the Scripture, but he speaketh not unto us by them: the Scripture is indeed the word of God: but the Church is the voice of God. Which fond objection our famous Whitak. contra Staplet. Countryman the scourge of Popery, Doctor Whitaker thus wipeth away. If God speak in the Scripture, than he doth it either with himself, or unto some other, but not with himself, therefore to some other, and if to some other, to whom but unto man? for he neither speaketh to Angels nor Devils, nor dumb creatures, therefore only to man, as when he saith, Thou shalt not kill, or, Love your enemies: there is no man so simple, but he perceiveth that God speaketh unto man. And therefore the Apostle saith, that whatsoever things Rom. 15. 4. are written aforetime, are written for our learning, that we through patience and comfort of the Scriptures, might have hope: And so it is clear, that God by the Scripture, not only speaketh, but speaketh unto us, and so the Scripture is not only the word of God, but the voice of God: in itself, as it proceeded from God, the voice of God; to us, as we have it by writing, the word of God, and the Epistle of the great King, to his poor subjects, whereby they are informed of his will and pleasure, and directed in the ways of salvation. 13. ay, but when the question is about the sense of a Text, as of that, Math. 16. 19 To thee will I give the keys, etc. Which Math. 16. 19 words they interpret, as spoken to Peter only, and consequently to the Pope his successor: we to the rest of the Apostles, as well as to him. Where now doth the Scripture decide this doubt, and speak plainly which is the truest sense? Mary first, in the very place itself, by the due examination of the circumstances thereof, they evidently show that our sense is the truest: for whereas the question is propounded to all the Apostles, verse 15. and all the Apostles held the same faith, that jesus is the Son of God, verse 20. it must needs be, that Peter was but as the foreman of the Quest, and answered not for himself only, but for them all: thereby showing forth not any pre-eminence of authority above the rest, but a greater zeal and forwardness than the rest. And hereupon it followeth, that seeing this promise of the keys is made, because of that faith and confession, therefore they all believing and confessing the same, have an interest to the promise as well as Peter. And this Anselmus in plain terms affirmeth. It is to be noted (saith he) that this power was not given Anselm. in Mat. 16. alone to Peter: but as Peter answered one for all, so in Peter he gave this power to all. 14. Secondly, by the conference of another place, which is more plain, to wit, joh. 20. 23. where is a gift and an endowment joh. 20. 23. of that power of the keys, which before was promised: for to bind, and to lose, and to remit, and retain sins, is all one in effect, as Bellarmine himself confesseth, and contain● the whole virtue of the keys: now here they Bell. de Rom. Pont. li. 1. ca 12. are all invested with equal jurisdiction, the Holy Ghost is equally breathed upon them all, and equal authority be queathed unto them all by these words of the Commission, As my Father sent me, so I send you: which exposition is confirmed Aug. de verbo Dei ser.. 13. Cypr. de unit. Eccles. Hierom. adver. jovin. l▪ 1. Theoph. in Mat. 16. Ansel. in Mat. 16 by the authority of most of the Fathers, as Augustine, Cyprian, Hierome, Theophilact, Anselm, etc. and thus the Scripture by a most lively voice determineth this doubt: and as of this, so of all other questions and interpretations, the Scripture only must be the judge, which by searching the originals, examination of circumstances, conference of other places, and consulting with the learned Fathers and Expositors, together with fervent prayer to God for inward illumination, will give a most exact, and precise satisfaction to all controversies, touching matters of ●aith, necessary to be believed. 15. To the third reason, that the Scripture is the law, and therefore cannot be the judge: I answer, that though the Law and the judge be divers distinct things, yet they are subordinate one unto the other, and so may both join in the concurrence of one cause: as when our Saviour saith, Call no Mat. 23. 9 man Father upon earth, for there is but one, your Father which is in heaven: his meaning is not to exclude earthly Fathers from their title, but to show that God is the primer and principal Father, both in respect of time, order, and cause, and that the other are but subordinate unto him: so in a Commonwealth the judge is subordinate unto the law, and the law is the judges judge: and for that cause, as the Law is said to be a dumb Magistrate, so the Magistrate is said to be a speaking Law: and so in truth the Law is the judge primarily, and principally, and the Magistrate is but the Minister of the law, and the judge subordinate. Now if this be so in a Commonwealth governed by human Laws, which are failing and imperfect in many things, being the ordinances of erring men, how much more may we deem it to be so in the Church of God, whose Lawgiver is God himself, and the law the word of God? and therefore, though the Pastors and Ministers of the Church may interpret the Scriptures, yet they must be tied to this rule, to do it by the Scriptures, and to expound the law by the law: for shall not a temporal judge give sentence out of his own brain, but secundum leges & statuta, according to the laws and statutes of the Realm? And shall any Pastor of the Church, be it the Pope himself, give judgement in any question out of his own breast, without the direction of God's word? This is to prefer human laws before God's law: and to make the state of the Church far inferior to the state politic: and to have a more certain rule for the deciding of civil controversies, then for the determining of questions of ●aith: so that in a word, the Scripture is both the law and the interpreter of the Law, the judge, and the judgement. 16. Secondly, Bellarmine affirmeth and laboureth to prove ●●ll. de verbo Dei li. 4. ca 12. that the proper and chief end of the Scripture was not to be the rule of faith, but that it might be commonitorium quoddam utile, A certain profitable commonitory, whereby the doctrine delivered by word of mouth, might be conserved and nourished. And to this end and purpose, he useth divers reasons, as first, because it contains in it many things which are not necessary to faith, as all the Histories of the Old Testament, and many of the New, and the salutations in the Epistles of the Apostles; all which were not therefore committed to writing, because they were necessary to be believed, but are therefore necessarily believed, because they are written. Secondly, because all things necessary to be believed are not contained in the Scripture, as by what means women under the law were cleansed from original sin, wanting circumcision, and children that died before the eight day, and many Gentiles that were saved: again, which are the books of Canonical Scripture, and that these are Canonical, and those are not: that the Virgin Marie was a perpetual virgin, that the Passeover is to be kept upon the Sunday being the Lord's day, and that children of believing Parents are to be baptised, and such like. Thirdly, because the Scripture is not one continued body, as a rule should be, but containeth divers works, Histories, Sermons, Prophecies, Verses, and Epistles. These be his three reasons, by which the jesuit would evince, that the Scripture is not given to this end, to be the rule of faith. 17. To all which I will answer briefly, and distinctly, and first in general, secondly in particular: In general, if the Scripture be not given to be the rule of faith, why is it called Canonical? It is therefore called Canonical, because it contains the Canon, that is, the rule of faith and life: this very inscription approved by all, doth refute Bellarmine's fond cavillation. Again, if the Scripture was not given to be the rule, but only a monitory, why were there so many Books written, seeing fewer would have served for monition? The multiplicity of Books proveth, that they serve not only to put us in mind of our duty, but also as an exact rule to square our faith, and frame our life by. And lastly, if the Scripture was not given to be a rule, why doth he himself confess afterward that it is indeed a rule, but not a total and entire rule, but a partial and imperfect one? If it be any ways a rule, than it was given by God, and written by the men of God, to that end to be the rule. And so Bellarmine's goodly reasons hang together like a sick man's dream, the one part whereof overthroweth the other. 18. But to answer in particular to them severally: To the first, I say, that it is not far from blasphemy to affirm, that there is any thing in holy Scripture that is unnecessary; for though all things are not of equal necessity and profit, yet there is nothing in the whole Book of God, from the beginning of Gen. to the end of the Revel. but may have most profitable and necessary use in the Church of God, if not for the essential form of faith, yet for the adorning and beautifying of it: and this may truly be verified, even of those things which he excepteth against, to wit, the Histories of the Old and New Testament, and the salutations in the Epistles of the Apostles: out of all which, how many excellent doctrines may be derived both for the confirmation of faith, and edification of manners! And therefore as in man's body, God by nature hath not disposed all parts to be alike necessary, but some have no other use but ornament and comeliness: so hath Almighty God mingled the parts of holy Scripture in that manner, that some are as it were bones and sinews to our faith, some flesh and blood, and some again but exterior beauty and fashion: yet as in nature nothing is made in vain, so much less in Scripture is there any thing to be accounted superfluous and redundant: nay, in this divine body, there are no excrements that may be cast out and separated, as it fareth in our earthly carcases, but all is entire, sound and perfect, as the Prophet David teacheth, Psal. 19 7. when he Psal. 19 7. saith, that the Law of God is perfect, converting the soul: and our Saviour, Math. 5. 18. when he avoucheth, that till heaven Math. 5. 18. and earth perish one jot or title of the Law shall not, etc. 19 To his second reason I answer three things: first, that it is entirely false, that the Scripture doth not contain all things necessarily required to the Essence of faith; for if the Scripture be perfect, and giveth wisdom to the simple; if nothing Psal. 19 7. Deut. 4. 2. Gal. 1. 8. may be added to it, nor taken from it; if to teach any thing, besides the Scripture, deserveth the fearful Anathema; if it be able to make the man of God perfect to every good work; 2. Tim. 3. 16. 17. joh. 5. 39 Ephes. 2. 19 20. Rom. 15. 4. if in them only we may find eternal life; if the Church of God be built upon the foundation of the Prophets, and Apostles: and lastly, if our faith and hope do arise from the Scriptures, than there is nothing necessary to salvation, but is fully and plenarily contained in them: but the first is true, as appeareth by all those testimonies before alleged, and therefore the latter must by necessary consequence be true also. 20. Secondly, I answer, that Bellarmine by that assertion crosseth the whole stream of the Fathers, for most of them affirm the flat contrary. Tertullian saith, that when we once believe Tertul. de prescript. the Gospel: Hoc prius credimus non esse quod ultra credere debemus: This we believe first, that there is nothing besides which we ought to believe. Iraeneus saith, that the Apostles committed Iraen 〈…〉. haeres. lib. 3. c. 1. to writing the Gospel which they preached, Fundamentum & columnam fidei nostrae futurum, To be the foundation, and pillar of our faith. Basil saith, Quicquid extra divinam scripturam Basil. Ethic. Reg. 80. est, cum ex fide non sit, peccatum est, Whatsoever is beside the holy Scripture, because it is not of faith, is sin: Cyrill saith, that all Cyril. in joh. lib. 12. cap. 68 those things were written in holy Scripture, which the Writers thought sufficient, Tam ad mores quam ad dogmata, As well touching conversation, as doctrine. Augustine saith, that those August. in johan. tract. 49. things were chosen out to be written, Quae saluti credentium sufficere videbantur, Which seemed sufficient for the salvation of them that believe. And again, he saith in another place, Whether Aug. contr. lit. Petil. l. 4. c. 6. concerning Christ, or concerning the Church of Christ, or concerning any thing that pertaineth to our faith or life: we will not say if we, but if an Angel from heaven shall preach unto you, but what ye have received in the Scriptures of the Law, and the Gospel, let him be accursed. Chrysostome saith, Si quis eorum: Chrysost. de sanct. et adoran. spir. Hier. in Mat. 23. If any of them who are said to have the holy Ghost, do speak any thing of himself, and not out of the Gospel, believe it not. Jerome speaking of an opinion touching the death of Zacharias, the father of john Baptist, saith, Hoc quia ex Scripturis non habet authoritatem, This, because it hath not authority, out of the Scriptures is as easily contemned as approved. I supersede for brevity sake, the residue of the Fathers, who with full consent conspire in the same opinion: yea, not only the Fathers, but many also of their own most learned Authors: as Thomas Aquinas, Aquin. lec. 1. in 1. Tim. 6. Anton. sum part. 3. tit. 18. c. 3. §. 3 Durand. praefat. in Sent. Peres. de rat. con. lib. 2. c. 19 Cling. loc. lib. 3. cap. 19 p. 198. Antoninus, Durandus, Peresius, Clingius, and divers others: by all which we may see how little reckoning Bellarmine maketh of the ancient Fathers: where they make for him, he magnifieth and exalteth them to the skies, but when they are opposite to him, he rejecteth them as dross, and the like account he maketh of his own Doctors. 21. Lastly, I answer, that of those things which he affirmeth, not to be contained in holy Scripture, and yet to be of necessity of belief, some of them are far from either necessity or profit, as that of the means whereby women under the Law were purged from original sin: and how the Gentiles were partakers of the covenant, having not the Sacrament; and that Easter is to be celebrated upon the Lord's day: If these things be of that necessity of belief, which he maketh them, how many thousand then have sinned greatly, in being ignorant thereof? for at this day not the hundredth part of Christians ever heard these things once named, and yet by this ignorance they neither offended God, nor hindered their own salvation. And what shall we think of Iraeneus, Euseb. lib. 5. cap. 25. Sozom. lib. 7. cap. 19 and other godly Bishops in the East, that held that Easter was not to be celebrated ever upon the Lord's day? Again, the other things nominated by him, as that the books of the sacred Bible, are the Canonical Scripture, and the word of the living God: that the children of believing parents are to be baptised: that Christ descended into hell, may easily be proved out of Scripture, either by express testimony, or by necessary consequence and deduction, which is all one; for, Perinde sunt ●a quae ex Scripturis colliguntur, atque●a Nazian. de Theol. lib. 5. quae scribuntur, etc. saith Nazianzen. 22. Thirdly, being driven by the power of truth, to acknowledge the Scripture to be a rule, he cometh in with a leaden distinction: to wit, that is not a total, but a partial rule, and that the word of God written, and not written (by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this last meaning traditions) is the total and perfect rule. To this I answer in a word, that by this distinction, he plainly overturneth that which before he had confessed: for if it be the rule of faith, than it must needs be total and perfect, if it be not total and perfect, then is it not the rule: for a rule must be proportioned to the thing, whereunto it is applied. If then our faith be either longer and larger than the Scripture, then cannot the Scripture be any ways called the rule thereof. Besides, as Theophilact saith, Regula et amussis neque appositionem Theophil in 3. cap. ad Philip. habet, neque ablationem: A rule doth neither admit addition nor diminution: and that is the definition of a rule according to Varinus. Regula est mensura quae non fallit, quaeque nullam vel Varinus. additionem vel detractionem admittit. A rule is (saith he) a measure which deceiveth not, and which admitteth no addition nor detraction. Therefore if it be the rule of faith, either it is perfect, and absolute, or none at all: if it standeth in need of traditions to supply it want, then why doth he call it the rule, and why do all the Fathers give it the same name? and why hath it that inscription in the forehead, the Canonical Scripture? Lastly, if God would give us a rule for our faith and life in the Scripture, then by the same reason he would make that a perfect rule: for, shall any imperfect thing proceed from the author of all perfection? When an imperfect creature is borne, wanting either limbs or form, we ascribe it to a defect and error in the particular nature, from whence the creature is derived, or to the indisposition of the instrumental causes, not to the general nature which tendeth always unto perfection. How much more than ought this jesuit be afraid to ascribe an imperfect creature, to the all-perfect Creator? especially seeing it is the work of his own hands, without the intermingling of all second causes, and proceedeth immediately from his own spirit, the Prophets and Apostles, being but as Baruch to jeremy, writers and engrossers of that which the spirit did dictate unto them? And therefore I may boldly and firmly conclude, that as the uncreated word of God, begotten of the Father before all time, is perfect God, and can neither receive augmentation nor diminution: so the word of God, pronounced first by the mouth of the Prophets and Apostles, and after by them committed to writing▪ which is called the Scripture, is absolute and perfect, and can neither be increased nor diminished, to make it more or less perfect, and so is the only true sound and sacred Rule, whereby both our Faith and life is to be directed towards the Kingdom of Heaven. 23. And thus I hope, the first proposition remaineth sound MINOR. and firm, notwithstanding all that can be said to the contrary. Now I come to the confirmation of the assumption or second proposition, which is, that the Religion of the Church of Rome refuseth to be tried and judged by the Scriptures alone, and will be tried and judged by none but itself: which if it be evicted, than the conclusion must necessarily follow, that therefore it is not only to be suspected, but utterly rejected and abhorred. 24. That this is so, though it hath already in the precedent discourse been sufficiently demonstrated, yet that the matter may appear more plain, and their impudence may be more notorious, let us search deeper into this wound, and discover the filthiness thereof from the very bottom: and first that they renounce the Scripture from being their judge, and then in the second place, that they admit of no other judge but themselves. 25. Concerning the first, let us hear Bellarmine the Achilles of Rome, speak foremost, he affirmeth in express words, that the Scripture is not the rule of faith, or if it be, that it is a partial and imperfect rule, and utterly insufficient of itself, without the help of Ecclesiastical traditions. This assertion is well-near the whole matter subject of his third and fourth Bell. de verbo Dei, li. 3. ca 3. Books De verbo Dei, which he laboureth to strengthen by all means possible: Yea, in the third Chapter of his third Book, he saith peremptorily, that the Pope with a Council is the judge of the true sense of the Scripture, & all controversies. Now, in setting up the Pope or a Council into the supreme throne of judgement, he must needs pull down the Scripture, & the Spirit of God speaking therein from that throne, and despoil it of that authority. But what need I draw this consequence from his words, seeing throughout that whole Chapter he doth almost nothing else but strive to prove that the Scripture is not the judge, & doth reprove the protestāns for saying that all the judgements of the Fathers, and all the decrees of Councils ought to be examined ad amussim Scripturarum, according to the rule of the Scriptures? Next unto Bellarmine, cometh in Gregory de Valentia, and he most Greg. de Val. li. 5 in Anal. c. 2. & 3 boldly avoucheth, that the Scripture is not a sufficient judge or rule of all controversies of faith: and that the Scripture alone defineth nothing at all, no not obscurely of the chief questions of faith: and where it doth speak, it speaketh so obscurely, that it Hos. 10. 2. adver. Brent. Proleg. doth not resolve, but rather increase the doubt. Cardinal Hosius is no whit less audacious, when he affirmeth, that the Scripture in itself is not the true and express word of God, which we ought to obey, unless it be expounded according to the sense and Sal. come. in. esist. Paul. in Gen. Tur. contr. Sade. Cost. Ench. de sum. Pontif. consent of the Catholic (that is in his opinion the Roman) Church. The Jesuits Salmeron, Turrian, and Coster, do not only barely affirm as much, but also confirm it by reason. The Scripture is dumb (saith Salmeron) but the deciding voice of a judge must be quick. The Scripture is a dead letter (saith Turrian) and a thing without life (saith Coster) but a judge must be living, who may correct such as err: therefore that Scripture cannot be the judge. It is as it were a Nose of wax (saith Melchior Canus) flexible into every sense, and as it were, a Can. loc. li. 3. c. 2. Turri. ut supra. Delphian Sword, fit for all purposes (saith Turrian) therefore cannot be the judge. And therefore two other Jesuits, to wit, Tanner and Gretzer impudently conclude, that no heresy Coll. Ratisb. can be sufficiently refuted by Scripture alone, and that by no means it may be granted, that either the holy Scripture, or the Holy Ghost speaking by the Scripture, should be the supreme and general judge of Controversies: and he adds his reason, because the Scripture cannot dicere sententiam, give sentence on one side, as a judge should do. Nay, one Vitus Miletus (as Pelargus reporteth) is not ashamed to say, that we Pelarg. Jesuit. read, that an Ass spoke in the Scripture, but that the Scripture itself ever spoke, we never read. And thus this fellow makes the Scripture itself to be more mute than balaam's Ass, and the holy Spirit less able to make that speak, than an Angel was to make an Ass to speak. Then which, what could be brayed out more like the beast he speaketh of? 26. But some may say, All these are but private men's opinions: we hear not all this while the determination of the Church. Let us hearken therefore to the voice of the Church touching this point, that is, as they hold of the Council, or rather Conventicle of Romish Bishops, assembled together at Trent, which they call the Church representative. The second Canon of the second decree in thy fourth Session of that Conc. Trid. ses. 4. decret. 2. can. 2. Council doth thus determine, Let no man trusting to his own wisdom, dare to interpret the Scripture after his own private sense, or contrary to that sense which our holy Mother the Church holdeth, or contrary to the unanimous consent of the Fathers. The former part of this Canon is good and sound; for Saint Peter saith, that no Scripture is of private interpretation: 2. Pet. 1. 20. and therefore they which wrest the Scriptures to their own senses, contrary to the intent and scope of them, are guilty of a grievous sin before God, and do it to their own destruction: for Optimus scripturae lector est, qui dictorum intellectum non attulerit, sed retulerit exscriptura, (saith Hil.) that is, He Hilar. de tri. l. 1. is the best reader of the Scripture, which doth not bring a sense to the Scripture, but draweth it out of the Scripture. Besides, the middle and end of the Canon is not to be misliked, if they have a favourable interpretation; for the judgement of the Fathers is greatly to be regarded, and the authority of the Church is to be held in especial reverence: but for all this, latet anguis in herba, under these fair pretences of words is couched a snake of foul error: for first, they tie the gift of interpretation of Scripture, and of decision of controversies, to the Chair of Peter seated at Rome, and possessed by the Pope, Peter's successor, as they call him, or to the Chair of Bishops assembled together in a Council, as in Noah's Ark: whereas Saint Paul saith plainly, speaking of the gift of interpretation, These things workethone and the same Spirit, distributing to 1. Cor. 12. 11. every man severally, as he will. And in another place, that the spiritual man discerneth all things, and therefore the Scriptures. 1. Cor. 2. 15. Now, by the spiritual man, the Apostle meaneth the man regenerate and sanctified by the Spirit, as it appeareth by that he opposeth him to the natural man, in the verse going before: and so the gift of discerning and interpreting is not proper to the Chair of Bishops. 27. Secondly, this Canon doth not only give unto the Church, thus conceived of them, the only gift of interpretation, but also a Praetorian and unexaminable authority in interpreting; so that all which they deliver out of their Chairs, must be received peremptorily without examining the grounds and reasons, for which they are moved to be of that judgement: which Tyrannical usurpation, is both contrary to the express precepts and principles of holy Scripture, and also to the doctrine and practice of all the ancient Fathers: for the scripture bids to try all things, & to hold that which is good. 1. Thes. 5. 21. And Paul refused not to have his doctrine examined of the Acts 17. 11. men of Ber●a, by the Scripture: & the same Apost. directeth us how to behave ourselves at the time of prophesying, namely, 1. Cor. 14. 29. that two or three Prophets speak, & the other judge. All which places are flatopposite to that peremptory obtruding of interpretations upon the Church, which the Canon speaketh of: & Aug. de doctrine. Christian. Orig. hom. 17. in Exod. Hil. de trin. li. 4. Basil de spir. Sa. cap. 1. Cyr. in Job. lib. 8. so are all the Fathers in general; for in prescribing certain rules to all men, both of understanding and interpreting the Scriptures, they plainly show that there is not this absolute authority, nor infallibility in any, to obtrude what interpretation soever, without contradiction or examination. 28. Lastly, the Canon in giving this indefinite power of interpretation, and determination of doubts to the Church, without any relation had to the Scripture, doth utterly justle out the Scripture from being the judge. And so Andradius the interpreter of this Council doth expound the intendment Andrad. thereof, when he saith, that the judgement of the Church is, Principium ultra quod non sit fas in inquisitione progredi, Aprinciple, beyond the which it is not lawful to proceed in inquisition. By which he giveth to understand, that our faith must rely wholly and solely upon the judgement of the Church, that is, the Pope and his Prelates, without inquiry at all into the word of God, whether that which they propound be consonant to the truth or no. As Erasmus in a certain disputation Eras. ex Chem. exam. pa. 66 against the Papists, confesseth, that their opinion hath not sure & certain testimonies of Scripture, but that the contrary opinion may be better & more clearly & strongly proved out of God's word; notwithstanding (saith he) if the Church bid, I will believe it, for I will captivate my understanding to the obedience of the Church. And this indeed is the Babylonian servitude of the church of Rome, whereby they fetter the souls of their followers to perpetual slavery, and lead them blindfold under the veil of an implicit faith unto perdition: for this is the first ground they lay in the hearts of all their generation, that they must not examine the doctrine of the Church, but take it at their hands as good coin, though it be never so counterfeit, doctrina in Concilijs definite a custodienda est, non examinanda, (saith Bell de verbo Dei, li. 3. c. 10. Bellarmine) that doctrine which is defined in a Council, is to be kept, not examined: and ordinarius pastor Ecclesiae audiendus est, non iudicandus (saith Stapleton) an ordinary Pastor of Stap de doctrina prin. li. 1. ca 5. the Church is to be heard, not judged: thus we see, that the Scripture is thrust clean out of doors, from having any right or title in the decision of questions of faith: not only by private men, but even by their Church itself. 29. Now here two things are to be observed of us, for the plainer enucleation and clearing of this point: first, that in making the Scripture judge, we do not exclude the Church, nor any member of the Church from the office of judging and discerning, only we place them in their due order and rank: for this is it we intent, that the Scripture is the highest and most absolute judge, from the sentence whereof there is no appeal to be made to any higher Court: and that the judgement & determination of the Church, or of any member thereof, is subordinate unto that, and to be ruled and guided by that, and where it is agreeable unto that, there to be received, where it swerveth from that, to be rejected. For as in the civil estate, the judges deputed to that office, have no absolute authority in themselves, but are subject unto the law, and the Ministers thereof, and therefore must not speak what they list, but what the law directeth: so in the state Ecclesiastical, they that are inferior judges, are but the Ministers of the law of God, and must not vary from the rule thereof in any respect. And for this cause, as the jews were commanded Deut. 17. 10, 11 to obey the sentence and determination of the Priest in all controversies, so the Priest was commanded to give judgement according to the law, and no otherwise: and albeit the Hebrew gloss upon that Text teacheth, that if the Priest say that the right hand is the left, or the left is the right, his sentence is to be holden, (which is the plain doctrine of the Church of Rome, judaizing in this as in many other things) yet Lyra Lyra on Deu. 17 writing upon that Text saith, that the gloss is manifestly false, because the sentence of no man, of what authority soever, is to be holden, if it be contrary to the law of God: so we admit the Church to be judge, and every private Christian also in his place, but we ascribe the chief power and authority of judging to the Scripture alone. The next place we allow unto the Church, and the lowest unto the particular members thereof: These last to be directed by the Church, but yet so far as it bringeth it authority out of the Scriptures, and it to be limited by the bounds of the Scripture also: and if it judge against the evidence thereof, not to be heard nor believed. This is our opinion, that we may not be mistaken: but our adversaries advance their Church unto the highest place, and make the Scripture an inferior vassal, and servant unto it, as I have declared. 30. Secondly, note thereason that moveth them, thus to disclaim from the judgement of the Scripture: it is because they know full well, that the mainest and chiefest points of their Religion, wherein they descent from us, have no ground nor foundation in the Scripture, but would vanish like a morning aust, if the light of God's word should but shine upon them: as for instance, their doctrines of worshipping Images, of tasting days, of prayer for the dead, of Purgatory, of shrift, of pardons, of the communion in one kind, of single life, and of the private Mass, and such like: all which points and many other, their own Writers contesse, cannot be sufficiently proved out of the Scripture. And therefore Andradius Andrad. Orthod. explic. lib. 2. doth fully and ingenuously acknowledge, that many points of their Religion would reel and stagger, if they were not supported by tradition: and Bellarmine himself saith, that it Bel. de Euchar. lib. 3 cap. 23. How contrary is this to that of S. Augustine, out faith should reel and totter, if the authority of the Scripturestand not fast, Aug. de doct. Chris. lib. 1. cap. 23. may be doubted whether the great point of transubstantiation may be sufficiently enforced out of the words of the Text, Hoc est corpus meum: So that we see now the reason why they will not be tried by the Scriptures, even this, because if the Scripture be judge, Popery must needs go to wrack. This is there fore a cunning and witty policy, or rather a gross and palpable subtlety of theirs, whereby though they dazzle the sight of the simple and ignorant, yet they cannot blear the eyes of the understanding and wise, from discerning into their fraud. 31. Having thus proved, that they reject the Scripture, now I come to show, that they allow of no other judges but themselves: for the proof whereof, there needs no long discourse, seeing it is sufficiently apparent, by that which hath already been delivered, that they appeal from the sentence of the Scripture unto the judgement of the Church, and tie unto the girdle thereof, the only key of interpretation. Now by the Church, they intent first the Romish Synagogue, that is, all that whole bony which dependeth upon the Pope for their head, and receive as it were life, and nourishment by his influence: for (as Bristo saith) the Roman Bristo mot. 12. in marg. Rhem. Annot. in Rom. Church is the Catholic Church, and as the Rhemists, the Catholic and the Roman faith is all one. Secondly, by the Church, they mean more particularly a congregation of Romish Bishops and Prelates assembled together in a Council, which they call the Church representative. And thirdly and principally, Aquin. 22. q. 11. art. Greg. de Valent. Anal. fid. p. 136. they intent by the Church, the Pope, who is the head of the Church, and containeth in him virtually all the power and authority of the Church. The Church in the first sense, is not to be this judge (say they) nor yet in the second: which notwithstanding, is but an upstart opinion, and but of the first Concil. Constant. Ses. 4. 5. Basilsess. 2. head: for in the Councils of Constance and Basil, it was decreed, that the Pope should obey the Council, and be ordered by it in all things pertaining to faith, and the reformation of the 〈…〉: and many learned Romanists have been of the same opinion, as Bellarmine confesseth: but now neither Bell. de council. li. 2. cap. 14. may the Council be judge: therefore take the Church in the third sense for the Pope, and then you have the man that is the Church virtual, and must be all in all, even the only judge and Umpire in all controversies. The centre in which all the lines, that is, opinions of Fathers, Councils, and Divines must concur and meet. The Epitome and abridgement of the whole Church, in whom alone remaineth the Silu. sum. verb. sides nu. 2. whole power of the Catholic Church. And thus from the Scripture, they call us to the Church, from the Church to the Councils, and from them to the Pope, and there they pitch their line, as in the highest point of resolution. 32. That they thus understand by the Church, the Pope, and that all judgement is devolved unto him alone, hear them speak in their own persons. Bellarmine saith, that the Pope without a Council may define matters of faith, because being Bell. de Christo li. 2. cap. 28. the universal▪ Pastor, and Teacher of the Church, he cannot err, teaching out of the chair: and that he is absolutely above Idem de council. lib. 2. cap. 17. Idem cap. 18. the Council, and that he may, as he is the chief Prince of the Church, retract the judgement of the Council, and not follow the greater part. And therefore, when he affirmeth in another place, that the Pope with a Council, is the judge of Idem de Verbo Dei, li. 3. ca 3. the true sense of the Scripture; he fosteth in the word Council for a flourish, but indeed, he meaneth the Pope alone: for if the Pope be above all Councils, and may establish or disannul their decrees at his pleasure, then is not he with a Council, but without a Council the chief judge. 33. Gregory of Valence is more plain By the Church (saith Greg. de Valent. disp. Theol. tom. 1 dis. 1. q. 1. p. 1. & Anal. fid. p. 136. he) we mean her head: that is to say, the Roman Bishop, in whom resideth the full authority of the Church: the jesuit Coster, after he hath discarded the Scripture from being judge, because it is, Res sine anima & sensu, in varias pugnantesque sent entias Cost. Enchir. de sum. Pontif. distracta: A thing without life and sense, distracted into divers and contrary opinions, saith, that Penes Ecclesiam Cathelicā est indicium veritatis, The judgement of the truth is belonging to the Catholic Church, but because the whole Church cannot meet together in one place, without great inconveniences. Therefore God hath appointed and nominated one man, to wit, the Pope, to whom he hath so tied his presence and spiritual grace, that in question● of faith he doth never err. Gretzer Colloq. Rat. Ses. 1 saith, that the general; lawful, and ordinary judge of controversies, is the Bishop of Rome, whether he define any thing alone, or with a General Council, this judge is always infallible. Staplet on saith, that the foundation of our Religion is placed of Staplet. praefat. princip. fid. doct. job. de Turr. li. 3. cap. 64. necessity upon the authority of this man● teaching, in whom we hear God himself speaking. And another of them saith, Si to●us mundus sententiaret contra Papam, If the whole world should determine against the Pope, yet we must stand to his sentence. To In Sext. extrau. joh. 22. tit. 14. & dist. 19 in Canon. & gloss. conclude, the Canon Law saith, that it were heresy to think, that our Lord God the Pope might not decree as he doth, yea, that his rescripts and decretal Epistles are not Canonical Scripture. 34. Thus we see, the Pope is that which they mean by the Church: and he is the only compendious judge: and therefore when they talk of the Church, it is but a vain vaunt; for when all comes to all, they intend nothing by the Church, but their Lord God the Pope, as the Canonists call him: who is ens secundae intentionis compofitum ex Deo & homine, Extrau. in joh. 22. joh. Capist. de Pap. et Eccles. authorit. Abeing of the second intention, compounded of God and man, and quasi Deus in terris, etc. as it were a God upon earth, greater than man; and less than God, having the fullness of power. Now by this that hath been said, the truth of my second proposition doth evidently appear; to wit, that the Romanists will allow no other judges in matter of controversy, but themselves alone, and so give just cause to all that are not blinded with error, at least to suspect their Religion, if not utterly to abandon it, which is the conclusion necessarily following upon these premises. 35. Which, that it is of most necessary consequence, appeareth by this, because it is against all reason, that the same should be both the party and the judge: yea, in equity is it fit, that we should stand to his judgement, whom we accuse to be a falsifier of the Scripture, and even Antichrist himself? or that that Church should be our Church, which we affirm and prove to be an Apostate, and an harlot? seeing that a judge should be indifferent and unpartial, and not a party: as the Church and Pope of Rome is in all cases of controversy depending betwixt them and us; as for example in the controversy of the Church, the question being which is the true Church. The judge to determine thereof, we say, is the Scripture: they cry, The Church, meaning their own Church, as I have showed. Do they not by their doctrine advance themselves into the tribunal seat, and make their Church the judge, whether it be the Church or no? so in the question touching the Pope's Supremacy, who shall be judge whether this supreme power be in the Pope or no? Marry the Pope himself, for they admit no other judge. Sure he must needs gain the cause, when he is thus his own judge. If this be not a plain terg●ue●s●tion, I know not what is: if this doth not bewray the weakness of their cause, let any indifferent man consider and give sentence. 36. For as on ourside in the question of the King's Supremacy, whether every King in his own dominion be the supreme Governor of the Church under Christ or no: if we should in this case admit no judge, but the King himself: Or in the question of our Church, whether we be the true Church of Christ or no: if we should refuse all other trial, save that which ariseth from the judgement of our own Church, and the Bishops and Prelates thereof; would not all men laugh at our folly, and think our cause weak and desperate? So may all men think of the Romish Religion, that it be wrayeth manifest folly in the maintainers, and apparent weakness in the grounds thereof, in that it will not be judged but by itself, especially seeing it is the property of self-love, whereof no man living is freed, to make men blind in their own causes, and partial on their own sides. To conclude therefore, as the Lion in Esope, that challenged to himself the whole prey that was caught, and would not stand to the equal partition of his fellow-hunters, proved himself thereby to be a tyrant, and his title nought: so the Pope of Rome, and his Proctors, in refusing to be judged by any save themselves, and by that right claiming a title to the truth, discovereth both his tyranny over the Church of God, and the holy Scriptures, and the badness of his weak cause; seeing truth like a chaste matron, though it be slandered, yet is so bold and powerful, that it feareth not to be tried by those that are the greatest enemies thereof. Spectatum admissirisum teneatis amici? MOTIVE. VI That Religion doth justly deserve to be suspected, which doth purposely disgrace the sacred Scriptures: But such is the Religion of the Church of Rome: Ergo, etc. Our Adversaries may fitly be likened to churlish and angry Mastiffs, whose property it is to rend with their teeth those that are unarmed, and not able to resist: but if they meet with an armed man, that can keep them off and entertain them with sharp blows, than they wreak all their teen upon the cudgel or weapon wherewith they are annoyed: so they seeing themselves well banged and beaten by our men at Arms, I mean, our Champions that defend the quarrel of our Church, with the staff of the Scripture, and their hairy scalps wounded with the stones fetched out of David's scrip, fall a snarling and biting the staff, and the stones which have been the instruments of their sorrow; whereas if they find any without a staff in his hand, or a stone in his sling, that is unfurnished with Scripture to fight with them, over him they domineer, & take him captive, and lead him to their den for a prey. This their malice against the sacred Scripture, which is the only engine of their destruction, I hope by God's favourable assistance so to discover in this Chapter, that they themselves shall ever be reputed as blasphemers of the truth, and their religion as odious and abominable to all posterity. 2. The Mayor or first proposition in this demonstration, MAYOR. though it be of an undoubted truth, yet for the greater illustratio: thereof, two points are to be considered: first, what this Scripture is, which is opposed against: and secondly, what they are to be esteemed which oppose themselves unto the Scripture. The Scripture contained in the Old and new Testament, is, in a word, the holy and sacred word of the eternal God: which to have said of it, is an ascription of the greatest dignity unto it, as can be devised: for if it be the holy and sacred word of the eternal God, then must it needs be perfect. excellent, pure, upright, clean, permanent, wife, sweet, and what else may be spoken for the setting forth of the excellency of a thing: all which attributes are given unto it by the Prophet David, in the 19 Psalm, and do necessarily Psal. 19 appertain unto it, being immediately derived from that clear and sole fountain of all goodness and perfection: For howsoever the holy Prophets were the penne-men thereof; yet those were all and in every parcel and particle inspired by the Holy Ghost, as Saint Peter informeth us, when he said, That no Prophecy in the Scripture is of any private 2. Pet. 1. 20. 21. motion, but that holy men of God spoke as they were moved by the holy Ghost. For as the heathen Oracles were conceived, and uttered by the immediate instigation of the Devil, who guided both the hearts and tongues of his Priests, to be the instruments of his malice: So the Oracles of Christians, to wit, the holy Scriptures, proceeded from the sacred inspiration of God's Spirit, moving the hearts, and directing the pens of the Prophets & Apostles his Secretaries, to commit to writing that only which they received from God, both in respect of matter and manner. To this purpose is that notable saying of Hugo, In the holy Scripture, whatsoever is taught, is truth: Hugo de anima. whatsoever is commanded, is goodness: whatsoever is promised, is happiness: And he adds the reason; Because God is truth, without deceit; goodness, without malice; and happiness, without misery. 3. I need not stand to prove this position, That the Scripture is the infallible word of the eternal God: it is a grounded truth, and a received principle of all that profess themselves to be Christians. And as Saint Basil saith, Like as of every Basil in Psa. 115 Science there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unquestionable Principles which are believed without further demonstration: so in the Science of Sciences, theology. This is one of those unquestionable principles, that the Scripture is the word of God, and therefore of divine both purity and authority. Add hereunto, that if any should doubt thereof, the purity and perfection of the matter, the majesty and the stateliness of the stile, the power and efficacy over the conscience, the certainty of Prophecies fulfilled in the dueness of time, the strangeness of the miracles, the antiquity of the writings before all other, the admirable providence of God in preserving them from the teeth of time, and rage of Tyrants, the sweet harmony & consent of every part with each other, the judgements of God against the contemners thereof, and lastly, the blood of so many thousand Martyrs which hath been shed in the defence thereof, do sufficiently convince and prove, that this Book is the Book of GOD, and every line and title therein, the Word of God. 4. This being so, than secondly it must needs follow, that either to deny the Scripture to be the Word of God, or to abuse it with unreverent terms and reproaches, or any ways to diminish the credit and authority thereof, is not only plain blasphemy, but also open and notorious Atheifme; and so in both high treason against the Majesty of God: for, if it be treason to use contumelious speeches against the King's person, or either by word to revile, or by deed to resist his decrees and proclamations: how much more doth that deserve the name of the highest treason, when the sacred word of God, which is a divine Law, issuing from his own mouth, is blasphemed, and the majesty of God most clearly shining, therein abused? It is an old and a true saying in civility, Qui contemnit legem, contemnit Regem: He that despiseth the Law, despiseth the lawgiver. So much more than in Divinity, he that reproacheth the word of God, reproacheth God himself. How can they then be less than Atheists, Blasphemours, and Traitors to God, that are guilty of all this injury to the holy Scripture? 5. Celsus, against whom Origen wrote, and Lucian, and Porphery, and Apelles, were Whelps of this Litter; and therefore remain to this day branded with the note of infamy: to these succeeded many others in afterages (for the world hath never been without such monsters, God permitting them for the further demonstration of his truth, and declaration of his just judgement in their deserved and strange destruction:) yea, that which is most strange, many of those that have vaunted themselves for Christ's Vicars here on earth, have been tainted with this infection, as Pope Leo the tenth, who (as Writers report) mocked at the promises and threats of the Balaeus. Scripture, and told Cardinal Bembus, that that fable of Christ had brought unto him and his, great profit. Such another was john the twelfth, who used to blaspheme God, and call upon Cuit. prand. li. 6. ●as●●cul. tempor. Stella. Platina. the devil at his dice: and julius the third, who asked why he should not be as angry for the eating of a cold Peacock, as God was for the eating of an Apple? And Benedict the eight, alias the ninth, whose custom was in Woods and Mountains, to sacrifice to the devil: and divers others, which for brevity sake I forbear to name. Is it possible that such Atheists, and blasphemous wretches, and worshippers of devils, should be chosen of Christ to be his Vicars here on earth, to whom he might commit the government of his Church? Will a mortal man commit the government of his family, especially if he loveth his wife and children, to a known Ruffian and a notorious villaive? Now Christ so loveth his family, his Church, that to purchase and redeem it, he gave his own precious blood, for a ransom for it: and will he now ordain in his room such notorious Wolves, to be the ministerial heads and guides thereof? As for the rest of the Popish crew, both learned and unlearned, though they be, as I must needs confess, for the most part, more infected with superstition, then with Atheism, (albeit never did any Country more swarm with that generation, then doth Italy at this day) yet in blaspheming and debasing the holy Scripture, they cannot be far from, not only giving-way, and opening a wide door to that horrible sin, but also from making an open profession thereof. 6. Thus we see both what the Scripture is, and also what they are that oppose against the Scripture: which two considerations serve much for the clearing of the first proposition. Now I come to the confirmation of the assumption or second MINOR. proposition, which every Romanist will deny in this argument, and therefore stands in need of stronger fortification: the proposition is this, that the Religion of the Church of Rome doth purposely disgrace the holy Scriptures, and is at enmity with it: that is, that both by doctrine, practice, and bitter and blasphemous speeches, the holy Scripture is disgraced, defaced, and vilely slandered by the chief professors and maintainers of that Religion, yea, and by the grounds of the Religion itself. I will begin with their doctrine, and secondly come to their practice, and in the last place their slanderous and bitter speeches shall be discovered. 7. Amongst many of their doctrines, whereby they offer open injury and wrong to the sacred Scriptures, these four are the most principal: First, that which hath been at large discoursed in the former Chapter, touching the chief judge of controversies: for, when as they disable the Scripture from that office, and exalt the Church, that is, the Pope, as I have showed, into the highest throne of judgement, what do they else but debase the Scripture, in subjecting it to the Pope's will, and making it a vassal to wait upon his pleasure, and giving a greater certainty and infallibility to the determinations of his mouth, speaking out of his chair, then unto the infallible and certain light of truth, shining in the Scriptures? This is open wrong to the Scriptures, and not only to it, but also to the Spirit of God, the Author and Enditer thereof; for, they which set up the Pope as an all-sufficient and most competent judge, and pull down the Scripture as non-sufficient and incompetent, as the Romanists do, do they not advance the one, and disgrace the other? as on the contrary, we which ascribe all con●petencie of right, and sufficiency of power to the Scripture, and deny the same to the Pope, do we not disgrace him, and advance it? This is the difference in this point betwixt them and us, and their Religion and ours: and that men may see how little estimation they have of the Scripture compared with their Pope, though the Pope be a man utterly unlettered, & ignorant even of the grounds of Grammar, much more of the grounds of Divinity, as some Baron. Glaber. Rodulph. Spondan. Annal. Eccl. s. an. 1033. Balaeus. of them were: though he be a child of ten years of age, as Bennet the ninth, or a mad Lad not past eighteen years old, as john the twelfth; though he be an Atheist, as was Leo the tenth, or a conjuror, as julius the third: Lastly, though he were a man destayned with all manner of filthy and lewd conversation, as a number of them were: yet his judgement If quatenus home, he go to hell, what will his quatenus Papa do him good? Baldus. must be heard and preferred, because (forsooth) quatenus Papa, as he is Pope, he cannot err, though quatenus homo, as he is a man, he be an Heretic, or an Atheist, or a wicked wretch: or because Papa est doctor utriusque legis authoritate, non scientia. The Pope is Doctor of both laws in authority, and not in knowledge: And thus by their Religion, the holy and sacred Scripture must give place, and bow the knee to an unholy, sacrilegious, and ignorant Pope oftentimes, and acknowledge him as judge, and submit itself to his sentence and censure. 8. The second doctrine of theirs, whereby they disgrace and wrong the Scripture, is that touching the insufficiency and imperfection thereof: for they are not ashamed to say that the Scripture is imperfect and unsufficient of itself, and that in it are not contained all things needful to salvation, but that a great part. yea, the greatest part of true Religion, is grounded upon tradition, without the which the Church of GOD could not be sufficiently instructed, either in faith or manners: this is their goodly doctrine: whereas we on the other side hold and maintain, that the Canonical Scripture containeth in it sufficiently, plainly, and abundantly all doctrines necessary to be known, for the attainment of salvation, Iraen. li. 3. ca 1. Orig. hom. 1. in jer. come. in Rom. ca 3. hom. 25. in Mat. Athan. con. Gen. & ido. & in sin. Basil de confess. fid. & Ep. 80. ad Eustath. Chryso. hom. 1. in Mat. hom. 3. in 2. Ep. add Thes. etc. Cyr. li. 12. in joh. cap. 68 Tert. con. Hermo. Cypr. Epi. 74. ad Pomp. Aug. de doctrine. Christ. ca 9 & li. 1. cont. lit. Petil. cap. 6. Hier. come. in Ep. ad tit. ca 1. & come. in ca 1. Hag. Bell. de verbo Del, l. 4. ca 4. Terent. Eunuch-Whitaker. Chemnit. Morton. whether they be positions of faith, or directions for godliness: and that thereiss no need of any unwritten traditions, for the suppliance of any want or defect which is found therein. And herein we have not only all the ancient Fathers of the primitive and purer times of the Church our abetters, as Iraeneus, Origen, Athanasius, Basil, Chrysostome, Cyril, Tertullian, Cyprian, Augustine, Hierome, as you may see in the places quoted in the Margin: but also the testimony of the Holy Ghost in the Scriptures, plainly and directly affirming the same. 9 That this imputation of imperfection and insufficiency is laid by them upon the Scripture, let us hear themselves acting their own parts: and first Bellarmine the Ringleader. He in his fourth Book De verbo Dei, and fourth Chapter, sets down this position, that the Scriptures without traditions are not simply necessary nor sufficient: and throughout that whole Chapter doth nothing else but labour to prove the same by many arguments and reasons, as if he were not content barely to affirm so high a blasphemy, but even (as the Poet saith) Cum ratione insanire, To be mad with reason: and so are all his reasons there used, in very deed mad reasons, which my purpose is not to spend time in confuting, (that being sufficiently performed by our great and learned Champions of the truth, which as yet remain unanswered: only it is enough for my intent to discover to all men his notable blasphemy against the holy Scriptures, which not only in that place, but in many other, evidently and impudently showeth itself. 10. Next unto him comes in another great jesuit, Gregory Greg. de Valent. Anal. fid. l. 8. c. 6 de Valentia, and he playeth his part, and saith, That the most fittest way of delivering the doctrine of faith to the Church, was this, not that all should be committed to writing, but that some things should be delivered viva voce, that is, by tradition. But Cardinal Hosius more plainly and boldly affirmeth, That Hosius confess. Petric. ca 92. the greatest part of the Gospel is come to us by tradition, and that very title of it is committed to writing: Yea, it is reported of him, that he should say, Melius actum fuisse cum Ecclesia, si nullum extaret scriptum evangelium, That it had been better for the Church, if there were no written Gospel extant. O blasphemy! and yet wisely spoken, if so be by the Church, he meaneth the Church of Rome, as without doubt he doth. But let us hear another of the same stamp Eckius, I mean Eckius Enchir. cap. 4. that peremptory Bragadochio, he steps forth, and shoots his bolt in a moment, The Lutherans are dolts (saith he) which will have nothing believed but that which is express Scripture, or can be proved out of Scripture: for all things are not delivered manifestly in the Scriptures, but very many are left to the determination of the Church. Coster another Stage-player of theirs Cost. Ench. ca 1. comes in, and divides the word into three parts, to wit, That which God himself writ, as the tables of the Law; that which he commanded others to write, as the Old and the New Testament; and that which he neither writ himself, nor rehearsed to others, but left it to themselves as traditions, the decrees of Popes, and Councils. And then he concludeth blasphemously, that many things of faith are wanting in the two former, neither would Christ have his Church depend upon them, but this latter is the best scripture, the judge of controversies, the Expositor of the Bible, and that whereupon we must wholly depend. His words are these, Omnia fidei mysteria, ccaeeraque credita & scitu necessaria, ●n cord Ecclesiae sunt clarissimè exarata, in membranis tamen tam novi quam veteris Testaments multa defiderantur: that is, All the mysteries of faith, and other things necessary to be believed and known, are most clearly engraven in the heart of the Church, but in the leaves of the Old and New Testament, many things are wanting. What can be more plain? Yet Lindanus is more plain, for he calleth Traditionem non scriptam, etc. The unwritten Lindan panopl. lib. 2. cap. 5. tradition, that Homerical moly which preserveth the Christian faith against the enchantments of Heretics, and the true touchstone of true & false doctrine, and the A●acian buckler to be opposed to all Heretics, and in conclusion, the very foundation of faith. To this fellow adjoin Melchior Canus as a companion in blasphemy, who saith, That many things belong to Christian Canus loc. lib. 3. cap. 3. faith, which are contained in the Scripture, neither openly nor obscurely. To conclude all in one sum, without any further repetition of private men's opinions, wherein much time might be spent, the voice of their whole Church represented in the Council of Trent, is this, That traditions are to be received, Concil. Triden. Sess. 4. pari pietate, with the same reverence and affection, wherewith we receive the Scripture itself. Thus we have a view of the doctrine of the Church of Rome, touching the insufficiency of the holy Scripture, both in part and whole. Out of all which, these two impious conclusions do necessarily arise: First, that traditions unwritten are equal, if not superior in dignity and authority to the written word of God: and secondly, that without the help of them, it is not able to bring us either to a saving faith in this life, or to the end of our faith in the life to come: then both which, what could be spoken more injurious either to the Word itself, or to the Majesty of that Spirit, from whom it proceeded? And that their blasphemy might be known ●o all men, Bellarmine, more like a julian Bel. deverbo Dei, l. 4. c. 4. then a Christian, doth not only affirm the Scripture to be unsufficient and imperfect, but also not simply necessary, and to that end he maketh a good round discourse, and bringeth in long Leaden arguments, which indeed are not worth the answering, for they are mere sophistical collusions, as any one of mean judgement may easily discern. Nevertheless, by this we may see, what an honourable opinion and affection these fellows bear towards the Scripture, when as they dare to affirm that they are not simply necessary, but may be wanting and removed without any great hurt to the Church of God. 12. The third injurious doctrine, whereby open disgrace 3. is offered to the holy Scripture, is concerning the authority thereof, compared with the Church: for this they teach and hold, That the authority of the Scripture doth depend upon the Church, and not the Church upon the Scripture. And so by consequent, that the Scripture is inferior to the Church, and not the Church to the Scripture: whereas we on the contrary affirm and defend, that the Church wholly dependeth both for authority and existency upon the Scripture, and so is every way inferior to the Scripture, and not the Scripture upon the Church. 13. This blasphemy of theirs may more evidently be discerned, if we observe what they understand by the Church, to wit, not the Primitive Church, which was in the time and immediately Canus loc. lib. 2. cap. 8. Stapl. doct. princ. li. 9 c. 12. & 13. after the Apostles, but the succeeding and present Church: and that not the whole Catholic Church, which is dispersed over the world, but the Church of Rome, which holdeth upon the Pope as the Vicar of Christ: and in this Church, not the whole body, but the Pastors and Prelates assembled in a Council: yea, and lastly, not the Council neither, but the Pope, who is totus in toto, all in all, and in whom all the members meet, and resolve themselves as lines in the centre, as is before declared. This is their Church: and to this Church of theirs they subject the Scriptures, even the word of God to the Pope of Rome, that is, God himself to a mortal sinful man. For as Nil●● the Archbishop of Nilus' de cause. d●ss. lib. 1. Thessalonica saith, To accuse the Scripture, is to accuse God, so to debase the Scripture, is to debase God. 14. That we may see this to be true, and that we lay no false imputation to their charge, hear them speak in their own words, and let Bellarmine lead the Ring, If we take away Bell. de effect. sacram. li. 2. ca 25. (saith he) the authority of the present Church, and of the Council of Trent, than the whole Christian faith may be called in question: for the truth of all ancient Councils, and of all points of Omnium Conciliorum, & dogmatum firmitas. faith depend upon the authority of the present Church of Rome. Mark, he saith not upon the authority of the Scripture, but of the present church of Rome; where he doth manifestly prefer the authority of the Church, before the Scripture, & not only of the Church, but of the Church of Rome, as if there were no Church but that: and not the Church of Rome; as it was, in the purer and primer times, but the present Church corrupted, and depraved with infinite errors. Again, in another place he concludeth, That the Scriptures do depend upon Bell. li. 4. the not. Eccles. ca 2. the Church, and not the Church on the Scriptures: which position he confesseth in the same place, to have been in other places maintained by him. And yet elsewhere he disclaimeth Idem de council. author. li. 2. c. 12. this opinion as none of theirs, and calleth it a blasphemy: that it is his, I have showed already, though he be ashamed of it as he may well be, and therefore exore suo, by his own judgement, he, and all the rest are guilty of most gross and intolerable blasphemy. But that you may see that it is the general received doctrine of them all, for the most part; hear others as well as him, uttering their spleen against the Scriptures. Silvester Prierias saith, that Indulgences are warranted unto Silu. Prior. cont. Luther. conclus. de potest. Papae. us not by the authority of the Scripture, but by the authority of the Church, and Pope of Rome, which is greater. And again, That the Scripture draweth it strength and authority from the Church and Bishop of Rome. Eckius saith, that the Scripture Eckius Ench. de author. Eccles. resp. 3. ad object. Haret. Pighius de Hier. Eccles. li. 1. ca 2. was not authentical, but by the authority of the Church: and putteth this proposition among heretical assertions, The authority of the Scripture is greater than the Church. Pighius also affirmeth the same, that all the authority of Scriptures doth necessarily depend upon the authority of the Church: and calleth all that hold the contrary in scorn, Scriptuarij, that is, Scripture-men, or such as maintain the Scripture. Cardinal Hosius goeth Hos. lib. 3. the author. Scripture. further, and commendeth a blasphemous speech of one Hermannus, as a godly saying, That the Scriptures are of no more force than Aesop's Fables, without the testimony of the Church: and addeth presently of his own, that unless the Church's authority did commend unto us the Canonical Scripture, it should be of little account with us. The like is delivered Coclaeus replicat. cont. Bul. c. 2. Canus. loc. l. 2. c. 8. Staplet. Doctrine. Princip. l. 9 c. 1. Andrad. defence. Trid. Concil. l. 3. Canis. catech. cap. 3. sect. 16. Bel. de Concil. lib. 2. cap. 12. Andrad. Staplet. by Coclaeus, by Canus, Stapleton, Andradius, Canisius, and generally all other of that side that handle that question. 15. Only to palliate the matter, they bring in a distinction, to wit, that this dependence of the Scriptures authority upon the Church is, quoad nos, in respect of us, not qu●adse, in respect of itself, and declaratiuè, for declaration sake, not effectiuè, as the cause thereof: which distinction first implieth a contradiction, for the authority of a thing is quoad extra, in respect of others, not quoad intra, in respect of itself, that is, rather to be termed dignity and excellency, than authority: secondly, that being granted, yet it importeth a falsehood in them, and concludeth directly our purpose, for by it the last resolute on of our faith should not be into the Scripture, but into the authority of the Church, which is contrary both to truth, and to their own principles. For why do they attribute Mulbusin. Resp. ad Par●um, de cript. author. thes. 33. that infallible authority to the Church, but because the Scripture saith so, as they themselves acknowledge? And then to affirm that the Church is of greater authority in respect of us, is sufficient to ●uince, that in respect of us, they prefer the Church before the Scripture. What is this, but to offer open injury and disgrace to the holy Scripture, especially, seeing a jesuit of their own is bold to say, that a man may mordicus tenere, and propugnare acerrimè▪ strongly hold, & stoutly Sacrob●sc def. Bell. par. 1. c. 6. maintain a doctrine contrary to the word of God, and yet be no Heretic, unless the opposite to that opinion, be defined by the Church in his time? 16. The fourth and last doctrine whereby they offer injury 4. to the Scripture, is this, That the Pope may dispense with the Law of God. This the Pope's vassals do not only affirm, Michael Medin. Christian. par●n. lib. 7. cap. 17. Abbas Panorm. extra. de divort. cap. ●in. Fel●●. de constitut cap. statut. canon. but even confirm and avouch. For thus they teach, Potestas in divinas leges ordinariè in Romano Pontifice residet, Power over the laws of God remaineth ordinarily in the Pope of Rome: and that the Pope may dispense against the Apostles, yea, against the new Testament upon great cause, and also against all the precepts of the old Testament. The reason whereby they confirm this brave doctrine, is this, that where the reason of the law faileth, there the Pope may dispense, but the reason of the law always faileth, where he judgeth it to fail, (for speaking definitively, he cannot err) therefore the Pope may dispense with the precepts of the Old & New Testament, where, and when he list. Now, what can be more injurious to the Scripture than this? for first, they set the Pope above the scriptures, because he that taketh upon him to dispense with the law of another, challengeth to himself a greater authority than the other, according as their own rule is, In praecepto superioris non debet dispensare Anton. par. 3. tit. 22. ●●. 6. inferior, The inferior may not dispense with the commandment of the superior. Secondly, they equal him to God himself, for whereas there is no exception nor exemption from the law of God: but this Nisi deus aliter volverit, Except God otherwise appoint, they instead thereof put in this exception, Nisi Papa aliter volverit. And lastly, they make the law of God a maimed & an imperfect law, in that (as their divinity is) it cannot give sufficient direction to man's life, for practice of duties and avoiding of sins, in all cases, without the Poprs' dispensation, and the interposition of his superwise authority. 17. From their injurious doctrines, l●t us come to their malicious practice against the Scripture, that both by their precepts and practice, their enmity to the Scriptures may fully appear. First therefore, whereas the language wherein the Scriptures were originally written, is indeed the true Scriptures, because that is the immediate dialect of the holy Ghost, and the translations of it into other tongues, are no farther to be regarded then as they agree with the original; yet the Church of Rome, in the Council of Trent, hath canonised Conc. Trident. Sess. 4. the vulgar Latin above the Hebrew and Greek, and hath ●n●oyned it only to be used in all readings, disputations, sermons, and expositions, and not to be rejected under any pretence whatsoever, upon pain of Anathema. Yea, Bellarmine, Bell. de verb● Dei, lib. 2. with the rest of that crew, accuse the Greek and Hebrew, of many corruptions, and justify the vulgar Latin above them, as most free from corruptions: whereas notwithstanding, for one corruption which they would sane fasten upon them, there are to be found twenty in this, and that by the confession Lind. de opt. gen. interp. lib. 3. of many learned of their own side. 18. Besides, those corruptions which are supposed to be in M●lin. in 1. Tho. page 399. Poss. Bibl. select. lib. 3. ca 6. the originals, are either none at all, as may easily be proved, and is already sufficiently by our learned Divines: or else such as are not of that weight to derogate from the perfection of the Scripture in things pertaining to faith and good Poss. ibid. Sixt. Senen. Bibl. sanct li. 8. p. 318 manners; as Possevine and Sixtus Senensis confess, or at least are but errors of the Writers, which no Book is free from, growing either from human infirmity, or from the mistaking of the letters in the Greek, and pricks in the Hebrew; which last is but a late invention of the Massorites, and no essential part of the Text: whereas on the contrary, the errors which are extant i● the vulgar Latin, are many of them contrary to the grounds of faith: as that one for all, in the third of Genesis, where the Latin readeth, ipsa conteret caput tuum, she shall bruise thy head: which they apply unto the Virgin Marie, being in the original ipse his, and in the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, He, understanding Christ our Saviour. Here we see a fundamental point of saith overthrown, not only in accommodating a Prophecy of Christ unto the Virgin his mother, but also in ascribing unto her the work of our Redemption, signified by the bruising of the Serpent's head. And as in this, so in many other places, which I willingly for brevity sake overpass. And yet for all this, by their doctrine and practice, their Latin Translation is only authentical. Yea, so impudent is a Bishop of theirs, that setting forth the Bible in divers Languages, he placeth the vulgar Latin betwixt the Hebrew and the Greek, as Christ betwixt two thieves, as blasphemously 〈…〉. Bibl. 〈…〉 olo. he speaketh. This is therefore a notable iniuricus practice of theirs against the Scripture. 19 To which add second, no wh●t inferior to the former, ●. which ●● their forbidding the Scripture to be translated into the mother tongue of every Nation, to the end that it may be to the common people as a Book sealed up, and that they might not read, nor be exercised therein. This prohibition is both contrary to the practice of all the Saints of God, both under the Law and the Gospel, for it was their daily exercise to meditate upon the Law of God continually, and to search the Scriptures, whether those things which they heard were so or no, and to the plain precept of Christ, and the Apostle Psal. 1. ●. Deut. 6. 7. 8. 9 & 17. 18. 19 Acts 17. 11. john 5. 39 Col. 2. 16. Origen in Mat. ● Nazian. hom. 4. dom. Epizoon. C●●il contra jul. lib. 7. Hier. in Psal. 86 Chryso. hom. 5. in Laz. & 9 in Epi. ad C●l. & 2. in Mat. & 10. in john. Lactan. Inst. l. ●. cap. 21. Isidor. li. 1. de sum. b●n. Fulgent. ser. de confess. Anselm. come. in Ephes. 6. August. de doct. Christ. li. 2. c●. 5. Origen ut supr●. Peres. de tradit. page 44. Thyrrae. de d●m. ca 21. Thes. 257 Hosius de express. verb● Dei. bidding us to search the Scriptures, and to have the word of God to dwell plenteously in us: and to the doctrine of all the ancient Fathers, who with one consent exhort and persuade to the diligent reading of them, as may appear by the places quoted in the margin: And beside, is most injurious to the Scriptures themselves: for to restrain a common good to a particular use, is an open wrong to the good itself, which the more common it is, the better it is, and the less common, the less good; for bonum est sui diffusiwm, good inclineth naturally to spread itself, and therefore the restriction thereof is violence and force offered to the nature of it, and truth cannot abide to be imprisoned, but loveth liberty. This is true in all natural, good, and true things, but much more in this supernatural good, and truth, which as Origen● well noteth, was not written for a few▪ as Plato's Books were, but for the people and multitude, yea, for the veriest Idiots, and women, and children, as the Fathers affirm. 20. And yet these presumptuous Romanists forbid the reading of the Scripture among the people; one of them affirming, That it was the devils invention to permit the people to read the Bible: Another, That he knew certain men to be possessed of the devil, because being but Husbandmen, they were able to discourse of the Scriptures: All teaching, that it is the ground of Heresy, and that Lay men are no better than Hogs and Dogs: and therefore these precious pearls not to be committed unto them, and that the Scripture to a Lay man is as a sword in a mad man's, or a knife in a Child's hand. Thus they practise to imprison the Scriptures within the Priest's cells, or Monks cloisters, which were given by God, to be the light of the world: and yet (which is to be noted) in Queen Mary's bloody and blind days, such as could dispend a certain sum of money by the year, might read the Bible, without any special dispensation; as if heresy builded her nest rather in the breast of the poor man, then of the rich, or, as if the rich were less carnal than the poor: and thus these saucy fellows handle the sacred Scripture at their pleasure, being rightly to be branded with the name of Heretics, whom Epiphanius generally calleth Lucifugae, because they cannot abide the light of the Scriptures, but fly from them as Owls and Bats from the light. 21. Another practice of theirs is against the sense of the Scripture, as the two former were against the letter, that neither the body nor the soul thereof might be left unviolated: and this is in respect of the learned, to bar them up from controlling their errors, as the other were in respect of the simple, to keep them from once looking into them. Their policy in this, is to interdict all senses and expositions of the Scripture, save such as agree with the Church of Rome, and are allowed by the Pope of Rome: this is the interdiction of the Council of ●rent, and is grounded upon a false interpretation Conc. Trid. Sos. 4 of that article of our faith, I believe the Catholic Church: for, as Stapleton saith, The literal sense of that article is, that Stapl. des. Eccle. potast. adverse. Whit. li. 1. c. 9 Hosius de expresso verbo dei. thou believest whatsoever the Catholic Church holdeth and teacheth. And Cardinal Hosius, If any man have the interpretation of the Church of Rome, though he know not whether and how it agreeth with the words of the scripture, notwithstanding he hath Ipsissimum verbum Dei. Now, by the Catholic Church they mean the Roman Church, or rather the Roman Bishop, as I have showed: for as Silvester saith, The power of the Catholic Sum. Syluest. verb. ●ides, nu. 2. Staplet. prae●●. Doctr. princ. fid. Church remaineth only in him. And as Stapleton, The foundation of our Religion is of necessity placed upon the authority of this man's teaching: and therefore one ●aith, that the Pope may change ●he Gospel, and give to it according to place and time, Henri. mag. sa●r. ●alat. adiegat. 〈…〉. Cardia. S. Angeli ad legate. B●●em. another sense: Yea, a blasphemous Cardinal is b●ld to say, That if a man did not believe that Christ is very God and Man, and the P●pe thought the same, he should not be condemned. This is a trick p●ssing all other, whereby they not only make sure work with the Scripture, that it never do them hurt, but also fashion the sacred and divine sense thereof, unto their fond and foolish fancies, and make it speak, not what the Holy Ghost intendeth, but what they imagine. Nay, they are Cusan. ep. 2. 3. 7. so impudent as to say, That the Scripture is fitted to the time, and variably understood, the sense thereof being one while this, and another while that, according as it pleaseth the Church to change her judgement. Can there be a greater disgrace to the Scripture than this is? 22. Add to these yet another device which is far worse than 4. all the rest, & that is a gross and palpable wring and wresting out of the holy Scripture, a sense contrary to the true intendment of the place, & fitting it strangely to their own purpose. This is a practice of theirs so common, as that their Books swarm with nothing so much as such fond and foolish interpretations, and so ridiculous withal, that it would make even Heraclitus himself to laugh, if he were alive. I will here report some few of these strange wrested Expositions, that the Reader may have a taste of them, and so judge of the whole cask. 23. And to begin at the beginning of the Bible, Genes. 1. 16. It is written, God created two great Lights, the greater to rule the day, and the lesser to rule the night: that is (saith Innocentius Innocent. 3. ad Const. Imper. cap. solit. de maior. Molin. tom. 1. de just. & iure. the third, one of their own Popes: And also Molina the jesuit, God ordained in the Firmament of the Catholic Church two dignities, to wit, the Pontificial dignity, and the Regal: But that to govern the day, that is, the Spiritualty, and is the greater: and this to rule the night, that is the Carnalty, and is the lesser; so that how great difference is betwixt the Sun, and the Moon, so great is there betwixt the Bishop of Rome, and a King, that is, according to the Gloss upon the same place, seven and fifty times. So in the 3. Gloss. in ca solit. de maior. of Genesis, whereas the words of the Text are plain, He shall break thy head, or tread upon thy head, which is the first and principal promise of the Messiah, they contrary both to the Hebrew, and Septuagint, translate and expound it, Ipsa, She shall: applying unto the Virgin Mary, that which properly belongeth unto Christ, even the work of our Redemption. And this interpretation and translation of that place is approved by the Council of Trent, in approving the vulgar Latin Conc. Trident. Bellarm. Bible for authentical: and by Bellarmine also, who calleth it a great mystery, that in the Hebrew, a verb of the Masculine gender, is joined with a Noun of the feminine; to signify, that a woman should break the serpent's head, but not by herself, but by her son: and is also so translated by our Douai translators in English. 24. So again, that place in the Psalm, Psal. 91. 13. Thou shalt walk upon the Asp and the Cockatrice, and shalt tread upon the Lion and the Dragon: Pope Alexander the third interpreted it of himself, and the Emperor, applying the promise Naucler. Gen. 40. made to Christ principally, and in him to all the Elect, unto himself as Pope, and understanding by the Asp and Cockatrice, Lion and Dragon, the Emperor Frederick, upon whose neck he set his foot, using those words, and all other Kings and Emperors: and to prove that he so understood the place, when as the Emperor disdaining this pride, made answer, Not to thee, but to Peter: the holy Father treading on his neck, replied; Et mihi & Petro, Both to me and to Peter. Which story, though it be branded by Baronius with the mark of a fable, yet it is avouched by a full jury of witnesses, and especially two, Gennadius the Patriarch Gennad. in cens. ●rient. annot. in cap. 13. sect. 6. Girolam. Bardi. Vittor. Naval. impres. anno 1584. of Constantinople, and a Venetian Historian that lived about that time: which last only differeth in the Pope's alleging of the Text, for he makes the Pope, to say, not in the second person, thou: but ambulabo, I will walk upon the Lion and the Adder. Again, they interpret that place of Esay 49. 23. They shall worship towards the face of the earth, and lick the dust of thy feet, as a Prophecy of the Pope's sublimity. For, saith Turrian the jesuit, Where is this verified, but Turrian. cont. Sadoel. pag. 14. in the kissing of the feet of the Bishop of Rome? and yet who knoweth not, that this is nothing else, but a manifest prediction of the glory of the Church, and the conversion and subjection of Kings and Princes to the Religion of Christ? What a wresting of Scripture call you this? Are not these strange interpretations? 25. But yet hear them which are more strange and ridiculous: In the 28. of Esay, 16. verse we read, Behold, I will I●●y 28. 16. lay in Zion a stone, a tried stone, a precious corner stone, a sure foundation. This all know, being taught by the interpretation of S. Peter, 1. Pet. 2. 6. is to be understood of Christ only and 1. Pet 2. 6. Bel. praefat. de Rom. Pontif. none other; yet Bellarmine understands by this tried precious corner stone, not Christ, but Peter, that is, as he saith, Sedes Romana, The Roman Sea. Again, we read, jere. 26. 14. Behold, jer. 26. 14. I am in your hands, do with me as you think good and right. This Text Bonaventure allegeth, to prove, that Christ is in Bonavent. in exposit. missae cap. 4 the Priest's hands at the Mass, as a Prisoner, not to be let go, till he have paid his ransom, that is, till he have given remission of sins, contrary to the manifest sense of the place, Hosea 1. 11. We read, that the children of judah and Israel Hosea 1. 11. shall be gathered together, and appoint themselves one head, answerable to that, joh. 10. 16. There shall be one fold and one joh. 10. 16. job. de Par. de potest. Reg. & Pop. cap. 3. Bel. de Rom. Pon. lib. 1. cap. 9 shepherd, which places properly appertaining to Christ and his Church, are ordinarily and blasphemously alleged, to prove, that the Pope is the head of the Church. Again, Cant. 5. 11. His head is as fine gold. And Cant. 7. 5. Thy head is like the mount Carmel. One of which is the speech of the Church to Christ, and the other of Christ to the Church: but Bellarmine Bel. ibid. interprets the first to be spoken Christ, and the second of the Pope. These be his words: The Bridegroom compareth the head of his Spouse to mount Carmel, because though the Pope be a great mountain, yet he is nothing but earth, that is, a man: and the Bride compareth the bridegrooms head to the best gold, because the head of Christ is God. 26. But let us come a little to the new Testament: are they any thing more shy and cautelous in this then in the old? Hear and then judge. Matth. 28. 18. our Saviour saith to his Disciples, All power is given unto me in heaven and earth. This in the book of Ceremonies, is expounded of Lib. Ceremon. tit. 7. Concil. Later. sub Leon. Decim. Luk. 22. 38. the Pope; and also by Stephen the Archbishop of Patavy, in the Council of Lateran, Luc. 22. 38. the Apostles say unto Christ, Behold two swords: and he answered, It is sufficient. By this place of Scripture, Boniface the eighth challenged to himself both temporal and ecclesiastical authority, because Christ said two swords were sufficient, and bade Peter not cast Bel de Rom. Pontif. l. 5. c. 7. away one of them, but put it up into the sheath. This exposition flat contrary to the meaning of the Text, was not only devised by a Pope, but also approved by Bellarmine, and Molina Molin. lib. 1. de ●ure. tract. 2. dis. 29. Balb. lib. de coronat. the jesuit, and Balbus with divers others, though (I confess) rejected by Stella, Maldonate, and Arias Montanus. But what are these to a Pope that cannot err, and to such an Eminent Cardinal as Bellarmine is? So likewise, they expound that Text, Matth. 17. 24. Solve pro te & me, Pay for Math. 17. 24. thee and me: To signify, that Christ's family hath two heads, to wit, Christ and Peter, because they two only paid, and that Peter was chief over the rest of the Apostles, because none of the rest paid: as if paying of tribute was a sign of pre-eminence, and not rather of subjection, as jansenius expounds it. So Baronius allegeth that of Act. 10. 13. Arise, Roffen. in Art. art. 25. Act. 10. 13. Bel. de Rom. Pont. lib. 1. cap. 19 Baron. Epist. ad Papam. Roffen. assert. Luther. confut. cap. 17. 1. Pet. 4. 8. Pro. 10. 12. Peter, kill and eat, to prove the Pope's power to excommunicate the Venetians. Kill, that is, excommunicate, and eat, that is, bring them to the obedience of the Church of Rome. This is goodly stuff indeed: sure they stand in need of arguments to prove their cause, that are driven to these silly shifts. So our Countryman Fisher, to prove justification by works, allegeth that Text of S. Peter, 1. Pet. 4. 8. Love covereth the multitude of sins, which he expounds thus, that love expiateth and purgeth away the guilt of our sins in the sight of God, contrary to the direct sense of the holy Ghost, Pro. 10. 12. 27. It is a wonder to see, how both Bellarmine and all the patrons of Purgatory wring and wrest the Scripture, to underprop the Pope's Kitchen: The Scripture cannot name fire and purging, but presently there is Purgatory, as Esay Esay 4. 4 & 9 18. Mal. 3. 3. Zachar. 9 11. Phil. 2. 10. Apoc. 5. 3. 4. 4. and 9 18. Mal. 3. 3. nor a lake where there is no water, but there is Purgatory, as Zachar. 9 11. nor things under the earth, Phil. 2. 10. Apoc. 5. 3. but there is Purgatory: and yet they themselves confess, that they know not whether it be under the earth or no, because the Church hath not yet defined where it is. And Bellarmine bringeth in eight divers Bel. de Purgat. lib. 2. cap. 6. opinions, touching the place of Purgatory: but two of their expositions touching Purgatory, I cannot overpass, left I should deprive the Reader of matter of laughter in the midst of this serious discourse, and them of commendation of wit; for they are witty above measure: the one is, Mar. 13. 34. Mark 13. 34. where it is said in a Parable, that a certain man going into Chemnit. exam. de Purga. p. 130 a strange Country, leaveth his house, and giveth authority to his servants, and commandeth the Porter to watch. This man going into a strange Country, signifieth the soul (say they) which by death departeth out of this world: his leaving authority with his servants, signifieth, that he commandeth his executors, to procure with his goods the prayers & suffrages of the Church, whereby he may be freed from Purgatory: he commandeth the Porter to watch, that is, he giveth part of his goods to his Pastor, that he may diligently sacrifice for him by saying Mass. Who can doubt of Purgatory, that is thus authentically proved? The second place is in the 8. Psalm 7. Thou hast put all things Psal. 8. ●. under his feet, fowls of the air, that is (say they) the Angels in heaven, beasts of the field, that is, the godly in this life, and fish of the Sea, that is, the souls in Purgatory. Here is a proof of Purgatory worthy the noting. 28. And thus much for a taste of their false and foolish expositions; these being not the hundredth part of them, which are found in their writings. Let all men judge now, whether these men deal well with the Scriptures or no, and whether they be friends or enemies to the sacred word of God, & the Spirit of God that animateth it, that dare thus wretchedly abuse it at their pleasures, and wring it like a nose of wax, into any shape to make it serve their purpose. Erasmus placeth Eras. encom. Moriae. that Friar in the Ship of fools, that being asked what Text he had in the Scripture, for the putting of Heretics to death, produced that of S. Paul, Tit. 3. 10. Haereticum hominem Tit. 3. 10. post unam aut alteram admonitionem devita, that is in true construing, Shun an Heretic after the first or second admonition: but he construed it thus, De vita supple tolle, that is, Kill an Heretic after, etc. This fellow by Erasmus opinion, was worthy of a Garland, or rather of a Coxcomb for his witty exposition: and so was he also, that being asked where he found the Virgin Mary in the old Testament, answered, In the first of Genesis, in this Text: Deus vocavit congregationem aquarum Maria. But I must not be so saucy with Popes and Cardinals. I judge them not therefore, but leave them to the judgement of God. 29. Their last practice against the Scriptures, is their adding to and detracting from it at their pleasure, whatsoever either distasteth their palate, or may seem to make for their profit: which notwithstanding hath a woe denounced against it. And Deut. 4. 2. Revel. 22. 18. Fel. de maior. & ●●ed. c. fin. this practice is grounded upon a rule, Papa potest tollere ius divinum ex part, non in totum, The Pope may take away (say they) the law of God in part, but not in whole; and if he may take away, then may he add also: for the same reason is of both, and one is as lawful as the other; for adding, mark their practice, the Council of Trent, together with most of the Con●. Trid. Ses. 4. Popish Doctors, add unto the Canon of the Scripture, the Apocrypha Books of judith, Wisdom, Tobias, Ecclesiasticus, Bell. de verbo Dei, li. 1. ca 10. Maccabees, remainders of Ester, and Daniel: and curse all them that are not of the same mind: and yet the jews before Christ, who were the only Church of God at that time, and Scriniarij Christianorum, as Tertullian calls Tertullian. them, or depositarij & custodes eloquiorum Dei, as Tollet the Tollet come. in Rom. 3. 2. jesuit names them, that is, The keepers and treasurers of the holy Scriptures, and to whom were committed the Oracles of God, Rom. 3. 2. These jews, I say, never admitted of these Books as Canonical, and the Fathers for the most part, though they held them Books profitable for instruction of manners, yet dispunged them out of the Canon, as not of sufficient authority to prove any points of faith, as is confessed by Bellarmine Bell. de verbo Dei. li. 1. cap. 10. & 20. Canus lo. l. 2. c. 10 himself, in some sort, naming Epiphanius, Hilarius, Ruffinus, and Hierom, and by Melchior Canus, nominating besides the former, Melito, Origen, Damascene, Athanasius, accompanied with many other Divines, as he saith: and besides, the Books themselves, by many pregnant proofs derived out of their own sides, do be wray that they are not of the same spirit the Canonical Scripture is of. joh. Bale in vita eius. Dist. 19 cap. in Canonicis Rubrie. 30. Again, they add to the Scriptures thei● Decretals and Traditions. Innocentius the third, commanded the Canon of the Mass to be held equal to the words of the Gospel, and it is in one of their Books, Inter Canonicas Scripturas decretales Epistolae connumerantur, (that is) The Decretal Epistles are numbered among these Canonical Scriptures. As for Traditions, I have showed before, that it is a decree of the Council of Trent, that they are to be received with as great affection of piety and reverence, as the written Word of God. Again, they add unto the Scripture, when they take upon them to make new articles of faith, which have no ground nor footing in the Scriptures: for unto the twelve articles of the Apostles Creed, the Council of Trent addeth twelve more, as may appear in the Bull of Pius the fourth, in that public Bull Pij 4. super form. juram. profess. fid. profession of the Orthodoxal faith, uniformly to be observed and professed of all: And when they add unto the two Sacraments ordained by Christ, five other devised in the forge of their own brains: and those two also, they so sophisticate with their idle and brainsick Ceremonies, as the Eucharist with elevation, adoration, circumgostation, and such like trumpery, and Baptism with oil, and spittle, and salt, and conjuring, and crossing, etc. that they make them rather Pageants to move gazing, than Sacraments for edifying: and thus most wrongfully they add unto the Scripture, even what they themselves list. 31. As for their detracting and taking away, they show themselves no less impudent, for they have taken away the second Commandment, as appeareth in divers of their Catechisms and mass-books, because it cutteth the throat of their Idolatry wholly out of the Decalogue: and to make up the number of ten, they divide the last Commandment into two, contrary to all reason and authority: Yea, so impudent Vasq. li 2. disp. 4 ca 4. nu. 83. & cap. 7. nu. 115. Azor. Inst. mora. part. 1. li. 9 ca 6. Catarrh. opusc. de Imagine. Con. Trid. Ses. 1; Catha. adu. Nova. Dogma. Caiet. pa. 1. & inde. are they, that two famous Jesuits, Vasques and Azorius do boldy affirm, that this second precept which forbiddeth worshipping of Images, was not of the law of nature, but only a positive Ceremonial and Temporal Injunction, which was to cease in the time of the Gospel: and in the Eucharist, whereas Christ ordained the Sacrament of his body and blood in two kinds, they notwithstanding deprive the people of the cup, and will have it administered to them but in one kind: Yea, Cardinal Cajetan, as Catharinus testifieth of Catha. adu. Nova. Dogma. Caiet. pa. 1. & inde. him, cut off from the Scripture, the last Chapter of S. Marks Gospel, some parcels of Saint Luke, the Epistle to the Hebrews, the Epistle of james, the second Epistle of Peter, the second and third of john, and the Epistle of Jude: and yet this man's writings were not disallowed in the church, as containing any thing contrary to wholesome doctrine, and he himself acknowledged to be an incomparable Divine, and the learnedst of all his age: and thus we see both the doctrines and practices of the Church of Rome, against the Scripture. 32. To the which if we add their open blasphemies and horrible reproaches wherewith in plain downright blows they rend and tear in pieces, or at leastwise besmear and defile these holy writings, than their malice against them will be known to all men, and there will be no vizard left to mask it withal. To conclude therefore, some of them call the Scripture a dumb judge, some a dead Letter, and without Pigh. hiearch. l. 1 cap. 2. cont. 3. Sal. come. in epist. Turr. con. Sadeol. Cost. Enchir. de Sum. Pontif. Peres. de tradit. praefat. Cens col. pa. 112. & Pigh. cont. 3. Hosius de autho. Eccles. lib. 3. Bell. de ver●o Dei, lib. 4. ca 4. Eckius Enchir. a Soul, others, dead Ink, others, a Nose of Wax, to be wreathed this way, or that way: others say, that it is no better than Aesop's Fables, without the authority of the Church: all of them join in this, that it is not simply necessary, that it was written not to rule our faith, but to be ruled by it, and that Christ never commanded his Apostles to write any Scripture, and that it is subject and inferior to the Church: all these, and many other bitter and blasphemous speeches they belch out against the Scripture: whereby they plainly bewray their cankered hatred against the Scripture; and all because they find it contrary to their humour, and an enemy to their Religion. 33. Thus the Minor proposition in this demonstration is, I hope, sufficiently proved, to wit, that the Religion of the Church of Rome doth professedly disgrace the holy Scripture, as both by their doctrine, their practice, and their blasphemous speeches against it, doth manifestly appear: and so the conclusion is of necessary and undeniable consequence, that therefore it deserveth to be suspected and rejected of all those that profess themselves to be friends to the Scripture, and hope from it either consolation in this life, or salvation in the life to come. MOTIVE. VII. That Religion is to be abhorred, which maintaineth, commandeth, and practiseth gross and palpable Idolatry; but so doth the Religion of the Church of Rome: Ergo, etc. WHen I consider the fearful Idolatry of the Church of Rome, which for that cause is called The Whore of Babylon, and The Mother of fornications, Revel. 17. 1. 2. I Revel. 17. 1. 2. cannot choose but wonder, that any should be so bewitched with the sorceries of this jezabel, or made drunk with the wine of her fornication, that they should take her mark upon their foreheads, and right hands, and join with her in her abominations: and not rather come out of her with all speed, as they are admonished by the Angel, lest they be partakers in her sins, and have a share also with her in her Revel. 18. 4. plagues: but then again, remembering that which S. Paul faith, that the coming of Antichrist should be in all deceiveableness of unrighteousness, and that God should send upon 2. Thes. 2. 10. 1● them strong delusion to believe lies: I turn my wondering at their sottishness into the admiration at God's justice and Truth: the one in punishing their contempt of his Gospel, with such a giddiness of spirit: and the other in making good his own word after such an evident and manifest manner, that there by it most clearly appeareth, that the Pope of Rome is that Man of sin, and Son of perdition there spoken of, even that Antichrist which exalteth himself above all that is called God, and sitteth in the Temple of God, as if he were God. As this appeareth in many gross errors which they hold, so in none more, then in the horrible idolatry practised and preached, & defended in this Antichristian Church; of which I may truly say, as Plutarch said of the heathen, Plutarch in vit▪ Romul. that they mingle heaven with earth, because they made Gods of men, & men of Gods: So these, whilst they give divine worship to earthly creatures, as the cross & pictures of Christ, and to the Saints in heaven; or attribute earthly affections, to heavenly creatures, make a plain mixture of heaven and earth, spoiling the Creator of his honour, due unto his Deity, and adorning the creature therewith; and ascribing that unto men, which is only proper unto God. That the Church of Rome is guilty of this impiety, I hope by God's grace so to prove in this Motive, that no jesuit (though never so subtle) shall be able with any show of sound reason to hiss against. 2. The first proposition in this Argument, though it be of MAYOR. so evident a truth, that it needeth no further demonstration, yet because S. Paul saith, that an Idol is nothing in the world, and thereupon, some may peradventure conclude, that Idolatry is a matter of nothing, and a small and trivial sin: I will therefore very briefly show the greatness and heinousness of this sin, and how odious and abominable it is in the sight of God. As touching therefore that phrase of Saint Paul, An Idol is nothing, it is not to be understood, either in respect of matter, for every Idol hath a material being, Exod. 32. 4. and subsisting, as the matter of the Calf, which the Israelites made in the Wilderness, was gold, and of the brazen serpent, 2. Reg. 18. 4. which was abused also as an Idol, was brass, and of those Idols, which the Prophet Esay declameth so against, were Esay 44. 10. Bel. de Imag. lib. 2. c. 5. Caiet▪ in loc. wood: nor yet in respect of form, as Bellarmine and Cajetan would have it. As though the Apostle should mean thus, that an Idol, though it hath matter, yet it hath no form, that is to say, is the representation of such a thing as hath no being in nature: for many of the Idols of the Gentiles were of such things as truly were: but the Apostles meaning is, as Tertullian observes, and many other, both of ancient Tertul. de core. milit. cap. 7. and late Writers, that an Idol is nothing in respect of that which it is intended to be, that is, that it is no God, nor hath any part of the Divinity in it, which deserveth to be worshipped: or that it is nothing in regard of efficacy and power, that is, as the Psalmist speaketh, is not able to do either good or bad, to hurt, or to help; to save, or to kill: and this interpretation is authorized by S. Augustine and S. Chrysostome, Chrysost. hom. 20. in Epist. 1. ad Corin. Aug. cont. Faust. Manich. l. 20. c. 5 the one saying thus, There are Idols indeed, but they can do nothing, neither are they Gods: the other thus, Sunt Idola, sed ad salutem nihil sunt, There are Idols, but they avail nothing to the attainment of salvation: and it is also approved by many other Expositors, both ancient and modern Protestants and Papists, and is most agreeable to the whole current of the Text. This then that S. Paul saith, That an Idol is nothing, is both so far from extenuating the sin of Idolatry, that it aggravateth the same, and also so far from clearing the Church of Rome from the guilt of that crime, that it rather layeth a greater stain thereof upon it. 3. As for the greatness of the sin, it may appear by three considerations; first, of the precept: for there is no one commandment of the Law so frequent in the whole Scripture, and so strictly urged, and mounded and fenced about with so many reasons, as that is against Idolatry: as we may see in the Decalogue. Secondly, in respect of the punishment Exod. 20. 2. 3. 4. denounced against, and inflicted upon the committers thereof, to wit, not only eternal death from the justice of God, which is the wages of all sin unrepented of: but Psal. 97. 7. 1. Cor. 6. 9 Apoc. 21. 8. Exod. 22. 20. Deut. 17. 5 6. also temporal death from the justice of man, as being unworthy to breath this common air, or to tread upon the earth, that thus sin against the Majesty of God: and that not only the worshippers of Idols themselves, but they that should entice or persuade any to Idolatry: The execution Deut. 13. 5. of which Laws, we see put in practice upon the Israelites, Gods own people, in the 32. of Exod. and 23. of Numbers. Thirdly and lastly, in respect of the nature of the sin: which is first a senseless sin, full of folly, contrary to the very light Psa. 115. 15. 16. Esay 44. 9 19 of reason and nature, as both the Prophet David and Esay at large prove. And secondly, a sin, full of impiety, because they that worship an Idol, worship the Devil, as S. Paul affirmeth, 1. Cor. 10. 20. And lastly, a sin most opposite to the 1. Cor. 10. 20. glory of God, and consequently sooner procuring the vengeance of God, than any other; for it is called in the Scripture spiritual fornication and adultery, because the Idolater Esay 57 7. 8. jer. 3. 6. 7. Ezech. 16. 15. forsaketh God, and prostituteth himself to an Idol, and that in God's presence. And therefore as corporal fornication is the only cause of divorce betwixt man and wife: so this sin only causeth God to divorce himself from his Church, and to take from her all her ornaments and jewels, that is, his Word and Sacraments, and to give her over into the hands of her enemies. Thus the greatness of this sin of Idolatry, is manifest, and from thence I may conclude my first proposition, that that Religion which maintaineth and commandeth this sin, so full of folly, impiety, and contrariety to God, is worthy not only to be suspected, but even abhorred, and detested of all men. 4. But let us come to the examination of the second proposition, MINOR. to wit, whether the Church of Rome be guilty of this great sin or no. The Romanists mainly deny it, as they have great reason: for if their Religion be proved to maintain Idolatry, they know that it must needs fall to the ground: and therefore they devise all manner of shifts, to deliver themselves from this imputation. But we on the other side confidently affirm it, and that the world may see, we do it not without great reason, we confirm our affirmation with this strong argument: Whosoever ascribeth divine honour to any creature, is an Idolater: but the Romanists ascribe divine honour to many creatures, therefore they are Idolaters: and lest any should think this to be the error of private persons, and not the heresy of their Religion, I add unto the Minor, that all the Romanists do this from the very grounds of their faith, and that in so doing, they are warranted from their Religion itself. 5. They deny both the Mayor and Minor proposition in this argument, and in denying them, especially the Mayor, they give just cause of vehement suspicion, if not of plain demonstration, that they are guilty of the crime whereof we accuse them: for if a thief standing at the bar, being accused of a robbery by the high way side should answer that to take money from a man by the high way side at Noonday, was not theft, all men would think that he was guilty of the robbery, and so the jury would find him: then certainly the Romanists, by denying this to be the true definition of Idolatry, which is propounded in the first proposition, bewray their own guiltiness, and give us more cause to suspect them, than we had before. 6. But let us hear their shifts: they principally are two, one of Bellarmine, the other of Valentia, two main posts in the house of Popery. Bellarmine would fain undermine this proposition (to give to creatures divine honour, is Idolatry) by a Bell. de Ecclestriumph. l. 2. c. 5. distinction betwixt an Idol and an Image, affirming that an Image is the similitude of a thing that hath a true being, but an Idol of a feigned thing, that indeed is not: and thereupon he seems to conclude, that to ascribe divine honour to some Images, is not Idolatry, because every Image is not an Idol. In the proof of this distinction he labours much, and profits little: for like the heedless fish, he leaps out of the Frying-pan into the fire, and ties the knot faster which he would seem to untie: for first, all the Idolatry of the Church of Rome consisteth not in worshipping of Images, but in many other things, as shall appear in the Discourse following. Secondly, if to worship the Image of a true thing, be not Idolatry, than the Gentiles were not Idolaters in worshipping the Image of jupiter, and Mars, and Diana, and Romulus, and Aesculapius, and the Sun, because (as Bellarmine himself confesseth) all the Idols of the Gentiles were the statues of Ibid. cap. 8. Aug. cont. Faust. lib. 20. cap. 3. men. And Saint Augustine also affirmeth, That the Gentiles did worship those things which were in being, but were not to be worshipped: and then the Israelites did not commit Idolatry in the Wilderness, when they adored the golden Calf, nor was that Calf an Idol, contrary to the express Text of Scripture, Acts 7. 41. because it was a representation of a true Acts 7. 41. Exod. 32. 5. thing, namely, of the true jehovah, as it is evident, Exodus 32. 5. Thirdly, let it be granted, that an Idol is only the similitude of an imaginary and feigned thing; yet will not this acquit them of Idolatry, seeing they worship in the Romish Church, the Images of things which either never were, or were not such as they are taken to be, as the Image of S. Katherine, and Saint Christopher, and Saint George, and such others: the truth whereof they are not able to prove by any approved History: Nay it is confessed, that many are worshipped in the Church as Saints, which are tormented in hell fire for their sins. This shift therefore of Bellarmine, to wipe off the blot of Idolatry, is but a silly one, and blurs them more than they were before. 7. Gregory de Valentia labours to creep out at another Greg. de Valent. de Idol. li. 2. ca 7. hole, to wit, not by a distinction, but by addition: for he would add unto the definition of Idolatry these words, sicut Deo, as to God: and so Idolatry should be not a giving of divine honour to a creature, but when it is so given to the creature, as unto God. Wherein, as he unmannerly crosseth Bell. de Eccl●s. triumph. li. 2 c. 5. his fellow jesuit, in calling the Images of Christ, Idols, and saying, that they are to be worshipped, latria, with divine honour, the one whereof Bellarmine simply and absolutely Greg. de Valent. quo supra, & li. 1. cap. 5. denieth, and the other he alloweth, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, respectively; so likewise ●e crosseth reason, Scripture, Fathers, and consequently all sound divinity. 8. For Reason: If an adulteress woman being taken in b●d with another man, should excuse herself thus, I am not guilty of adultery, because, though I lent the use of my body to a stranger, yet I did it not to him as unto my husband: would this excuse her? no, it would rather add unto her crime. So the Romish harlot, committing spiritual fornication with her Idols, when she goeth about to colour her crime with t●is vermilion, I give divine honour indeed to Images, but yet not as unto God. What doth she else but add carnal impudence unto spiritual unchastity? A filthy stopple for a more filthy bottle. Besides, which is more unreasonable, he maketh things to be of a contradictory opposition, which are one and the same in nature: for to give divine honour to the creature, is not Idolatry (saith he) but to worship a creature as God, is Idolatry: whereas in very truth, to give divine honour to a creature, is to worship that creature as God; and to worship a creature as God, is no more nor less, then to give divine honour unto it, as any man of vulgar sense may easily discern. 9 Scripture: for if none were Idolaters, but they which accounted the Idols which they worshipped, to be very Gods: then were not the Israelites Idolaters, when they adored the golden Calf in the Wilderness: nor the ten Tribes, when Exod. 32. 1 Reg. 14. 1. Reg. 18. 19 they offered sacrifice to jeroboams Calves at Dan, and Bethel: nor the jews, when they bowed the knee, and burned Incense to the Image of Baal; for they did not esteem these Images as very Gods, but in them the two former worshipped the true God, and the latter the God of the Sidonians, which was the same: and yet all these are condemned as Idolaters 1. Cor. 10 7. 1 Reg. 4. 9 le●. 7. 9 in the Book of God: nay, many of the Heathen themselves were to be freed from Idolatry; as the Athenians, who on that Altar which was dedicated to an unknown God, worshipped ignorantly the true God, which made the world, Acts 17. 23. Acts 19 27. 〈…〉. proem. come. in Epist. ad Epocs. M●nut. Foelix in Octa●●●. F● uson Act. cap. 17. Ca●et. n ●. part. Tho. q. 25. art. 3. Ambras in ●pist. ad Ephes. ca 5. Aug. de Trinit. lib. 1. cap. 6. Aqui. in Epist. ad Ephes. c. 5. lict. 3. Tertul. in Luc. cap. 4. Cypr. ad Fortun. Greg. Niss orat. in laud. Basil. mag. Nazian. ora●. in Christ. Nativit. and all things that are therein, as Saint Paul declareth, Acts 17. 23. and the Ephesians, who worshipping the great Goddess Diana, did not ascribe divine power to the Image, which was like unto a great pillar full of dugs, but unto nature represented by that Image, or rather God the nourisher and conserver of nature, & of all things in nature▪ and the rest of the wiser rank of the Gentiles, who as some of the Romish Writers themselves confess, worshipped unwittingly that same God, which was preached by the Apostles: and though they set before them divers Images, yet their meaning was to worship in them the true God. 10. Father's: for all of them with one consent define Idolatry to be nothing else, but the attributing of divine honour to the Creatures, as Thomas Aquinas out of them all concludes, that this is Idolatry, quando honor soli Deo debitus, exhibetur creaturae, that is, when that honour which is only due unto God, is bestowed upon a creature. He that would see the Father's particular definitions hereof, let him read the places quoted in the Margin, which for brevity sake I overpass. And to conclude, to see how grossly this jesuit doth err from the scope of truth, and how unadvisedly he brings in that fond addition (as unto God) the Catechism of the Catech. Trid. in explic. pr●cep. 2. Council of Trent doth plainly affirm, that the Heathen set up unto God the Images of divers creatures, & that the Israelites worshipped the true God in the golden Image of the Calf. These are the two vain evasions of these two great pillars, whose works are approved by the censure of the Church, to be wholly Orthodex, and to contain nothing contrary to the Catholic verity. 11. But enough of them: let us leave the two Cubs in their holes, and come to the hunting of the old Fox, the Idolatrous Church itself. That the Church of Rome attributes divine honour to creatures, appeareth by this, because trust, and confidence, invocation, vows, sacrifice, adoration, all which are given by them unto creatures, are all parts of divine honour, and worship: For trust and confidence, the Prophet jeremy so appropriateth it to the Lord, jer. 17. 5, 7. that he denieth it to all other, jer. 17. 5, 7. Cursed be he that trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lord. And then he addeth: but, blessed be the man that trusteth in the Lord, and whose hope the Lord is: And S. Peter more plainly, 1. Pet. 5. 7. doth bid us, to cast all our 1. Pet. 5. 7. care upon God. Now if all confidence, and our trust, or care, is to be reposed in the Lord, than there is no part nor piece thereof to beeb stowed upon any creature, and that as all, so only it belongeth to the Lord. Christ himself teacheth, Math. 4. 10. interpreting that place of Deut. 6. 13. and 10. 20. Math. 4. 10. Deut 6. 13. & 10. 20. for whereas Moses saith, Thou shalt fear the Lord thy God and serve him. Christ the best Expositor of the Law that ever was, himself being the end, and perfection of the Law, doth thus allege it, adding this word (only) unto the Text, Thou shalt worship the Lord thy God, and him only shalt thou serve: Whereby he evidently declareth, that all the parts of God's worship are to be restrained by this word only, that is, that they so belong unto the Lord, that it is sacrilege, if not Idolatry, to communicate them to any other, and so of invocation, vows, sacrifice, and adoration: the Scripture Psal. 50. 15. loel 2. 32. Rom. 10. 14. Esay 19 21. Exod. 22. 20. Exod. 20. 5. Act. 10. 26. Apoc. 19 10. Esay 42 5. Hier. Ezech. l. 4. c. 14. Basil. in Psal. 7. Aug. de vera Re●● c. 53. Epiphan. haeres. 79. Ambros Rom. 1. doth ascribe them to God, as parts of his worship: and therefore by the same rule, only to God, and none else: the reason hereof, is given by the Lord himself, Esai. 42. 5. I am the Lord (saith he) this is my name, and my glory will I not give to any other; but his worship is his glory: therefore no part of this may be given to any other. 12. To this also, consent all the Fathers: Jerome saith, If we must put our confidence in any, let us have our affiance in God alone. And Basil, As it is meet to worship nothing beside God, so we must fix our hope in one God. Augustine thus. Saints are to be honoured for imitation, and not to be adored for Religion. Epiphanius thus. Let Mary be honoured, but not adored: let the Father, Son, and holy Ghost be adored. Lastly, Ambrose determines the point most effectually, thus. Is any so mad (saith he) that will give to the Earl the honour of the King? Yet these men (mark this, you idolatrous brood of Babylon) do not think themselves guilty, who give the honour of God's name to a creature; and leaving the Lord, adore their fellow servants, as though there were any thing more reserved for God. This is just your case, and therefore by the judgement of this good Father, you stand as guilty before God's judgement seat of Idolatry. 13. But all these are but general considerations: let us therefore see in particular, how these parts of God's worship, are by the Religion of the Church of Rome, assigned unto creatures, and to what creatures they are assigned, that the Strumpet of Babylon may have no mantle to cover her uncleanness. I might here begin with the Pope himself, and show how he is made an Idol in the Church of Rome, and worshipped as God: yea, takes to himself the titles of God, and suffers himself to be called God, and receiveth adorations, prostrations, and kissing of the feet from all his followers: Aug. Stench. tom. 3. l. 2. de donat. Constant. Moscon de mayest. milit. Eccles. lib. 2. cap. 4. as is testified by their own corrected Canon Law, and divers of their learned Doctors: whereby he doth plainly show himself to be Antichrist, according to S. Paul's description. I might show also how good works, to wit, almse-deedes, pilgrimages, works of supererogation, vowed chastity; voluntary poverty, Monkish obedience, which they esteem the chiefest good works, are made Idols, in that they repose the confidence of their heart, and the hope of salvation in them through the power of meriting, which they ascribe unto them: as also how they turn their Sacraments into Idols, by teaching, that they confer grace, Ex opere B●l. de Sacram. l. b. 2. c. 1. operato, by the very work done: and that effectively, actively, and immediately, they produce in the heart, the grace of regeneration, and justification, which is the proper and immediate work of the Godhead: but I pass over these, & many other things, because they admit in show some probable exception, though no sound confutation; and I insist in those things only, in which every Idiot, and almost Infant, may discern most gross and palpable Idolatry. And those are these five in number, the bread in the Sacrament, Images, Relics, Angels and Saints departed. And lastly, the Cross and Crucifix: of which in order. 14. The blessed Sacrament of the body and blood of our Lord jesus Christ, ordained for a perpetual remembrance of his death and passion; and for the strengthening, and nourishing of the souls of the faithful, to eternal life, is transhaped by them into a most horrible Idol. For this they teach and practise, that that very thing, which to all the senses, is but bread, being but lately moulded and knead by the Baker, is to be worshipped, and adored with divine worship, ●●l. de Sacram. Euchar. l. 4. cap. 29. Coster En●●●●. de Euchar. Rubric. in Missal. Rom. because (forsooth) after consecration, it is the true and natural body of Christ. And therefore at the Priest's elevation of the host, they all fall down upon their knees, and worship it with great devotion, and expect from it forgiveness of their sins, and all manner of earthly and temporal blessings, and whosoever refuseth to do this, is an Heretic. 15. Their Apology is, that there is a real and natural presence of Christ's body and blood in the Sacrament, and therefore not the bread, but the body of Christ, into which the bread is transubstantiate, is worshipped of them, and so they think, to free themselves. To which I answer, that if that were certain, than their defence was just, and their practice godly, and we in calling them Idolaters, for this cause should be slanderers of the truth: but seeing the contrary is rather certain, to wit, that Christ is not corporally in the Sacrament, but in heaven: and that the bread remaineth still true bread, both for matter and form after consecration: they cannot be excused from notorious Idolatry, in worshipping a piece of Baker's bread, in stead of Christ, the eternal Son of God: for to the outward senses, it beareth the shape, taste, figure, and colour of bread. This is certain, and to the understanding, in reason it is bread, because accidents cannot be without a substance: this is as certain, and to faith it is bread, because the Word, which is the foundation of 1. Cor. 10. & 11 saith, so calleth it, after the words of consecration, neither is there any Scripture to avouch the contrary, save that which may well receive our interpretation as well, yea, better than theirs, as the best learned amongst them confess: for, Bellarmine B●l de Euchar. lib. 3. c. 23. confesseth, that it may justly be doubted, whether the Text (this is my body) be clear enough to enforce transubstantiation. And Scotus and Cameracensis think our opinion Sect. 4. d. 11. q. 3. tit. f. Cam●r. quaest. in 4. qu. 6. art. 2. tit. ●. more agreeable to the words of institution: and thus they have against them sense, and reason, and faith, and for them only a doubtful Exposition of two or three places of Scripture; and therefore three to one but they are guilty of Idolatry. 16. Besides, grant that there is a real transubstantiation of the bread and wine, into the body and blood of Christ: yet the accidents of bread and wine remain unchanged, and the form and shape. Now, howsoever the learned may here distinguish their worship, from the outward accidents, to the inward substance; yet the common people are not able so to do, but worship confusedly the outward accidents together with Christ contained under them; and so in that respect, are Idolaters also: for accidents be creatures as well as substances: Yea, and Bellarmine also doth allow them so to d●e: for thus he writeth; Divine worship doth appertain to Bel. de Euchar. lib. 4. c. 29. the Symbols and signs of bread and wine, so far forth as they are apprehended, as being united to Christ whom they contain. Even as they that worshipped Christ upon earth being clothed, did not worship him alone, but after a sort his garments also. Here is a brave strain of Divinity, they worshipped Christ in his clothes, therefore they worshipped Christ's clothes: So Christ is worshipped under the forms of bread and wine: therefore the forms of bread and wine must be worshipped. This is like the Ass, which bore upon his back the Image of Isis: and when men fell down before the Image, he thought they worshipped him: but he was corrected with a cudgel for his sauciness; and so are they worthy for their folly, that cannot distinguish betwixt a man and his garments, Christ and the signs of Christ, but promiscuously confound the worship of the one with the other. Rather therefore may we thus conclude: they which worshipped Christ on earth, did not worship his garments that he wore: therefore they which will worship Christ in the Sacrament, must not worship the outward Elements; and so it will follow, that as it had been Idolatry in any to worship the garments of Christ: so it is in the Romanists, to worship the accidents of bread and wine. 17. Lastly, let it be supposed, that there is such a real presence of Christ in the Sacrament; yet according to the doctrine of the Church of Rome, no man can be certain when it is, because it depends upon the intention of the Priest: for Sum. Rosel. verb. Lu●har. 3. nu. 47 Fr. Quand. 4. ●. 13. Pro. 6. thus they teach, if the Priest should say the words of consecration, without intention to consecrate the bread and wine, he should effect nothing: or if he intent to consecrate but one host, and there chance to be two, or more, than nothing is consecrated at all: and so the intention of the Priest, being uncertain to the people, there must needs be an uncertain adoration: and the Priest oftentimes intending nothing less, than the matter itself which he hath in hand, there must needs be certain and undoubted Idolatry: for if the bread and wine be not effectually consecrated, as they are not without the Priest's intention, than Christ is not really present; and so nothing is worshipped, but the bare bread: for remedy hereof, they have devised two poor shifts: one, that the people must adore upon a condition, to wit, if the due form in consecrating be observed: the other, that an actual intention is not necessarily required, but only a virtual, that is, when an actual intention to consecrate, is not present at the very time of consecration, by reason of some vagation of the mind, yet it was present a little before, the operation is in virtue thereof. 18. This is Bellarmine's. But to the first, I answer, That though the people ought to do so, that is, adore upon condition; which notwithstanding, is a thing never heard of before in any divine worship, and implieth necessity of danger; yet because not one amongst a thousand do so, having never heard that distinction once named in their lives, nor understanding what it meaneth, therefore they are for this never a whit freed from Idolatry. To the second, I answer, that oftentimes the Priest hath neither actual nor virtual intention: for what intent had the Monk Bernhardine, that poisoned Egnat. the host, to the intent that he might poison the Emperor Henry of Lucenburgh, as he also did at the instigation of Robert King of Sicily? What intent had that Priest, that Spondan Annal. Eccles. an. 1055. Volateran. Houed●n. Math. Paris. either did, or would have poisoned Pope Victor the second, as witnesseth Baronius? or those Priests that poisoned William Archbishop of York? for he was poisoned at the Mass, by the treason of his own chaplains: both with that, which was in the Chalice. If the Priest be an Atheist, as many of the Popes themselves were, what intention have they of consecrating Christ's body, when they believe not that Christ hath a body, or that there is a Christ now living in the heavens, and sitting at the right hand of his Father, to be present in the Sacrament? or what intention can they have to do that which the Church doth, when as they believe not, that there is a Church: but that all Religion is a fable, and a matter of policy? Here must needs be gross and notable Idolatry, by their own confession: for I argue, Ex concessis, that is, out of their own grounds. So that we must justly conclude, notwithstanding all their distinctions and shifts, that the Church of Rome, in worshipping the consecrated host, and that with such worship, as is due unto God, is guilty of Artolatry, that is, of worshipping a piece of bread, in stead of God, than which, what can be more Heathenish and palpable Idolatry? 19 Secondly, we indite them of Idolatry, for that they 2. teach, that Images are to be worshipped with divine worship: and in their practice, they give unto stocks and stones the honour which belongeth unto God. For this is their doctrine, that the Images of the blessed Trinity, and of Christ, and of the Virgin Mary the mother of Christ, and of other Saints, are to be had and retained, especially in Churches: Concil. Trid. decret. de Imag. ijsque debitum honorem & venerationem impertiandam, and that due honour and worship is to be given unto them: they be the words of the Council of Trent. Now, what that due honour and worship is, that is a great question among them: some think it is the same which appertaineth to the persons whom they represent; as if it be the Image of God or Christ: than it is to be worshipped, latria, that is, with the highest degree of worship: if of the Virgin Mary, then with a little lower degree called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if of the Saints, then with the lowest, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and this is the tenet of many of their Rabbis (as reporteth Vasques the jesuit) to wit, Aquinas, Vide Vasq. jesuit. de adorat. Cajetan, Bonaventure, Alexander, Coster, and divers others. Others think, that the Image is not to be worshipped at all: but only the Sampler before the Image. Of this opinion were Durandus, Alphonsus de Castro, and some others, Bel. d Imag. cap. 20. Durand. lib. 3. sent. d. 9 q. 2. Alphons. de Castro. verb. Imag. but it is confuted by Catharine, and utterly rejected by Bellarmine. A third sort were of opinion, that Images ought to be worshipped in themselves, and properly with a less honour than the Sampler: and therefore that no Image was to be worshipped with Latria. Of this opinion were Peresius, Catharinus, Sanders, Gabriel, etc. But the Council of Trent, which is their Church, in the words of the decree, and Bellarmine Bel. de Imag. cap. 20. which is their chief champion, do manifestly incline to the first opinion: for this is the sum of his propositions: First, Ibid. cap. 22. 23. 24. that the Images of Christ, & the Saints are to be worshipped, not only by accident, and improperly, but even by themselves, and properly: so that they do limit the worship, as they are Images; and not only as they stand in stead of their patterns. Secondly, that in truth and deed, Images may be worshipped with the same kind of worship which belongeth unto their patterns, improperly, and by accident, and so with Latria in that condition. Thirdly, and lastly, that though this be true, yet especially in the pulpits, and before the people, it is P●aesertim in concione ad populum. not to be said that Images are to be worshipped with this kind of worship, but rather the contrary. here is excellent divinity: the people must not be taught the truth, nay the contrary rather, which is a lie, and that in the pulpit: behold here a doctor of lies, and that by his own confession, whilst he goeth about to maintain Images, which Habacuk calleth, Habac. 2. 18. doctors of lies. Hab. 2▪ 18. 20. This is the sum of their doctrine. Out of all which these three conclusions do arise. First, that the blessed Trinity, that sacred and incomprehensible deity, by their doctrine may be pictured on a wall, and worshipped in or at an Image; yea, that such an Image ought at least improperly be worshipped with the same worship that is due unto God himself: as when they picture God the Father in the similitude of an old man, & God the Son in the likeness of a young child, & God the holy Ghost in the likeness of a Dove, which the Scripture in the second Commandment condemneth as Idolatry: and that the intendment of that Commandment is not against the Images of false gods only, as the Romanists would have it, but also of the true jehovah: Moses the best expounder of himself, teacheth most plainly, Deut. 4. 16. when he saith, Deut. 4. 16. Take heed that you make not to yourselves any graven Image, or representation of any figure: for you saw no Image in the day that the Lord spoke unto you in Horeb, out of the midst of the fire: and the Prophet Esay confirming the same exposition, saith, To whom will you liken God? or what similitude will ye set up unto him? Esay 40. 18. as if he should say, it is impossible to represent Esay 40. 18. God by any likeness or similitude. If they reply that they worship not the Image, but God in the Image, I answer, First, that the very Image of God is an Idol by this Commandment: and therefore, the erecting of it to a religious use, is Idolatry. Secondly, that it is false which they say, that they worship not the Image, but God in the Image: for their doctrine is contrary, as hath been showed, and their practice is contrary, as shall be declared hereafter. Thirdly, though it be true which they allege, yet the worshipping of God before an Image, is Idolatry: for when the children of Israel worshipped the two golden calves at Dan and Bethel, they were not such calves, to worship the outward calves, but God in them: and therefore the worship of them is called, the fear of jehovah: 1. Reg. 17. 28. and yet they are branded for Idolaters in that respect. The like I might say of the golden Calf in the wilderness, and of that Image which Micha erected. Fourthly, and lastly, that the judg. 17. true God worshipped in or before an Image, is made an Idol, because (as Saint Augustine saith) they that worship God in any other sort than he hath appointed, worship not him, but that which Aug. de consens. Euangel. lib. 1. cap. 18. they had feigned, that is, an Idol of their own fancy: and therefore the Scripture saith, when the jews worshipped God in the golden Calf, they turned God into the likeness of a beast Psal. 106. 20. which eateth grass. 21. The second conclusion to be observed, is, that by their doctrine the Images of Christ are to be adored with such worship, as is belonging unto Christ himself, though improperly: and that this worship is to be bounded within the compass of the Image, without relation to the Sampler. By which is evident: First, that by their own confession they are Idolaters improperly: and secondly, that trust and confidence is to be put in such an Image, & vows, and prayers, and sacrifices to be made unto it: for all these are parts of divine worship, which must be confined to the Image, and so they are not improperly, but properly Idolaters: and then by this we may see that the caveat inserted in the decree of the Council of Trent, is but a mere sophistication: for whereas the decree saith, that Images must be so worshipped, that trust and confidence be not placed in them: in affirming that some aught to be worshipped with Latria, they enjoin plainly, that men should repose their trust and confidence in them: and thus they bewray the fraud of the decree, and their own secret impiety. 22. The third conclusion is that same Hyperdulia, or extraordinary reverence, which they say is due to the Image of the blessed Virgin; and that Dulia, or common service, which they assign to the Images of other Saints, is no less than Idolatry, let them extenuate the matter never so much by titles and distinctions; for it is religious worship: all which is due Revel. 19 10. and 22. 9 unto God only, Revel. 19 10. and 22. 9 The Angel would not suffer john to perform any outward worship unto him, nor so much as prostrate himself before him; but commanded him to worship God; and yet john knew him to be but an Angel, and therefore meant not to give him any thing but outward reverence, yet he refused it upon this ground, that all religious worship, both outward and inward, belongeth only unto God. So Mardochee the jew refused to bow the knee to Haman the Agagite, because the honour which was given unto him, was more than civil; for he was made a petty God: and therefore in the fragments of Hester, this reason is given by himself, I did it, because I would not prefer the honour of Hester 13. 14. a man, before the glory of God, and would not worship any but thee, my Lord: therefore, the bowing of the knee, or prostrating of the body after a religious manner, is due only unto God, and is part of divine worship: to bow the knee, and prostrate the body after a civil manner, is lawful to Kings and Princes, and others that are either exalted in government, or endued with excellent gifts and graces of God; but to do the same in a religious respect, is proper only to God, because it presupposeth the knowing of the heart, an omnipresence, and an infinite power to help. And thus this same Hyperdulia and Dulia, wherewith they worship the Image of the Virgin, and other Saints, is open and plain Idolatry: and the rather, because it is seldom or never severed from Latria, that is, the inward worship of the soul, which, as they say, is only due unto God: as by their practice more plainly shall appear. 23. Thus we see the morrow and mystery of their doctrine discovered: now let us take a view of their practice. And first, what worship can be more performed unto God, than they give unto their Images? they kneel to them, they pray to them, they vow vows to them, they offer offerings to them, they swear by them, they prostrate their bodies before them: let Polydore Virgil, one of their own sworn favourites, who would not, we may presume, speak any thing too lavishly of his own, but rather be sparing in their disgrace, describe their manners. Men (saith he) are grown to that madness, Polyd. Virgil. de Invent. l. 6. c. 13. that this part of piety is little differing from flat impiety: for there are very many of the rude and ignorant, which worship the very Images of wood or stone, of marble, or brass, or pictures painted upon the walls, not as figures, but even as if they had verily sense, and do put more trust in them, than they do in Christ, or other Saints, to whom they are dedicated. Thus doth this man describe the practice of their Idolatry; and much more might be found in him to that purpose, but that the Spanish censors have taken order by their Index Expurgatorius, that he shall not do them much hurt. But if this man's testimony will not serve the turn, let us hear another of the same rank, a man of great learning and judgement, Cornelius Cornel Agrippa de vanit. cap. 57 Agrippa, who thus complaineth: The corrupt manner, and false Religion of the Gentiles, hath infected our Religion, and hath brought into the Church Images and pictures, with many vain ceremonies of external pomp, none whereof was found amongst the first and true Christians. Hence we began to bring into our Churches dumb Images, and to place them upon God's Altars with great reverence, and whither we account it unlawful for a man, the true Image of God, to ascend, thither we translate senseless Images: to them we bow our heads, give kisses, offer lights, hang up gifts, apply miracles, & buy pardons of them. To conclude, to them we go a pilgrimage, to them we make vows, them we inwardly worship, and not only outwardly adore, neither can it be uttered how great superstition; that I may not say Idolatry, is nourished amongst the rude and ignorant people, in Images, the Priests winking thereat, and reaping thereby no small gain to their purses. Add unto these Cassander's testimony, another learned man of an indifferent spirit. It is more manifest (saith he) then Cassand. consul●. de Imag. that it needeth any long explication, that the worship of Images hath too much prevailed, and that the affection, or rather superstition of the people, hath been too much favoured in this regard: so that Christians seem to be nothing inferior to Pagans, in the adoration, which they used to exhibit to their Idols, and in the vanity, which they showed in making and adorning their Images. And a little after, he bringeth in a saying of Gabriel Biell, to Gab. Bielin ean. lect. 49. this effect. The blockish error of certain men is so great, and they are so affected to Images, that they think that some divine grace, or sanctity resideth in them, by which they are able to work miracles, and give health: and for that cause they worship them, to the end, they might obtain some such benefit at their hands: and their simplicity is so great, that they worship with greater devotion fair Images then foul, new then old, those that are adorned with gold and purple, than those that are naked and bare: yea, they make vows, and bind themselves to go a pilgrimage, now to this, now to that Church, in regard of certain Images, supposing that greater virtues do shine forth in one than another. 24. Thus doth this learned man, together with the two former, describe the miserable Idolatry of the Church of Rome, which is committed by the worshipping of Images. They were all three Romanists, and no doubt, but would speak of their own favourites as favourably as they could; and therefore we may well imagine, that their impiety was far more gross, when it wrested out of their own mouths this plain confession. But if a Protestant should speak, he would tell another tale, and make them march in equipage with the Pagans in Idolatry, as Cassander after a sort confesseth; and that not without great reason: For first, the Lactan. de fall. Relig. lib. 2. c. 20. Aug. in Psal. 113. con. 2. & in Psal. 96. Chrysost. hom. 18. in Epist. ad Ephes. Senec. q. not, lib. ●. cap. 45. Psal 115. Paynims, when they bowed to stocks & stones, pretended, that they worshipped not the Images, but them, after whose likeness they were figured, as testify Lactantius, Augustine, Chrysostome, and Seneca. Now the Romanists do use the very same excuse to cloak their Idolatry, that they worship not the Images properly, but God, Christ, Angels, Saints in them, and at them. Secondly, the Paynims Idols are described in the 115. Psalm, To have eyes and not to see, ears and not to hear; ●oses, and not to smell, etc. And finally, to have no breath in their nostrils: but the Romish Images are in every respect like unto them: let them show that their Images can hear, see, speak, smell, and go, better than theirs, and then we will not say their Idols to be like to theirs. 25. Peradventure they will instance in the Rood of Winchester, Polyd. Virgil. histor. lib. 7. which in the year of our Lord 1475. at a solemn Council there holden about the marriage of Priests, spoke in the behalf of Dunstane against the poor Priests, or in the Henr. Hunting. lib. 6. Baron. tom. 40. ad annum. 975. §. 12. Image of our Lady, that bade Saint Bernard good morrow, when he came into the Church, as it is reported: or in that Image of Saint Nicholas at Chester, which used to move the hand to bless the people: or in that Image of our Lady, near to the Abbey of Ramsey, which used to sweat when it was offered unto; and happy was he that could get any of that sweet sweat into his handkerchief, for it was of sovereign use for many purposes and cures: But that they begun to be half ashamed of such fables, especially, seeing Polidore Virgil, a man not meanly affected towards their Religion, censured the first to be a Legerdemain of Dunstane to work his purpose, and reported that divers others used to do the same at that day. And S. Bernard in a jesting answer discovered the second, when he answered, that it was against the Canons, for her Ladyship to speak in the Church being a woman. And the Bishop of Chester discredited the third, when he manifested Downam de Antich. li. 1 c. 7. pa. 102. in the open Market place, that the Image was made with such a device, that at the pulling of a certain string the hand would move up and down. And the last, every old man and woman in the Country could tell to be but a juggling trick of a crafty Priest, first anointing the Image without, and then heating it within (for it was hollow) with a chafing-dish of coals, from whence grew out that sovereign and excellent sweat. 26. Thirdly, the Paynim plants a tree, and after cuts it down, and with one part thereof he warms himself, with another part he roasts his meat; and of the third he makes himself a God, as the Prophet Esay saith, and when he hath Esay 44. 15. 16. done, he censeth that Image, and lighteth Tapers before i●, and falls down and worships it. They of the Romish Church do the very same by their Images in every respect. Four●hly, the Paynims say, that Images were Elements or Letters to Athan. orat. con. Gentes. know God by, and they used Images and other ceremonies to procure the presence of Angels, and celestial powers: the Romanists say and do the same; they say that Images are laymen's Books, and that their worship of them doth procure the favour of those heavenly things whose representations they bear. Lastly, Paynims put their trust and affiance in their Idols: so do the Romanists in their Images, as appeareth by the consecration of them, and their Prayers unto them: thus they consecreate the Image of the blessed Virgin, Sanctifica, Deus, hanc formulam, etc. O God, sanctify this form In pontifical. of the blessed Virgin, that it may minister the succour of wholesome help to thy faithful people, that hurtful thunder and lightnings may be speedily avoided, inundations of waters, commotion of war, etc. may be suppressed. Again, thus they consecreate the Image of Saint john the Evangelist, Grant, that all which behold this Image with devotion, and make their prayers before it, may be heard: for what necessity soever they pray, let this Image be a holy expulsion of devils, an advocation of Angels, a protection of the faithful, etc. Why should not affiance be placed in these Images that are thus qualified? But bear their prayers; To the Image of Veronica they pray thus, Hail, holy face, imprinted on a clont, Chemnit. exam. Concil. Trident. de Imagine. Purge us from all sin within and without; And join us in the fellowship of the blessed rout. Bring us to that Country, O holy Picture, Where we may see the face of Christ, which is most pure. Be unto us a safe help, a sweet refreshing; And comfort us evermore with thy blessing: That no force of enemy may us annoy; But that we may eternal rest enjoy. Before the famous Image of the Lady of Lauretto, men Tursell. jesuit. de virg. Laur. and women of all sorts fall down and pray, when they are in any danger, or extremity: to her they go a pilgrimage, and assoon as they come near to the Town of Lauretto, and behold the place where the Image is, they fall down and worship, and so they do again at the Temple door, and after in the Temple they humble themselves in a most servile and base manner: by all which it is evident, that they affy and trust in the Image: as that Falconer did, who being upon the gallows ready to be hanged, for suspicion of conveying away his Master's Hawk, by only conceiving a prayer in his heart, unto this Lady of Lauretto, the Hawk came jingling in the air, and light upon the gallows, and so the poor man escaped the halter. He that will read the five Books of Turselline the jesuit, concerning this Lady, shall easily perceive that she is made a Goddess amongst them, and worshipped with the very same worship which is due unto God. And thus it is as clear as the Sun, both by their doctrine and practice, that the Church of Rome by worshipping of Images, is guilty of heathenish and abominable Idolatry. 27. Concerning the Relics of our Saviour Christ and 3. the Saints, whereof their Church hath infinite numbers, there is no less Idolatry committed to them, than was before unto Images. For first, some of them confess, that Reliquiae eodem Vasq. de adorat. li. 3. dis. 4. cap. 2. modo atque imagines sunt adorandae, Relics are to be worshipped after the same manner as Images. And therefore if there be Idolatry in the one, it must also be needs in the other: for whether the worship be not to be restrained to the Image and Relic, but to be referred to the things whereof they are representations and parts, as the forenamed jesuit thinks, with some other: or whether it is to be confined to the matter of the Relic, and form of the Image, without further relation, as Bonaventure, Aquinas, yea, and Bellarmine Bona. 3. d. 9 art. 1. q. 4. Aquin. in 3. d. 9 q. 1. art. 1. Bell. de Imag. li. 2 ●a. 21. himself, with many other, seem to aver: yet it is Idolatry both ways, because in both, religious worship is given to the Creatures, in the one simply, in the other respectively, which indeed some what qualifieth the heat of the disease, but doth not at all cure the root of it. 28. Secondly, others are of opinion, that there is greater cause of worshipping Relics, than Images: for (say they) a man cannot worship an Image, but his thoughts must needs be carried up to the contemplation of him whose Image it is, but reliquia solùm adorantur ratione contactus, quo sunt quodammodo Bona. Ibid. Aquin. Ibid. Marsil. in 3. q. 8. art. 2. Vasques de adora. lib. 3. dis. 4. c. 1 sanctificatae & consecratae: Relics are to be worshipped, only in respect of their touching of Christ, or the Saints, by which they are after a sort sanctified, and consecrated, and therefore they may be worshipped simply by themselves, by reason of that sanctification without Christ or the Saint, of whom they are said to be sanctified. Here the former qualification for Images is taken away from Relics, and therefore the Idolatry is more gross, yea, in regard of this contaction, some of them are not ashamed to say, that the very worms of the bodies of the dead, Vasq. Ibid. l. 3. c. 8. nu. 114. are to be worshipped with a right intention, and with a sincere faith. Thirdly, not to stand upon private opinions; the determination of their representative Church, the Council Concil. Trident. Decret. de Reliq. Sanctor. of Trent, doth prove the worshipping of Relics to be Idolatry: for it doth not only condemn those which refuse to give worship and honour to them in any respect: but even those also, which opis impetrandae causa, To obtain help by them, doenot honour them. Now hence thus I reason: to put our trust and confidence in any creature, is Idolatry: but to seek for help at the Relics of Saints, is to repose trust and confidence in creatures; therefore by necessary consequence, the worship of Relics is Idolatry, because thereby they seek for help; and so the Church of Rome is by the sentence of their own Council, guilty of this foul sin: and this Council of theirs, is guilty before God and man, of protecting, maintaining, and authorizing the same: a far greater guilt than the former; by how much, according to the rules of Law, the Author of a sin is ever more guilty than the Actor. 21. Fourthly, their practice doth make this more evident: for as Cassander ingeniously confesseth, In these last times too Cassand. consult. de venerat. Reliquiar. much is attributed to the Relics and memories of Saints, in so much as the better sort of men, and those that were most zealous, have placed the sum, and substance, as it were, of Religion, in searching out such Relics, adorning them with gold, and jewels, and building temples and memorial for them; and the worse and wickeder sort have reposed false confidence in the foolish and superfluous worshipping of them. Here we s●e the practice both of the better and the worse sort of people, that is, indeed, of all for the most part, in the worship of Relics; the one esteeming it the chiefest part of Religion and piety; and the other relying wholly upon it, as the only means, for the purging away their sins, and so an occasion to hearten them in the same, because they think, as long as they perform this duty, they may sin freely. If any man say, that the ignorance and misdoings of some, is not to be imputed as an error to the Church: I answer, that it is not some, but all generally, for the most part, that are thus affected: and therefore Cassander condemns both good and bad, as guilty of this crime. But grant, that many are otherwise minded; yet for all that, it cannot be denied, but the greater part are in this rank: and that is enough to prove their Church Idolatrous, because, according to the Logical axiom, every denomination is to be taken from the greater part; neither is it a personal error, but a dogmatical position derived from the grounds of their Religion, as from the Council of Trent, which alloweth to worship them, Opis impetrandae causa, for to obta ne help of them, and from the rest of their great Divines: Some of whom would have them to be worshipped with the same worship with Images, some with a greater reverence than Images ob contactum: and they that mince it finest, with a religious reverence, which they call adoration and veneration: in all which is that, in a sort, either openly or covertly allowed by their doctrine, which is practised by their people. 30. But let us search a little further into their practice. The custom of the Church of Rome, is to take the bodies, ashes, or bones of Saints out of their graves, and to adorn them with gold, and silver, silk, velvet, and such like, and to carry them about in public processions, and supplications, and to show them to the people, to be touched, kissed, gazed upon, and adored as a singular and meritorious service to God: is not this Idolatry? They teach, that God doth tie his grace and virtue to those Relics, whereof they are partakers, that adore them with due reverence, and offer precious gifts unto them: yea, they promise unto such many indulgences, and Pardons for sins. Is not this Idolatry? Again, they teach, that their prayers are better, and more effectual, and acceptable unto God, if they be made before the Relics of Saints, and therefore their practice is in times of necessity, to go a pilgrimage to such places, where the most famous Relics are; because they are persuaded, that their prayers shall be there soonest heard of God: yea, they make men believe, that the Eucharist hath a great deal of holiness added unto it, if Relics of Saints be included within the Altar. Is not this Idolatry? They light up candles, and set up before them Tapers, which S. Jerome calleth Idolatriae Hieron. Epist. ad Ripar. insignia, the Ensigns of Idolatry, and cause them to burn, even at noon day; and that as they say, in resemblance of the golden candlestick, which always burnt before the Ark, Exod. 2. 5. but indeed rather in imitation of Exod. 2. 5. the heathen, who used to burn Tapers before their Images, in the Temples of their Gods: and therefore, me thinks, it is Baruch. 6. 18. Virgil. Aenead. 1 Bel. de reliquiis, Sanct. l. 2. c. 3. strange, that Bellarmine should make this an argument why Relics are to be worshipped, because Tapers and Candles are set up before them: whereas rather he should conclude, that Idolatry is committed before them, because of this. Again, in their solemn oaths, they touch not only the Bible, but the Relics of Saints, & so divide the religion of an oath, which is a principal part of God's worship, betwixt God and them, against which a plague is denounced by the Prophet Zephany, Zephan. 1. 5. jer. 5. 7. Opus imperfect. in Math. ●om. 12 Zephan. 1. 5. And it is also condemned by the Prophet jeremy, jer. 5. 7. And a reason is given of it in Chrysostom's 12. Homily upon S. Matthew: at least if it be Chrysostom's; He that swears by any thing beside God, deifies that thing, and thereby makes himself an Idolater. Is not this then Idolatry? Lastly, whereas in former times, where less superstition prevailed, they placed the Relics of Saints under the Altar, as Ambrose Ambros. in Epist. ad Soror. witnesseth of the Relics of Geruasins and Protasius. Ille (Christus videlicet) super altar, qui pro omnibus passus est, isti sub altari qui ipsius redempti sunt sanguine. Christ was upon the Altar, who suffered for all, the Relics of them under the Altar, who were redeemed with his blood: yet now Cassand. consult. de Reliq. p. 162. (as Cassander well notes) contrary to the ancient custom, their practice is to place the bodies of Saints upon the Altars, which place is only proper for the body of Christ. Is not this horrible Idolatry? And yet Bellarmine would hence prove, Bel. de Reliq lib. 2. c. 3. that they are to be worshipped, because they are placed under the Altar, because (forsooth) the Altar is to be worshipped: but what if the worshipping of the Altar be Idolatry too, as without question it is, if the Altar be a dead creature, and a heap of stones, or wood? This is to add drunkenness to thirst, and to cover a filthy wound, with a more filthy plaster: besides, the first bringers in of that custom, though they placed them under the Altar in a religious manner: yet never meant, that they should be worshipped by those that approached unto the Altar, or that they did confer any sanctity to the Eucharist. Thus we have a short view of their superstitious and Idolatrous practice in this point. 31. Fiftly and lastly, that they may be void of all excuse and pretext, an infinite number of their thus worshipped Relics, are mere false and counterfeit; not true members, parts, or remainders of any Saints, but feigned impostures of covetous Priests, and often the members not of men, but of base creatures. At this day (saith Cassander) when the world seemeth Cassand. Ibid. to be full of Relics, it may be feared, lest upon diligent examination, most detestable frauds and impostures be found out, as it appeared sometime to S. Martin, who found a place honoured in the name of an holy Martyr, to be the Sepulchre not of a Martyr, but of a wicked Robber. This kind of cozenage began Aug. de oper. monach. cap 28. Gregor. lib. 3. Epist. etc. to spring in Augustine and Gregory's times: for the one complaineth of certain Hypocrites, that carried about, and boasted of the members of Martyrs, si tamen Martyram, if so be they were Martyrs. And the other affirmeth, that certain Greek Monks being found digging up the dead bodies of men, in a certain field of Rome, confessed that they meant to carry their bones into Greece, as the Relics of Saints. 32. But since Popery grew to perfection, this is also grown to such a height of impudency; that it is a wonder to hear what strange Relics are to be seen in the world. S. Peter being buried whole in one place, to wit, at Rome in Baron. Annal. tom. 1. & 3. anno 69. & 324. Onuphr. de septem urb. Eccles. Bel. de Eccles. trump. lib. 2. cap. 4. Onuphr. Ibid. the Vatican, as Baronius writeth: yet is found half in another; to wit, in via Ostiensi, as Onuphrius testifieth: and for all this, a part of him is to be seen at Constantinople, as Bellarmine himself confesseth. Nay further, besides these three places, his head is reserved in a fourth, to wit, in the Lateran Church at Rome, by Onuphrius testimony. And besides this whole head, another piece of his head, in the Church of Saint Praxis; by the same Author: and in a fixed place, one of his jaw-bones, with his beard, is kept for a monument: this is at Poitiers in France, as witnesseth Caluine: his teeth are Calvin. admonit. de Reliquijs. not confined to his jaws; nor yet at one place, but to be seen in many places; at Rome in the Church of S. Vincent, and Anastasius and the holy Cross, and S. Saviour, and S. Laurence Onuphr. Ibid. Calvin. Ibid. without the walls: his brain is to be seen at Genevah, at leastwise if a Pumice stone be his brain: for it is nothing else. Many of his bones are to be seen at Trevers, a piece of his shoulder at Rome in the Church of the holy Cross, a toe in the Church of S. Praxis, and the joint of another in England, Eras. pereg. resig. ergo. at the Lady of Walsingham, as Erasmus testifieth; as it were of a Giants toe: these with many more, be the Relics of S. Peter: all which are held in great honour and worship of them. Now either S. Peter must be a Monster, or many of these counterfeit Relics. 33. But S. Peter is not alone in this, for Christ himself is abused: three praepuces, or foreskins of his are shown, Calvin. de necessit. reformand. Eccles. and worshipped in three divers places: so fourteen nails, when as he felt but three; three coats, whereas he had but one, and that without seam, for the which the soldiers cast losts: two titles that were set upon the Cross, four points of the spear wherewith his side was pierced, five Linen clothes, wherewith he was wrapped, and many such like trumperies. Nay, there is scarce a Saint that is any thing famous, to whom they do not feign two or three bodies. Saint Barbery's Luther. postil. in Euangel. fest. exalt. crucis. head is to be seen in so many places, that sure, she must needs have been a monster, if all those were true members. Saint Apollonia had so many teeth, being all sovereign medicines Abbas Amelm. Chemnit. exam. Concil. Trident. de Reliquijs. for the tooch-ache, that when King Edward labouring of that disease, sent through England, for all her teeth to be brought unto him, two or three hogsheads could not hold them that were found out. It is reported and recorded of a certain Relicke-monger that boasted, that he carried about in a box some feathers of the holy Ghost. Now, another merry companion stealing away these feathers, foisted in, in their room, certain coals: The other not perceiving the cozenage, the next day began to vaunt of his holy relics, and to show them to the people, which stood ready by to adore them with great reucrence: but when he opened his cask, he found nothing but coals: whereat, being nothing amazed, like a skilful Artisan, he turned Cat in the pan, and told the people, that those coals were taken from under the Grediron of Saint Laurence, when he was broiled to death: thus any thing will serve their turns for relics, when need requireth: and so more than Egyptian is the blindness of the Popish crew, that they believe all to be true, and take all this trash for good ware. 33. There is almost nothing that our Saviour touched, or that touched him, or that he had any thing to do withal, but is turned into a Relic: as the Manger wherein he was laid at his birth, is to be seen in Rome at Saint Mary Maior: the Linen cloth wherein he was swaddled, at Saint Paul: and another piece at Saint Saviour in Spain: his Cradle and the Shirt which his mother made for him, at the same place: the Pillar which he leaned unto, when he disputed with the Doctors, and the waterpot in which he turned water into wine, which are to be seen at divers sundry places, to wit, at Ravenna, at Pisa, at Andegawm, and in Spain at Saint saviours, the Table which he eat his last Supper on, at Saint john Lateran, a piece of the bread at Saint saviours in Spain, the Knife where with he killed the Passeover, at Trevers, the Cup wherein he gave the Sacrament of his blood to be drunk, at Saint Mary's near Lions, which Cup also is to be seen among the Heluians, in a certain Monastery of the Augustine Friars: so the dish wherein the Paschall Lamb was put, is visible at Rome, at Genua, and at Arles: so the to well wherewith he wiped his Apostles feet, is to be seen in Rome at S. john Lateran, and yet the same is showed at Aquae in Germany, and at Saint Cornelius, with the mark of judas his foot imprinted in it: a piece of one of those loaves wherewith Christ miraculously fed the multitude in the desert, is yet extant at Rome, at Saint Maria Nova: and another piece at Saint saviours in Spain. 34. What should I speak of the Cross found out by Helena? whereof, as Histories report, she gave one part to her Son Constantine, which was placed on a porphyry pillar in Constantinople: and the other part enclosed in a silver case, she sent to the Bishop of Jerusalem to be kept. It is admirable to see, into how many pieces and patches it is now subdivided: one man was able to bear it sixteen hundred years ago: and now sixteen men (nay, if I said a hundred, it were not amiss) are scarce able to carry the fragments of it: yea, they would load a whole ship, and that of good burden. The nails, as I said before, which were but three, as all know, have spawned eleven more, and are become fourteen, where of two are to be seen at Rome, one at Saint Helen's, another at Saint Crosses, a third at Venice, a fourth at Sene, a fifth at Colne in Germany at the three Maries, a sixth at Trevers, a seventh at S. Dennis in France, an eight at S. Sacell, a ninth with the Carmelites, a tenth among the Biturigions, an eleventh in an Abbey, etc. his crown of thorns is divided into so many portions, that either it must needs be of huge bigness, or else some of those fragments which are taken for parts of it, must needs be mere impostures: his seamless Coat hath begot divers others; for one is to be seen at Argentolium, another at Trevers, a third the Turk hath with him. I should be too long in this frivolous argument, if I should reckon up all the relics of our Saviour Christ that are notoriously extant, and to all which, worship and adoration is performed. 35. As for the Virgin Maries relics, they are also very many and notable; her hair and her milk are reserved in so many places, that never any woman gave so much milk in all her time of bearing, as she did in that time that she gave suck: her Smock is had in great honour both at Carnutis, and also at Aquae in Germany, and is carried upon the end of a pole to be worshipped; it is of that bigness, that the blessed Virgin should seem by it to have been a woman of an incredible stature: which is the more to be wondered at, because joseph's breeches, which are carried with the smock in the same pomp, are so little, that they would fit a little boy or adwarfe: her Kerchiefs are to be seen, one at Trevers, another at Lisium in Italy: a little Crosse-cloth of hers is at Bononia, her girdle at Pratum, and another at Monferrat, her Slippers at Saint Saniacquery, her shoe at Sanfloridum, her Combs, one at Rome, another at Vesontium, her marriage Ring is at Perusium (as if then marriage was made with Rings, as it is at this day) her Garments, or at least, pieces of them are to be seen at so many places, that the Virgin Maries wardrobe might compare (if all were hers) with the greatest Princess in the world; four pictures are to be seen of her, which Saint Luke himself drew. 36. What should I reckon up the Relics of other Saints, which are all of the same nature, though not number? Saint Michael's Sword and Buckler wherewith he overcame the devil, is a monument of great estimation, they are kept at great Saint michael's in France, a place much frequented by Pilgrims. And what kind of things are they, think you? marry, the sword is like a Child's dagger that he weareth at his back, and his Buckler like a little cupping-glass: or like the boss of a Bridle: fit weapons (without doubt) for an Archangel, and more fit for him to fight with the Devil withal? What should I speak of the Relics of Saint john Baptist? brevity bids me pass them over: and yet I cannot choose but relate one or two which are most famous: as that finger of his wherewith he pointed unto Christ, when he said, Behold the Lamb of God: this finger is multiplied; for it is to be seen at Vesontium, and at Tholosse, and at Lions, and among the Bituriges, and at Florence, and near Matiscone. Behold a wonder, six fingers on a hand, or else one finger begetting five more, and so turned into six, both a like miraculous: one of his shoes is in Paris among the Carthusians, behold here another miracle, it was stolen away upon a time, and another of a sudden came in the room thereof: sure, a shoe will never be wanting, as long as there be Shoemakers in Paris. 37. Such like are the relics of the rest of the Saints, as of Peter, and Paul, and john, and james, with the other Apostles, the Popish Churches are replenished with them, and some of them are in divers places at once, after a miraculous manner, as the Altar whereon Peter said Mass, is both to be viewed at Rome, and at Pisa, his staff is at Colne, and at Trevers. Andrew hath one body to be seen at Tholosse, and another at Melphis: james the lesser, and Philip, have each of them two bodies, one of them at Tholosse, another at Rome: so also have Simon and Jude: Bartholomew is to be seen at Naples: and yet for all that, his body is at Rome too, in a Church dedicated unto him. Matthew hath three bodies, one at Patavium, another at Rome at Saint Mary Maior, and a third at Trevers: the Cup wherein john the Evangelist drunk the poison, after he was condemned by Domitian, is both at Bononia, and at Rome to be seen. Saint Anne hath three bodies, one at Apla, another at Province, and a third at Lions: and so her head is in three places, at Trevers, at Turen, and at Thuring. Lazarus the Brother of Marie is like wise a Giant of three bodies, one of them is at Massilia, another at Angustodune, and the third at Auelona. 38. I● would fill a volume, if I should reckon up all their strange relics. Let him that desireth to see more of them, read Calvin's Tractate, called Admonitio de Reliquijs, where he shall find a whole thrave of them. I for this time end with three or four brave ones for the nonce, which are worthy never to be forgotten. It is written of Dunstane the Abbot of Glastenbury, that as he was hallowing a certain Church, he beheld the right thumb of Editha, than Abbess of Wilton, Guiliel. Malmsbur. lib. 2. de Pontif. Vincent. lib. 25. cap. 33. as she was crossing and blessing her forehead, and much delighting therein, he took it into his hand, and said, Never might this thumb perish. By virtue of which prayer of his, after Edithaes' death, when all her body was turned into ashes, that thumb, and another part of her body, which it seemeth, he had blessed too, were found safe and sound, and so became Relics. We read also of a certain Monk, who gave out, Verger. annot. in Catalogue. haeret. an. 1559. fol. 17. that he had brought from the East some of the sound of the Bells, which hung in Salomon's Temple, and that he could show among other Relics, some of the hairs which fell from the Seraphical Angel, when he came to imprint the five wounds of Christ in S. Francis body. Yea, some of them are not ashamed to show to the Pilgrims that go to jerusalem, a three cornered stone, which they bear them in hand, is that very stone, whereof David spoke, saying, The stone Bellon. observat. lib. 2. c. 85. which the builders refused, is the head of the corner. Lastly, at Cour cheverin near unto Blois, is kept for a monument the breath of S. joseph, which he breathed, when he clave wood being a Carpenter: at Burgos in Spain, is shown a Crucifix, whose nails and beard are cut every month, they grow so fast, and in these excrements, they say, is great virtue. At Rome is to be seen the foreskin of our Saviour, which was cut off at his circumcision: and in Galicia (as Pilgrims report) are preserved some of the feathers of certain chickens, which are of the race of that Cock, which crowed when Peter denied his Master. And at S. Denis, is to be seen the Lantern which judas carried in his hand, when he came to betray his Master, with a number other such like. These be their goodly Relics which they would have men to worship with such great devotion: of all which, or at least, of most of them, we may truly avouch that which Augustine saith of miracles, that they are vel figmenta mendacium hominum, vel August, de unitat. Eccles. portenta fallacium spirituum, That they are nothing but mere impostures, and cozening devices, either of devils or of avaricious Priests, Friars, and Monks, to nouzle the people in superstition, and to line their own purses with crowns. 39 The bare narration of them is sufficient to bewray their falsehood, but much more the Logical contrariety and natural repugnancy that is among them, which all the wit of man is not able to reconcile. And last of all, their novelty for most of these Relics, was never heard of in this world for three hundred years after Christ; so that it may justly be wondered where they lay hid all that while, and by what means they were found out at last, or how they could continue so long. If they say, they were discovered by divine revelation, as the bodies of Geruasius and Protasius, to S. Ambrose, Ambres. Epist. Aug. confess. lib. 9 cap. 7. Epist. Lucian. Beda de sex aetatibus. Zozomen. lib. 7. cap. ult. of Stephen and Nichodemus, to one Lu●●anus, and the head of john Baptist to two Monks, and the bones of Abacuk and Michaeas, to a certain Bishop: and the body of S. Barnaby, with the Gospel of S. Matthew upon his breast. I answer: that though all these were true, yet they were not revealed to that end that they should be worshipped: neither yet did the God of truth ever by his testimony bolster out such notorious lies as are found in the Romish Relics. We may confidently therefore conclude, that most abominable Idolatry is committed in the Church of Rome, by the worshipping (at least) of false Relics, whereof there is such a swarm: for the greatest part of their Relics being counterfeit, the greatest part of the worship which is done unto them, must needs be Idolatry. 40. The Jesuits, to this objection of ours, give two answers; one is Bellarmine's, who flatly denieth the Relics Bell. de Eccles. triumph. li. 2 c. 4 in Churches to be counterfeit, because none are received but by the authority of the Bishop of Rome. And as for the multiplicity of bodies, he saith, that the parts of them are often found in divers places, and by a figure of speech, are called by the name of the whole. But the jesuits answer, by his leave, is idle and frivolous: for first, all these forenamed false Relics are not carried about by private men, but found in their Churches; and therefore if authorized by the Pope's holiness, the more shame for him, and the more certainty for us, that he can err like a sinful man, even sitting in his chair of doctrine. And secondly, though it were true which he saith, concerning the bodies of Saints, yet it cannot hold in other things, as in john Baptists finger and his shoe, and the nails of Christ's cross, and the Virgin Maries milk, and such like. Therefore Vasques Vasques de ador●t lib. 3. cap. 8. disp. 3. the jesuit hath devised another answer, and that is, Though the Relics be uncertain and false, yet if they be worshipped, it is no sin, but a good work, Because, as it is not the sin of Idolatry (saith he) to worship a beam of light, under which the devil lurketh, when a man taketh it for Christ: so if a man worship a false Relic, supposing it to be some true part of a Saint, Merito suae devotionis non caret, He wanteth not the merit of his devotion. But this answer is not only frivolous, but impious: for by the same reason the jews should be cleared from sin, when they crucified Christ, because S. Paul saith, they did it through zeal, though not according to knowledge, Rom. 19 2. and the Gentiles, when Rom. 19 2. they put Christians to death, because our Saviour saith, that in so d●ing, they thought they did God good service, john Ioh 16. 2. 16. 2. but they both sinned notwithstanding most grievously. And their own rule is, that ignorantia non excusat à toto, sed à tanto, that is, ignorance doth not excuse the whole fault committed, but only lessens the guilt of it. I conclude therefore, that notwithstanding all that can be said, yet in the worshipping of Relics, is committed manifest and detestable Idolatry. 41. Nevertheless, we protest against the slanders of our adversaries, that albeit we abhor all false and counterfeit Relics, and refuse to worship with adoration those that are true: yet for these last sort, when they are certainly known unto us, we give unto them a due honour and reverence: that is, we confess them to be holy as the members of Christ, and Temples of the holy Ghost, if they be the parts of Saints and Martyrs: we say with S. Augustine, That their Aug. de civit. lib. 8. c. ult. memories are to be celebrated to the end (not that they may be worshipped but) that thanks may be given to God for their victories, and we may be stirred up to the imitation of their crowns, by calling upon God to our help. We acknowledge with Cassander, that Vows and Pilgrimages unto places, famous for Cassand. consult. de reliquijs. the Relics of Martyrs, were in old time profitable, Whilst that the memory of the Martyrs was yet fresh and certain, and as long as God by undoubted miracles did manifest, that their souls did live, who were thought to be dead: and whilst all these things were referred to this end, that the Christian faith which they by dying professed, might be confirmed (as it were) by these signs. Yea, we affirm with Agrippa, that as Agrip. d● vanit. cap. 57 the abuse of Relics is an execrable wickedness; so the irreverent contempt of true Relics is a detestable herfie: only the matters we speak against, are these corruptions: first, a superstitious confidence in the worship of true Relics: secondly, a sacrilegious forging of false ones: and thirdly and lastly, an immoderate expending our riches in adorning and guilding the bones and Relics of dead men; when in the mean while we suffer the poor that live, to famish for hunger, or to go naked for want of clothes. As the heads of Peter and Paul are enclosed in so much silver as weigheth four Com. l'ij 2. li. 8. thousand pounds, besides jewels and precious stones, of inestimable price: And the golden Tomb of Thomas of Canterbury was covered with Diamonds, Unions, and Carbuncles, Eras. coll. de perng. Rel. ergo. the basest part of it was Gold. How much better might these treasures have been employed to the relief of the poor, and other charitable uses! This is all we find fault withal; and this is enough to prove them senseless and blind Idolaters, and their Church, which maintaineth all these things, an Idolatrous synagogue. 42. The fourth main arm of Idolatry issuing out of the 4. body of the Romish Church, and the root of their religion is, their doctrine and practice touching the Invocation of Saints and Angels. They maliciously slander us, and say, that we are enemies to the Saints, and that we deny them all honour and reverence, comparing us therefore to the Caianian and Eunomian Heretics, for our wicked and sacrilegious contempt of the Saints of God, as they falsely affirm: but we return this reproach upon themselves, and confidently affirm, that they wrong the blessed Saints more in making them Idols, and giving them more honour than is their due, than we do in giving them too little, if that were true that we did so: for what can be more injurious to the honour of those blessed Creatures, who live in the presence of God, and sing Haleluiah to him continually, with all honour, Revel. 7. praise, and glory be ascribed to him that sitteth upon the Throne, and to the Lamb for evermore: whose chief joy and delight is to advance the honour of the eternal God, then to have any part of that honour due unto him ascribed unto them? they had rather be devested of all theirs, than any jot of his glory should be diminished. More injurious therefore are they to the Saints, if they give them too much, and that in derogation from God, than we, if we give them too little. 43. But we deny that we give them too little; we give them their due honour and respect. For first, we give God thanks for them, and for the benefits which God vouchafed by them to his Church; as the Church glorified God for the conversion of Saint Paul, and Paul gave God thanks for the Gal. 1. 13. graces of the Thessalonians. Secondly, we highly extol and 1. Thes. 1. 2. commend the Saints departed, and magnify the graces and gifts of God in them; we account them blessed, as the Virgin Marie prophesied of herself, that all Nations should call her blessed: And we keep a perpetual and a reverend remembrance Luke 1. 48. of them, as our Saviour promised to that Marie, that powered the box of precious ointment upon his head, Mark 14. 9 Prou. 10. 6. And Solomon confirmeth also to all the just, that their memorial should be blessed. And thirdly, we propound them as examples for imitation, that their virtues may be as patterns for us to imitate, and their falls as marks to make us wary: and their conversation as guides and directions for us in the way to the heavenly Canaan. Thus much honour we willingly attribute unto the Saints: but no further dare we go, lest we derogate from the honour of God; and in so doing, not please or content, but vex and grieve the blessed Saints, who cast down their Crowns; that is, strip themselves of all honour, Revel. 4. 10. before the Throne of him that liveth for ever. But the Church of Rome are so lavish and prodigal in their honouring of them, that they despoil God of his honour, and invest them therewith, committing Idolatry unto them. And this they do three ways principally, first by outward adoration; secondly, by invocation; and thirdly, by reposing their trust and confidence in their merits and mediation. 44. Touching outward adoration, which consisteth in these things principally, to wit, in bowing the knee, prostrating the body, dedicating Temples, consecrating Festival days, and making vows to the Saints departed; all which Bell de cultu Sanct. lib. 3. outward worship the Romish Church alloweth, and the Popish crew afford unto the Saints departed: it cannot by any means be esteemed any whit less than a practice of Idolatry, seeing by their own confession, it is more than a civil adoration, and being more than civil, it must needs be religious: for there are but two kinds of worship commanded by the law of God, the one enjoined in the first Table, namely, the divine worship of God: and the other in the first commandment of the second Table, which is the honour we ought to give to our superiors. Now this worship of Saints must of necessity be one of these: but it is more than civil (say they) therefore it must needs be a religious and divine worship. For thus I reason, This worshipping of Saints is either an injunction of the first Table, or of the second, or of neither: if they say, Of the first, than it is divine and religious worship, for the first Table of the Law containeth under it only divine and religious duties, the object whereof is God himself, and none other, as the several precepts thereof do declare: if they say, Of the second, than it is mere civil and politic, for the second Table is only a bond of civil duties: if they say, It is of neither, them it must needs be a will worship, deui●ed by their own brains, and not warranted by the word of God: which is also confessed by Eckius in his Enchiridion, Eckius Enchir. Concil. Trid. decret. de invocat. Sanctor. and insinuated by the Council of Trent, when in setting down that decree, it allegeth no Scripture; but only the ancient custom of their Church, consent of Fathers, and decrees of Counsels. 45. But to the point: I say, that seeing by the rule of God's word, we find but two kinds of worship, one religious and divine, contained in the first Table; the other civil and human, enjoined in the second: If therefore the worship of Saints be not a mere civil worship, belonging to the second Table of the Law, than it must needs be religious, and pertain to the fi●st and so consequently Idolatrous. This twofold worship and no more is approved by Saint Augustine, Aug. de civit. lib. 10. who by that distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, putteth difference betwixt the worship that must be given to God, and that civil honour which is due unto men: for by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ he means that kind of worship and honour, which we may and must perform to those that excel either in place of authority, or in gifts and graces of God, which is merely human and civil, and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that d●uine worship which the creature oweth unto the Creator only: and that former is that which he alloweth only to the Saints: and that in that acception of the word which is before specified, to wit, as it is a civil and human worship, as appeareth more evidently by that which he affirmeth in another place, in these words, Aug. cont. Faust. li. 10. cap. 21. Colimus Martyres eo cultu dilectionis & societatis, quo & in hac vita coluntur Sancti Dei homines, sed illos tanto devotiùs, quantò securiùs post incerta omnia superata. In which words it is plain, that the kind of the worship exhibited to Saints triumphant, and Saints militant, is all one, but the extension of it is greater to the one than the other, according to t●e proportion of gifts and graces, more apparent in one than the other. 46. But the Romish Doctors, and principally the Jesuits, add a third kind of worship, yea, a fourth to these two; albeit therein they neither agree with themselves, nor with their fellows, as it commonly falleth out when men build upon their own fancies, (a rotten foundation) and not upon the word of God, which is the ground of truth. For Bellarmine Bell. de Sanctor. beat. li. 1. ca 12. saith, that there is a civil worship due unto men, for some civil respect: and there is a religious worship due unto Saints, in respect of their Sanctity and holiness, which he calleth dulias; and a divine worship proper only unto God, which he calleth latria: and that middle he subdivideth into two degrees; the first, he saith, is dulias, propriè dicta, so properly called, which agreeth to the Saints; and the second Hyperdulia, which belongeth only to the humanity of Christ, and the blessed Virgin his Mother: and so he maketh four distinct kinds of worship, whereof two are without the compass and reach of God's Commandments, and therefore I know not where to place them, except in the devils. The like doctrine is delivered by Vasques another jesuit, Vasq de ador. li. 1. ca 2. dis. 5. Canis. Catechis. Bell. Ibid. lib. 1. cap. 14. Vasq. Ibid. lib. 1. cap. 1. dis. 6. and Canisius, and almost all the rest of that jesuitical ra●ble: but mark their harmony; Bellarmine saith, that this worship o● Saints is Cultus, and therefore an act of Religion, though in a secondary respect. Vasques denieth it flatly to be an act of Religion at all, but of s●me other virtue. Thomas Aquinas, Bonaventure, Gabriel, and Albertus, are of mind, as testifieth Vasques, that it is one and the same kind of worship wherewith we honour men, advanced in civil dignity, and the Saints; and that the difference is in the degrees of proportion, not in diversity of kind. And in this they fully consent with us, as also with Saint Augustine, and with the truth; but this is contradicted by Bellarmine, Vasques, and all the rabble of the Jesuits, as may appear in the places before quoted. 47. Paluda nus makes three kinds of Hyperdulia, the first due to the humanity of Christ, for itself; the second, to the vasq. Ibid. blessed Virgin; & the third, to the rest of the Saints: but as for dulias, that he applieth only to that honour which we owe to all reasonable creatures, except the damned: but this is crossed by all the rest. Again, Durandus (as Vasques reporteth) is of opinion, that the worship of Saints departed, and men, in civil dignity, proceedeth from one and the same virtue, Vasq. Ibid. and differeth only in the act applied unto the degrees of excellency. But Bellarmine, Vasques, and all of that stamp, renounce utterly that opinion, as I have showed. Lastly, Vasques that acute jesuit, as they brag of him, affirmeth, that the worship of Saints is not an act of Religion: and yet in the same Chapter he calleth it cultus sacer & religiosus, A holy and religious worship; than which, what can be more contradictory? for if it be a religious worship, then must it needs be a worship of religion, and an act of religion; and if no worship of religion, than no religious worship: for coniugata (by the rule of Logic) se invicem ponunt & tollunt. And that which i● to be noted above all the rest, he is constrained to devise a new special habit of virtue, to which this worship Vasq. Ies. Ibid. of Saints may be referred, never heard of before, neither in Moral Philosophy, nor yet in divinity: and that without name, and so without nature and being, except in the Jesuits brain only. Thus we may see how error, like Proteus, turneth itself into many shapes, and at last is strangled with it own halter. 48. But that this outward adoration of Saints departed is Idolatrous, appeareth over and above that which hath been said, by these reasons: first, because they ascribe unto them a presence, not only in one place, but in all places where they are worshipped: secondly, a power of hearing, seeing, and helping: and thirdly, an ability of knowing and seeing the heart: all which imply an infinite power, and such as is properly divine. And therefore it is nothing but a vain shift, when they say they give divine worship to God, and no more but a certain kind of service to the Saints, when in truth they give that which is Gods to the Saints, besides touching, kneeling, and prostrating the body in a religious manner. Peter Acts 10. 26. refused to have it done unto him by Cornelius: and the Angel rebuked john twice for offering it unto him: if it had Revel. 19 22. been lawful, sure, they would not have refused it; for neither did Cornelius take Peter to be a God, but for a holy man: nor john, the Angel for the Creator, but for an excellent creature, as evidently appeareth in the Texts; and therefore they intended not to worship them as Gods: yet because the manner of their worship was more than befitting a creature, having in it a touch of divine worship and religion, therefore it was rejected; the one saying, Stand up, for I myself am a man; insinuating, that a man must not be religiously adored: and the other, See thou do it not, for I am thy fellow servant, implying thereby, that Angels, and if Angels, than Saints are but our fellow-servants, and therefore not to be worshipped with any part of divine and religious worship. 49. To the example of Peter, Bellarmine and Vasques Bell. de Sanctor. beat li. 1. ca 14. Vosques de adorat. li. 1. dis. 5. c. 3 give two answers, the one out of Hierom in his Book against Vigilantius, that Cornelius was worthily corrected by Peter, because he thought some divine thing to be in him above othermen: the other out of Chrysostome upon this place, that it was no fault in Cornelius to exhibit, but modesty in Peter to refuse that honour which was due unto him. Bellarmine is in different which of these two answers we take; and therefore without propounding his own judgement, leaves them to our choice. and yet the one of them overturneth the other; for Hierom saith, it was a fault in Cornelius; Chrysostome, that it was no fault: Hierom, that Peter did well in reproving Cornelius; Chrysostome, that he did not reprove him at all, but of modesty refused the honour given to him. What reason had he to leave these to our choice, being thus contrary? It plainly showeth, that he knew not what to answer. Therefore Vasques the jesuit renounceth hierom's answer upon this ground, that Cornelius knew the true God, before Peter came unto him, and therefore could not err so grossly, as to ascribe any divinity to a mortal man, and insists upon Chrysostom's, that he did it for modesty sake: but by as good warrant we may reject Chrysostome, as he doth Hierom: especially, seeing our reason is as effectual; for Peter gives this reason of his denial, for I myself am a man: which must needs be the medium of a syllogism, thus to be concluded: No religious worship is to be given to man; but I myself am a man, therefore thou dost evil to worship me. Here is not a straining at courtesy for modesty sake, but a plain renunciation of Cornelius his sact as unlawful: if it had been a trick of modesty only, he should rather have said thus comparatively, I am not worthy of this honour from such a man as thou art, or such like: but in saying, I myself am but a man, he insinuateth, that Cornelius did more than he ought to do. 50. If they say, I but though you thus escape from Chrysostome, yet hierom's interpretation will hold you fast: I answer, Besides Vasques reason whereby he rejecteth Hierom, that it maketh nothing against us, but for us rather, & against them, because Hierom seemeth to condemn as idolatrous, all such adoration of Saints, wherein any part or property of the divine nature is attributed unto them: but the Romanists in kneeling and prostrating their bodies to the Saints, ascribe the properties of God unto them, to wit, either to be present in many places at once, o● to hear, being as far remote from them as ●ea●en is from earth, and to know the heart, and to have power to help, etc. all which properly are proper unto God. 51. To the example of john and the Angel, the former two Jesuits oppose also a double answer: first, that the Angel did appear unto john in that majesty, that he might be thought to be Christ himself: And therefore that john was rebuked, not for the error in his adoration, but for his error in the person adored. This answer Vasques names only, and then rejects as frivolous: But Bellarmine propounds it as good and authentical. Which shall we believe in this case? Ma●y, saving his reverence, though he be now a Cardinal, the plain jesuit is to be preferred before him, both because this answer is crossed and contradicted by the second; and also, because the jesuit gives a reason of his rejection. And the Cardinal goeth to it by downright authority, as if, because he is their chief Rabbi, he may say what he list: his reason is, because john did truly know him to be an Angel, and not God, and therefore that there was no error in the person. Secondly, they answer, that the Angel would not now, as in time before, be worshipped of men, because now God was become man, and by his incarnation brought such dignity to the nature of man, that the very Angels should do reverence unto it, not be adored and reverenced by it; especially of Christ's Apostles, and Princes of the Church. To which I answer, first, that by this allegation it must needs follow, that Angels are not now to be adored in the Church of Christ, howsoever they were before; which is contrary to their own doctrine, and general tenant of their religion. Bell. de Sanctor. be●t. li. 1 ca 13. Vasques de adora. lib. 1. dis. 5. c. 3 And secondly, if not Angels, then much less the Saints, who at their highest, though they be made like, yet are far inferior to the Angels in excellency of graces, and gifts. And th●●●ly, the reason where with the Angel, after he had reproved john, directeth him to the right object of religious worship, doth overthrow this exposition: for he saith, Worship God: he doth not say, Forbear to worship me, because your nature is dignified by the incarnation of the Son of God: but forbear, because I am not God; and all divine and religious worship belongeth unto him. And thus notwithstanding all that is yet said, all religious kneeling and prostrating the body to the Saints, is Idolatrous. 52. As for the dedicating Temples, consecrating Festival days, making vows to them, they are all within the same compass, and that partly for the reasons before specified, being acts of a religious worship: but especially, because the Bell. decult. Sanct. li. 3. c. 4. & lib. 3. ca 9 & cap. 16. Idem, Ibid. ca 4. doctrine of their Church is, that these things are so properly directed unto the Saints, that the end of their consecration is determined in them. And therefore Bellarmine reproves their opinion, which say, that Temples cannot properly be erected to any, but to God: and affirmeth, that they may be dedicated directly unto Saints, and that vows may be made to them determinately; and so also Holy days consecrated: which cannot be any less than plain Idolatry: seeing, as Saint Augustine saith, Cuiconuenit Templum, ei convenit Aug. de civit. lib. 22 ca 10. sacrificium, to whom a Temple, to him a Sacrifice belongeth. And seeing the Scripture in many places testifieth, that vows Numb. 30. 3. Deut. 23. 21. Esay 19 21. must only be made to God; I am not ignorant of their cuasion, that they do not dedicate Churches to Saints, as they are Temples; but as they are Basilicae, that is, stately buildings for memorials of the Saints: and that a Vow is made to God in signum gratitudinis ●rga authorem, & primum principium omnium b●n●rum, as a sign of our thankfulness to God the author, and first cause of all good things: but to the Saints, as a sign of gratefulness towards our mediators and Intercessors, by whose means we receive benefits from God. And that the honour of the holy day, though it immediately pertaineth to the Saints, yet mediately and secondarily it amounteth to God. 53. These be Bellarmine's goodly, but scarce godly distinctions: for these, and such like as these are, he useth as engines to undermine the truth, and as vizards to cover the face of ugly falsehood. But they may well be overthrown with this one blast, that the holy Scripture never taught them, neither have they any warrant from God's Spirit: and therefore they are rather to be accounted forgeries of a frothy wit, than fruits of truth. But let us examine them a little: A Church is dedicated to God as it is a Temple; and to a Saint, as it is a Basilica, Why then it seemeth, that either sometimes it is a Temple, and sometimes not a Temple, according to the fancy of those that approach unto it: or else it is always a Temple, and yet always a Basilica too, and then the honour must be divided betwixt God and the Saints: let them take which they will; the first is impiety, the second Idolatry. Again, for Vows, though we vow chiefly unto God, and secondarily to the Saints; yet the same worship in nature is given to these as to him, only it is not in the same degree: but Idolatry is to afford any part of God's worship to a creature, as hath been showed. And lastly, touching feast days; if they be immediately applied to the honour of the Saint, and in a mediate and secondary respect to God, as his distinction importeth, than the creature is adored not only with the like worship in nature, but with a higher degree than God himself. And thus the mist which he seeketh to cast over men's eyes, by the subtlety of his distinctions, is quickly dispelled, assoon as the light of truth showeth itself: and therefore as Ixion, embracing a cloud, in stead of juno, beg at a monstrous offspring: so, the entertaining of those cloudy distinctions, without deciphering them to the quick, hath bred, and doth breed most of those monstrous errors in the Church of Rome. Thus we see, that this outward adoration is tainted with most gross Idolatry. 54. The second branch of their Idolatry to the Saints, is, by Inuncation and Prayer directed unto them. For, Prayer is a proper and peculiar part of God's worship, and therefore not to be given to any other besides, without a plain touch of Idolatry: for the commandment of God is in the Old Psal 5 〈…〉. Testament, Call 〈…〉 of 〈…〉 not upon my ●●gels or my Saints, but upon 〈…〉 and t●●● be alone is 〈…〉 invocated, the reason following declareth, 〈…〉 d I will deliver thee: from whence ariseth this conclusion, he alone is to be invocated by prayer, that is able to deliver us in the day of trouble: but God alone can do that, therefore he alone is to be prayed unto. Again, it is the commandment of our Saviour Christ in the New Testament to his whole Church, that it should thus pray, O, our Father, not, O, our mother, nor, O, our brother, nor, O, our sister, nor, O, our fellow-servants, as the Popish Church prayeth: but, O, our Father. If there had been any necessity of praying to Saints, sure, our Saviour would here have prescribed it, where he setteth down a perfect form of prayer to be used in his Church for ever. Infinite be the places of Scripture ●ending to this end; neither is there so much as one precept or example in the whole Book of God, that either enjoineth or approveth Invocation of Saints, as Cassander confesseth; albeit his inference thereupon Cassand. consult. art. 21. is absurd, that therefore it may be done, because, as there is no mandate nor example extant to warrant it, so there is no prohibition to interdict it: as if it were not necessarily required, that as all our actions, so our prayers should be grounded upon faith, without which it is not only impossible james 1. 6. Heb. 11. 6. Rom. 14 23. Rom. 10. 17. to please God, but also, whatsoever we do, is sin; but saith is grounded upon the word of God only, It cometh by hearing, saith the Apostle, and hearing by the word of God. How then can the Invocation of Saints be but vain and unprofitable; yea, impious and dangerous, seeing it is without saith, and so without all hope of God's acceptance? 55. Suarez and Salmeron, two famous Jesuits, confess Suar. in 3. Them. q 52. d●s. 42. see 1 Salmer. come. ●● 1 Tim. 2 dis. ●. §. as much as Cassander: for the one saith, that we never read that any directly prayed unto the Saints departed, that they should pray for them: and the other, that the Invocation of Saints is not expressed in the New Testament, because it would have been a harsh precept to the jews, and dangerous to the Gentiles. Thus, here are three, and those not of the meanest, that acknowledge the invocation of Saints, not to be found in Scripture. And yet Bellarmine and ●●●ius, and Coster, and others 〈…〉 ashamed to ●●est di 〈…〉 laces of Scripture to prove it: but with what impudence of spirit, and evil success, I shall not need to show, being sufficiently discovered by others, and the very fight of them being a sufficient refutation. 56. As for his reason which he braggeth to be unanswerable, me thinks, it halts of all four: for, because we entreat Gods children here in this world to pray for us, doth it therefore Bell. de Sanctor. beat. li. 1. ca 19 follow that we must pray unto them, being departed out of this world? By the same reason it may be enforced, that we ought to give alms unto them, and entertain them into our houses, and wash their feet, and comfort them, and advise them, and preach unto them: for all these duties of charity we perform to Saints militant. If they say, Why, but they are removed from us, and also from their bodies; and therefore as they stand not in need of our charity, so we cannot extend it unto them: The same answer cutteth the throat of this argument, they are so far exalted above us, and severed from all commerce with our affairs, that though we used their prayers here on earth, yet it is in vain to invocate them in heaven, our prayers, as our deeds of charity, being not able to stretch so far. This I take to be a sufficient solution to that unsoluble argument: Albeit, we have also another answer in readiness, to wit, that there is not the same reason of the invocation of Saints in heaven, as of the mutual prayers of God's children on earth, but a great difference; here we know one another's necessities, there the Saints know Esay 63. 16. 2. Reg. 22. 20. not our wants; here we are present with them whom we request to pray for us; but we are not present with the Saints in heaven, nor they with us; and therefore the one is a fruit of charity, but the other a practice of piety and religion: here one living man may request another's help by word of mouth or letter: but invocation of Saints is often performed by the secret desires of the heart, without the utterance of any speech: here we stand as fellow members in our prayers, and make request for each other, not in our own names, but in the name of Christ our Mediator: but when men invocate the Saints in heaven, they make them more than their fellows, even mediators of intercession between them and God. Lastly, for mutual praying for one another here, we have both an express commandment, and plain examples in the word of God; but for praying to the Saints, we have neither commandment, nor example, nor promise in the whole Scripture. 57 But that I may leave these things, and come to the point in hand, that Saints are made Idols by invocation, may appear by these reasons: First, because they ascribe unto them an omnipotent power to know the heart, which is a peculiar property belonging unto God only, jer. 17. 10. jer. 17. 10. Secondly, an infinite presence in all places, and that at once: for when one prayeth to Saint Peter at Rome, another at Paris, another at London, another at Constantinople, and all at one instant, must not he needs be present in all those places, or else how can he hear their prayers? Thirdly, a divine power to help and deliver all those that call upon them, and that not only from outward calamities, but from inward sins and corruptions. Fourthly, a property belonging only unto God, namely, to be believed in: for how shall they call upon him in whom they have not believed, saith S. Paul, Rom. 10. 14? Rom. 10. 14. And lastly, a divine worship, which is sacrifice for prayer, is a spiritual sacrifice of Christians. Heb. 13. 13. which, as all know, Heb. 13. 13. Mal. 1. 11. 1. Tim 2. 8. Aug. de civit. li. 8 cap. 27. pertaineth only unto God. And as Saint Augustine well confesseth, when he saith, We do not ordain Priests, nor offer sacrifices to the Martyrs, because it is unfit, undue, and unlawful, and due only to God alone: and again in the same Chapter, because not they, but their God is our God. 58. Against these arguments our adversaries make a show of opposition (and but a show) after this manner: First, that they do not ascribe to the Saints an omnipotent power, or an infinite presence by invocating them; for they say, Beatifica Bell. de Sanctor. beat. li. 1. ca 20. visione, by that blessed vision of God, they do behold all things which pertain unto them to know in him, tanquam Coster. Enchir. in speculo, as it were in a glass. Secondly, that the Saints help, not as Authors, but as instruments and impetrators. Thirdly, that we may believe in them, though not as in God, but as in our Patrons and Protectors. And that Bellarmine proveth by Hierome upon the Epistle to Philemon, Philem. 1. 5. on these words, When I hear of thy love and faith which thou hast towards the Lord jesus, and towards all Saints. Lastly, that Prayer is an improper kind of sacrifice, so called by a figure of speech, and not so, being in it own nature. 59 But all these are but mere shifts, which may in some sort blanche the foulness of this error to the dim eyes of the ignorant; yet those that are quick-sighted, can easily discern their falsehood: and therefore that I may a little discover their juggling, I answer to their objections in order; to the first three things: First that t● is glass, in which all things are said to be seen, is nowhere to be found in the Scripture, and therefore is a plain forgery of their own brains: for we read, Mat. 5. 8. That the pure in heart are therefore Mat 5. 8. blessed, because they shall see God. From whence it may be gathered, that Visio beatifica est beatitudo videntium: In the blessed sight of God consists the happiness of the Saints: but that thereby they should behold, as it were in a glass, all things which they would, is nowhere to be sound in the Scripture of God. Secondly, it is contrary to Scripture: for Revel. 6. 9 Revel. 6. 9 it is said, that the Saints under the Altar cry, How long, Lord, holy and true, wilt thou not revenge our blood! and Acts 2. 7. It Acts 2. 7. is not (●aith our Saviour-to his Apostles) in you to know the times and seasons, which the Father hath put in his own power. And that this is meant not only of the Saints in this life, but also in heaven, appeareth by that which Christ ●aith, Mat. 24. 23. that the Angels know not the hour of the last judgement: & if not the Angels, much less the Saints: but all these things do in some sort pertain unto them as well as the prayers of the living: and yet it is plain, that they see them not in that glass. Thirdly, if that be certain, that they see in this glass the prayers and necessities of their suppliants; Why doth Coster and others affirm, that they attain this knowledge Coster Enchir. by the relation of Angels? and yet they assign to every man but one Angel: surely, that Angel is well employed in ascending and descending every hour to carry news to the Saints. And why do others say, that the Saints are after a sort by a wonderful celerity of their glorified nature in every place? This is a wonderful celerity indeed, if it were possible for them to be so; and yet be it as they would have it, it cannot evince an audience of those prayers which are made at one and the same instant, in divers and far distant places. And lastly, why do some others affirm, that they have this knowledge not by the vision of God, but by ordinary and continual revelation from God? If by vision, than not by revelation: and if by revelation, than not by vision. And thus, like men in the dark, they fight with one another, and whilst they forsake the light of the truth which shineth in the word of God, they fall into grievous errors, hammered out of their own fancies if they say it is no matter how they know our wants▪ but certain it is that they do know them: they take that for granted which is the question to be proved, & which by no sufficient argument they can evince. 60. To the second objection I answer, that most ignorant persons esteem the Saints, to whom they pray, as the very authors and givers of those good things which they pray for, without any respect unto God, save that they think he hath put them into their hands to be distributed at their pleasure; and therefore they pray to one for their Horses, and to another for their Hogs, and to a third for their Kine, etc. Yea, not only the simple sort do this, but it is the doctrine of their Church, as may appear by this rhyme in their authorised Seruicebookes, to the blessed Virgin. In te pluit, inte fluit Deus suam gratiam: Ergo tuanobis plu● gratiae clementiam: Ad beati tui Nati transfer prasentiam, Et cunctorum delictorum confer indulgentiam. That is: God rains his grace abundantly on thee: Of that thy grace let us partakers be: Bring us unto the presence of thy Son, And pardon all the sins which we have done. Here the Virgin Marie is not made the Impetrator, but the giver of grace: and so are the rest of the Saints, as shall more fully appear in the next Section. 61. To the third I answer, that to believe in a creature, is to deify that creature. For as Augustine well observeth, Aug. Tractat. in john 54. We believe the Apostle, we do not believe in the Apostle: and we believe the Church, and not in the Church: and therefore Idem ser. de temp●r. 131. in the Apostles Creed, where we say, I believe in God; we do not say, I believe in the Catholic Church, but I believe the Catholic Church: whereby is plainly insinuated, that none but God is to be believed in, because to believe in a thing, is to put our trust and confidence in that thing. As for that place in the Epistle to Philemon, it maketh nothing for this purpose; for there the word Faith is referred to the Lord jesus, and Love to the Saints: neither ought Saint Hieromes authority more prejudicate us in this interpretation, than it doth them in many such like, whom they reject as they do the rest of the Fathers, at their pleasures: especially, seeing no man else besides himself is of that mind: at least wise, if he understand by faith, to believe in the Saints, and not to believe them only: the one whereof is proper to the Creator, the other to the creatures. 62. To the last I answer, that Prayer is properly one of the sacrifices of the New Testament; for here the sacrifices are not corporal, but spiritual, as may be proved in general by that which our Saviour saith, john 4. God will be worshipped in Spirit, and truth. And in particular, by comparing Mal. 1. 11. with 1. Tim. 2. 8. for whereas Malachi prophesying Mal. 1. 11. 1. Tim. 2. 8. of the Kingdom of Christ, had said that Incense, and a clean offering should be offered to God in every place: Paul showeth what is meant hereby, when he commandeth to lift up pure hands unto God in every place. But suppose that it were improperly called a sacrifice, yet it looseth not the knot; for all kind of sacrifices, both proper and improper, corporal and spiritual, are due only unto God: for to whom belongeth a Aug. de civit. li. 8 cap. ult. Temple and Altar, to him belongeth a sacrifice, saith Saint Augustine: but no Temple or Altar, proper or improper, is to be built, or set up to any but to God: and therefore no sacrifice is to be offered but to him. 63. Lastly, touching the authority of the Fathers, which are alleged so frequently by Bellarmine, to prove the Invocation of Saints: and from which Cassander would draw this conclusion, That it was not credible that those holy men would admit any doctrine or custom, which they supposed to be contrary to the evangelical and Apostolical doctrine, or detract any thing from the glory of God, or the merit of Christ, when as they underwent so heavy conflicts for Christ's sake. Here, (not to keep the Reader in suspense, referring a fuller satisfaction to this argument to a more fit place) four things are to be noted; first, that for the space of two hundred years after Christ, the Intercession and Invocation of Saints, were doctrines unknown unto the Church: and therefore they allege no Father within that compass, save Dionysius Areopagita: Dionis. Areopag. Eccles. Hier. c. 7. Cap. 7. Eccles. Hierarch: which book, as divers other that go under that name, Illyricus hath proved to be counterfeit by impregnable reasons. And Iraeneus, Lib. 5. Iraeneus cont. haeres. lib. 5. contra Haeres. who saith, that the Virgin Mary was made the Advocate of the Virgin Eve: by which he could not mean that Eve did pray unto Mary here on earth, seeing Mary was Orig. in Epist. ad Rom. lib. 2. & hom. 3. in Cant. Nazian, de laud. Gorgon. & Orat. 1. cont. julian. & Orat. de Basil. & epitap. patris. Hier. Epist. ad Nepotian. Aug. de cur● pro mort. cap. 16. & 13. & in Psal. 108. not then borne when Eve lived: nor that the Virgin Mary did pray for Eve whilst she lived, because than she herself was not: both which must needs be, if by this testimony the Invocation of Saints should be proved. 64. Secondly, those Fathers that lived in the next two hundred years, speak of this matter very variously and doubtfully, as if it were a doctrine which they knew not what to say to, & were not fully resolved in. Thirdly, of those Fathers which he allegeth, though in some places they seem to allow that custom which was then brought into the Church: yet in other places they disallow the same. Yea, and they are disapprooved also of others that lived in the same age. Thus true Athanasius condemneth Invocation of Saints, Orat. 2. & 3. contra Arianos: and false Athanasius alloweth it, Sermon. in Euangel. de Sanctissima Deipara. Basil approveth it, but Nazianzen doubteth of it, and Epiphanius that lived also about that time, utterly condemneth i●. Chrysostome in some places seemeth to allow of it; in others, he speaketh against it: and so doth Augustine, and the rest, as you may see at large proved by Chemnitius in his examine of the Council of Chemnit. exam. de Inuoc. Sanct. Trent. And that which is not to be forgotten, they allege many false and counterfeit Books, under the name of the Fathers, as Dionysius Areopagita. Ecclesiast. Hierar. Athanas. Serm. de Sanctissima Deipara. Chrysost. hom. ad pop. 66. and many others of the like impression, as the same Chemnitius hath learnedly and unanswerably proved. 65. Lastly, those Fathers which do defend this Invocation, yet do not defend it as it is now practised in the Church of Rome: for first, the Fathers, if they did allow of this Invocation, yet it was in their private devotions, not in the public Liturgy of the Church: for it cannot be proved, that in any of the ancient liturgies this Invocation was used, until Gregory the firsts time (for as for that which was called Chrysostom's Mass, all know it is a bastard brat, and not a true Child of that good Father) but in the Church of Rome it is practised in their public service, and so is come from a matter of private devotion, to a general practice of Religion. Secondly, the Fathers, though they may seem to have prayed sometimes unto the Saints, out of the heat of their devotion; yet it was but now and then, and as it were, by the way, whereas their ordinary prayers and devotions were directed unto God: but in the Church of Rome the Saints are more prayed unto, than God; he hath the least, and they the greatest share in their devotion; witness the Litany of the blessed Virgin Marie, and the Marie Psalter, and their Common practice. Thirdly, the Fathers, albeit they directed their prayers sometimes to the Saints, yet they reposed most confidence in their prayers to God, and in the mediation of Christ, as appeareth by that which Chrysostome saith; Ad Chrysost. hom. 12 in Math. Deum non ostiar●o, etc. We need no Porter, nor Mediator, nor Minister, to bring us to God: say but, Miserere mei Deus, etc. And in another place he saith, that when we pray ourselves to Idem hom. de prof. evang. God, we obtain more, than when others pray for us. But the superstitious Romanists think to speed better when they pray to the Saints, then when unto God: And therefore they are not ashamed to say, that we must appeal from the Court Bernardine in marial. of God's justice, to the Court of his Mother's mercy. Fourthly, the Fathers did not so much as dream of any merits of supererogation which should be in the Saints, and by them should be communicated untous: but all the interest and benefit which we have to & in the merits of the Saints, in their judgement, was, by virtue of the Communion of Saints: that as the members of one body enjoy the strength and vigour that is in each other; so the members of Christ militant, Aug. in Psal. 130 receive a certain benefit from the gifts of God, bestowed Cassand. consult. de Inuoc. Sanct. upon the Saints triumphant, and do as it were merit by their merits, because they are all members of one and the same mystical body. But the Romanists hold, that the Saints do supererogate, that is, having more merits than they need themselves, do confer some of their superabundance upon their poor brethren that want. Fiftly, the Fathers, when they spoke of praying to the Saints, did not speak positively, but tropically, and figuratively, by hyperbolical, and Rhetorical Apostophers', as may appear plainly in the Orations of Nazianzen, and other of their writings: But the Romanists conclude positively, and doctrinally, without any Rhetorical figures, or Hyperbolical elocutions. Sixtly, as Cassander confesseth, when the Fathers said to the Saints, Orate pronobis, they meant, utinam oretis pro nobis, Would to God they would pray for us; and so they were rather wishes, than prayers: But the Romanists admit no such extenuation, but flatly affirm, that we ought directly to pray unto them as our Patrons, Protectors, and Intercessors. And lastly, the Fathers relied not upon the intercession of Saints, except there were in themselves a care and conscience of a godly life: but in Popery, notorious, wicked, and ungodly persons, that never think upon amendment of their lives, but persevere in their sins without repentance: yet do assure themselves to be saved by the merits and intercession of the Saints. And thus, howsoever they make a show of Fathers, to cloak their Idolatry withal; yet the Fathers, if they be rightly understood, are as much different from them, as black is from white. And the Fathers might be free from Idolatry, when as they remain guilty. 66. The third and last way whereby they turn the blessed Saints into Idols, is by putting their trust and confidence in their merits and mediation: which kind of spiritual worship is due only unto the divine Majesty, as hath been showed. The truth of which assertion may be proved, first, by their doctrine, & secondly, by the public practice of their Church. Touching their doctrine, to omit the impious, impudent, and blasphemous opinions of their Monks and Friars, who have egregiously exceeded the bounds of all piety in this point, left the Romanists should say, that they were but private men's conceits, and not the received doctrines of the Church; I will only relate some few sentences out of their most public and athenticke writings. 67. And to begin with Peter Lombard; he saith, that the Lombard lib. 4. dist. 45. Saints do intercede for us both by their merit, and by their affection: therefore we pray unto them, that their merits may help us, and that they would will our good; because, if they will it, God also will will it, and it shall be done. Thus he makes Gods will to depend upon theirs, and not theirs upon Gods; and consequently, more trust to be reposed in them, then in God. Alexander Alensis, the most ancient of the Schoolmen, Alex. Alensis in 4. Sentent. q. 92. me●b. 1. art. 4. writeth, that the Saints are to be prayed unto for three causes: First, either for our poverty in meriting, that where our merits fail; others may patronize us: or for our poverty in contemplation, that we not being able to behold the highest light in itself, may behold the same in the Saints: or for our poverty in loving, because the efficacy of prayer ariseth from devotion: and for the most part, an imperfect man doth feel himself more ●ffected towards the Saints, then towards God. Secondly, for the glory of the Saints, that whilst we obtain that which we desire by their suffrages, we may magnify them. And thirdly, for the reverence of God, that a sinner that dares not come unto him in his own person, may fly to the Saints, and implore their helps. Bonaventure affirmeth, that the Saints by their merits have not Bonavent. in 4. sentent. D. 45. only deserved happiness and glory to themselves, but also by their merits of supererogation, have power to help others that pray unto them. And again he saith, He that was before unworthy, by praying to the Saints is made worthy. Aquinas giveth this reason for praying to the Saints; Quia ultima reducuntur Aquinas suple●▪ 3 part. qu. 72. art. 2. in Deum per media: Because the extremes are reduced to God by the means, therefore God's benefits are conveyed unto us by the means of the Saints. Biel saith, that we ought Gab. Biel. super Canon. to fly to the refuge of the Saints, that we may be saved by their merits and prayers: and he saith further, that God hath given half his Kingdom to the blessed Virgin, the Queen of heaven; as Assuerus promised to Queen Ester: and so retaining justice to himself, he hath granted mercy to her to be exercised. And upon this ground, is that saying of Bernhardine, that we Bernhardine in marial. Antonin. part. 4. tit. 15. must appeal from the Court of God's justice, to the Court of his Mother's mercy. But Antoninus, the Archbishop of Florence is more plain than them all: for he telleth us, That it must needs be, that to whomsoever the blessed Virgin turneth her eyes, they must be justified and saved. And again, that Christ is not only an Advocate, but a judge: and therefore a sinner dareth not approach unto him; but that God hath provided us of an Aduocatresse, which is sweet and mild, and in whom is no bitterness. And again, Mary is that Throne of grace, spoken of Heb. 4. 16. to whom we must approach with confidence, that we Heb. 4. 16. may obtain mercy, and find grace, in the time of need: Again, he calleth the Virgin Mary, the gate of heaven, because whatsoever grace ever came out of heaven into the world, came out by her means: and whatsoever thing entereth into heaven, must enter by her: and so he calleth the other Saints, Portas coeli: The gates of heaven. Because by their prayers they carry us into Sotus in confess. Cathol. heaven. Sotus saith, that the Saints are coadjutors, and cohelpers in the work of our salvation. Many suchlike blasphemous Sotus in confess. Cathol. sayings might be alleged out of their subtle Schoolmen, whereby it evidently appeareth, that in those days the poor ignorant Romanists were taught to repose the trust and confidence of their salvation, in the merits and mediation of the Saints; yea, and that more than in Christ: as that public Picture which was extant in many of their Churches doth more fully prove: when as Christ our Saviour was painted like a stern man casting darts, and the people flying for succour to the Virgin Mary, who interposed herself, and showing her Son her breasts, received his darts in her garment. If this be not, besides Idolatry, horrible and fearful blasphemy, let all men judge. 68 But what? is the doctrine of latter times any whit purer? no verily: for the Council of Trent, that was called in pretence to this end, to reform abuses in the Church, and to restore Religion to some purity, doth approve and confirm Concil. Trident. Sess. 9 all these gross opinions of the School Divines: for thus it decreeth; that it is good and profitable, humbly to invocate the Saints, and to fly to their prayers and succour for the obtaining of blessing from God in Christ. And that we may see the meaning of this Decree, the Roman Catechism, which Catechis. Roman. was made by the commandment of the Bishop of Rome, doth more expressly affirm, that the Saints are therefore to be called upon, because they pray continually for the salvation of men: and God bestoweth many benefits upon us for their merit and grace sake: and that they obtain pardon for our sins, and reconcile us into the favour of God. And for the refining jesuits, they have not yet refined this error: for, Coster writeth, Coster Enchir. that the Saints are to be invocated, both that they may mediate our cause to God, and also, that themselves may help us. Viega, another jesuit, saith, that they are as it were the doors, Viega in Apocal. by which an entrance is opened to us unto the most holy places in heaven. Osorius, another of the same stamp, affirmeth, that Osorius ●om. 3. co●ci●●. pa. 6●1. God giveth us all good things by the intercession of the Saints. And lastly, to make up the mess, Bellarmine himself, that is Bell. de Sanctor. be●t. li. 1. ca 20. more wary than all the rest, doth not blush to say, that God's predestination is helped & supported by the prayers of the Saints, Bell. de Sanctor. beat. l. 1. c. 20. because God hath determined to use their prayers for the effecting of man's salvation. Behold here a Map of the Romish doctrine. Who can now choose but account them Idolaters, when they thus teach the people, That all blessings descend upon them by the means of the Saints; and so encourage them to repose their confidence in their merits? 69. But from their doctrine, let us come to the practice of their Church, and we shall see this more clearly: and here some few examples shall serve for a taste; for to propound all in this kind, would be both tedious and needless. Thus therefore in their public Service Books, Rosaries, and Breviaries, they pray unto the Saints: To Saint Paul. Vouchsafe to bring thy humble suppliants to heaven after the end of this life, to whom thou hast revealed the light of truth. To Saint james the greater. Hail, o singular safeguard of thy pilgrims, bountifully hear the prayers of thy servants, help them that worship thee, and bring them to heaven. To Saint Thomas thus: Vouchsafe to establish us, thy suppliants, in his faith, by handling of whom, thou deservedst to acknowledge to be God. To Saint john. Hail, o holy Apostle of our Lord jesus Christ, I entreat thee by his love who chose thee out of the world, that thou wouldst deliver me, thy unworthy servant, from all adversity, and from all impediments of body and soul, and receiving my soul at the hour of death, wouldst bring me to life everlasting. To Saint George thus: He save us from our sins, that we may rest with the blessed in heaven. Here Saint George is made a Saviour, and that from sin: and so either Christ is clear put out of his office, or George joined with him in his office. Again, to Saint Erasmus. Grant, that by thy merits and prayers, we may overcome all the snares of our enemies, and be freed from the poverty of body and mind, and from eternal death. To Saint Christopher. O glorious Martyr, Christopher, be mindful of us to God, and without delay, defend our body, sense and honour, thou that deservedst to carry in thine arms over the Sea, the Flower of heaven, cause us to avoid all wickedness, and to love God with all our hearts. To Saint Cosmus and Damianus. O most holy Physicians, who shine in heaven most clearly by your merits, preserve us both from bodily plague and disease▪ and also from the death of the soul, that we may live in grace, until we enter into heaven. To Francis the Friar, thus: O Francis, suns light, singular crucified Saint, etc. be● thou to us the way of life, make satisfaction for us always, show to Christ the marks of thy wounds. This Friar Francis they make equal to Christ: and therefore Possevine bibl. select. pag. 295. ●oz de sig. eccles. tom. 2. pag. 200. they say, that Christ imprinted his five wounds upon him, as if he also were to suffer for the world, and redeem mankind, and that they were alike in all things: as those blasphemous Verses of two shameless Jesuits, Turselline and Bencius do Exue Francisc●●unica laceraque cucullo: qui Franciscus erat, iam tibi Christus crit. declare. 70. What should I trouble thee (gentle Reader) with any more of this trumpery? their Books are full of suchlike prayers, if any please to read them: and that we may plainly see, that they put their trust and confidence in them, not only the words do sufficiently signify, but also the liberal Francisci exuvijs (si qua licea) endue Christum▪ iam Franciscus erit, qui modo Christus erat. indulgences their Popes have annexed to the devout sayings of such Orisons: As Pope Sixtus hath promised eleven thousand years pardon to them that shall say a certain prayer before the Image of the Virgin Mary, beginning thus; ave sancta Mater Dei, etc. But to leave the rest of the Saints, and to come to the blessed Virgin, whom with Epiphanius, we bless and honour, but in ●● cas● worship: it is a Epiphan. lib. 3. wonder into what an abominable Idol they have translated, not her (for she abhors their impiety,) but the Idea and fancy of her, which they have devised in their own brains: for they call her the Queen of heaven, the Mother of mercy, the Gate of Paradise, the Life and hope of a sinner, the Light of the Church, the Lady of the world, the Aduocatresse and Mediatrix of mankind: yea, they say, that the death Bernhardinmariale. and passion of Christ and the holy Virgin, was for the redemption of mankind; and that she also must come betwixt God and us for the remission of sin; and that her Son Pet. Galatin. de arcan cathol. verit. pag. 515. and she redeemed the world with one heart: as Adam and Eve sold the world for one apple. And thus they join the Virgin Mary with Christ in the office of our redemption, and so make her equal with him, which were somewhat tolerable, if they could stay there, but they climb higher in impudence, and not only match her with Christ, but set her above him: For they tell us of a vision, How Christ preparing to judge the world, there were two Ladders set, that reached to heaven: the one red, at the top whereof Christ sat; the Spec. exempl. d. 7. 11. 4. other white, at the top whereof the Virgin Mary sat: and when the Friars could not get up by the red Ladder of Christ, but evermore fell down, Saint Francis called them to the white Ladder of our Lady, and there they were received. And a late jesuit hath set forth to the view of the world certain Carolus Scriban. alias, clarus Benarscius. Verses, wherein he prefers the milk of our Lady, in many respects, before the blood of Christ: yea, they subject Christ, now reigning in the heavens, to his Mother's command: as it is sung in some of their Churches: Gab. Bi●l lect. 80. in Canon miss●. Cassand. consult. pag. 155. O happy Virgin, that our sins dost purge, Entreat thy Mother, and thy Son do urge; Command him, though Redeemer that ●e be, By right of Motherhood, which is given to thee. 71. And this the rosary of the Virgin Mary doth more evidently manifest: for Dominicke, who was the first inventor of it, ordained that fifty Ane Maries should be recited, and at every tenth, one Pater noster, which together make a rosary: and for this purpose the same Dominicke framed five and fifty Stones or Beads, and hung them together on a string, betwixt every ten little ones, one great one, and called them Patriloquia, as it were prayers to the Father; which he might more properly have called, Matriloquia, prayers to the Mother: for here are ten Aves, to each Pater noster. And this was the original of praying upon Beads. Now out of these Rosaries, sprung there Mary Psalters: for three Rosaries, to wit, an hundred and fifty ave Maries, and fifteen Pater nosters, make one Mary Psalter, because, forsooth, the Psalter of David consists of so many Psalms: and to the fraternity of this Psalter, and the sayers thereof, were given by divers Popes, as Sixtus the fourth, and Innocent the eighth, threescore thousand years of indulgence, and plenary remission both from the punishment and fault, one, in the time of life, and one in the hour of death. Is not here, I pray you, the worship of the Virgin Mary exalted above the worship of Christ? who can doubt of it, seeing the proportion is ten to one, fifty to five, an hundred to ten, an hundred and fifty to fifteen? And no marvel, if it be thus in their prayers, seeing it is as evil or worse in their deeds: for whereas we have one Church, or religious house, dedicated to Christ, we shall find ten dedicated to Mary the Mother of Christ: and so the Mother is advanced above the Son, and yet she but a woman of flesh and blood, saved by her Son, and blessed by that faith which she had in him, and he the Son of God, as well as the Son of Man, the Saviour and Redeemer of mankind. 72. But the most horrible Idolatry and blasphemy of all the rest, is to be found in another Mary Psalter of theirs, compiled (as they say) by Bonaventure, and authorized in the Cassand. consult. pag. 155. Church of Rome: wherein they apply all the whole Psalter of David, to the Virgin Mary; and wheresoever they find the name, Dominus, Lord, they put in, Domina, Lady: as for example, in the third Psalm, for, Lord, how are my foes increased; they say, Lady, how are my foes increased! and in the sixth Psalm, for, O Lord, correct me not in thy wrath; they say, O Lady, correct me not in thy wrath. And in the 31. Psalm, for, Blessed are they, O Lord, whose sins are forgiven; they say, Blessed are they whose hearts love thee, O Virgin Mary; for their sins shall be forgiven them by thee: and so clean through the Psalter. If any desire to see the gulf and dunghill of Superstition and Idolatry, practised in the Church of Rome, under the Invocation of Saints, let him but read this one Psalter, which alone, if there were no other argument, is sufficient to convince their whole Church of open and notorious Idolatry: and that, Cassander himself confesseth in the place above quoted. 73. Thus they exalt the Virgin Mary above Christ, and equal her with God: yea, which is horrible to speak, and fearful to be recorded, they place her above God himself: for they teach, that a man may appeal to the Virgin Mary, not only from a Tyrant, and from the Devil; but even from God himself. This writeth Bernardine de Busto, about 120. Bernardine de Busto. marial. p. 3. ser. 3. pa. 96 Possevine in Appar. sacr. Pet. Mathaeus come. sub constit. Pii. 2. pag. 20. years since, and his book was authorized by Pope Alexander the sixth, and yet remains so far from all disallowance, that it is approved by Possevine, as a learned and godly book. Out of which it must needs follow (which I tremble to utter) that by their doctrine, the Virgin Mary is greater than God; because every appeal is from the lesser to the greater. 74. But no marvel, if they prefer Mary to Christ, that is, the Mother before the Son, seeing they do as much to two Friars, Francis and Dominicke. He that would see how Francis is matched and exalted above Christ, let him read the book of his Conformities, and he will be astonished at their madness. Also, of Dominicke they write most strange things, and such, as Christ never did the like: as for example; Christ raised but three dead (saith Antoninus:) but Dominicke Antonin. part. 3. tit. 23. c. 1. ●. 3. raised three at Rome, and forty that were drowned in a River near to Tholosse. Christ being made immortal after his resurrection, entered twice into the house, the doors being shut: but Dominicke, being a mortal man, entered into a Church in the night, the doors being shut, that he might not waken the brethren. Christ had all power committed unto him in heaven and earth: and Dominicke did partake the same power with him; for the Angels served him, the Elements obeyed him, & the Devils trembled at him. Christ was the Lord absolutely, and by authority: but Dominicke principally, and by possession. Christ was laid at his birth in a Manger, and wrapped in clouts to keep him from cold: but Dominicke being an infant, would often get out of his bed, and as if he abhorred all delights of the flesh, lie upon the bare ground. Christ never prayed, but he was heard, if he would; except in the Garden, when he prayed that the Cup might pass away from him, where praying according to his sensual part, would not be heard according to reason: but Dominicke never desired any thing of God, but it was granted unto him. Christ being borne, a Star appeared in the East, which directed the Wisemen to him, and foreshowed that he should be the light of the world: but Dominicke being borne, and ready to be baptised, his Godmother saw a Star in his forehead, foretelling a new light of the world. Lastly, Christ loved us, and washed away our sins by his blood: so did Dominicke; for he whipped himself thrice every day with an Iron chain, and drew blood each time out of his sides: once for his own sins, which were very small; the second for those that were in Purgatory; and the third for those that live in the world. Is not Dominicke here in some things equalled, and in others preferred before our blessed Saviour, jesus Christ? 75. And thus to pass over all their false and counterfeit Saints, which either never were in rerum natura, or were not such as they make them: as Christopher, George, Catherine, Bel. de beat. Sanct. lib. 1. ca 9 and such like. For it is a true saying of Augustine, or of some other; Multorum corpora honorantur in terris, quorum animae torquentur in inferno: The bodies of many are honoured on earth, whose souls are tormented in hell. And to omit Caict. tract. de concept. & Indulg. Bel. de eccles. trump. l. 1. c. 9 that the Pope may err in the canonizing of Saints, it being grounded upon false miracles: as Cajetan acknowledgeth, and others; though Bellarmine be of another mind, and laboureth to prove the contrary: but (God wot) with very shallow reasons, as any may discern that will but read him. To omit (I say) all this, by that which hath been said it is most clear, that under the doctrine and practice of Invocation of Saints in the Church of Rome, lieth lurking most abominable Idolatry. 76. The last principal branch of Idolatry, maintained and practised in the Church of Rome, is the adoration and worshipping of the Cross. Now by the Cross they understand, either the true Cross of Christ, together with any part or portion thereof; or the picture or image of that Cross, whether it be material and permanent, or transeunt and formal only. Of both which this is the doctrine of the Church of Rome: that not only that Cross whereon Christ died, but every picture and representation of it, whether graven or paynted●, or expressed in the air, with the hand and fingers, is to be kissed and adored. This is the position Vasques de Adora. l. 3. c. 2. Bel. de Imag. l. 3. c. 27. 28. 29. of Vasques the jesuit; and he saith, that it is the doctrine and faith of the Roman Church. And the same is avouched by Bellarmine, and confirmed by many arguments (weak ones, God wot) in three whole Chapters: wherein he laboureth to prove; first, that the Cross itself: secondly, that the Image of the Cross: and thirdly, that the sign of the Cross, are all to be worshipped: and with what kind of worship? Aquinas resolves us in that point, when he affirmeth, Aquin. Sum. part. 3. art. 4. that the very Cross of Christ, whereon he was crucified, is to be worshipped with divine worship: for two causes; both for the representation or resemblance it hath to Christ; as also, for that it touched the body of Christ: but the sign of the Cross or Crucifix, is to be worshipped with latria, only in the former respect. And this is still the doctrine of their Church: for neither is it taxed in their late editions for error, nor contradicted by any other Romish Doctor. Yea, a Chrys. a visitat. de verb. domini, tom. 4 l. 6. c. 7 late famous Papist, and a professor of Divinity, doth plainly confirm the fame: dedicating his book to Pope Clement the eighth, for he saith in plain words, that they worship the Cross with the same worship wherewith they adore Christ him▪ self: and that they pray unto the Cross, as unto him that was crucified on it, and repose the hope of their salvation upon it. 77. And this is the doctrine of the Romish Synagogue at this day; and their practice is correspondent thereunto: for they kneel unto the Cross, they kiss it, they creep unto it, they pray unto it; yea, they repose the hope of their salvation in it: as appeareth in that form of prayer used in their Mass book: All hail, o Cross, our only hope; in this time of Lent, do thou increase righteousness in good men, and grant pardon to sinners. Now that this is heathenish Idolatry, may appear by these reasons: First, because outward religious adoration is given to a piece of wood, or brass, or gold, or some other matter. Aug. in Faust. lib. 15. Secondly, because divine worship, even latria, which Augustine saith, is proper only unto God, is given to a creature: for such is the Cross, at the best. Thirdly, because they pray unto it, as unto a living thing. Fourthly, because they repose the hope of their salvation in it. And lastly, because many, if not all of these Relics, which are believed to be fragments of Christ's Cross, are false and counterfeit; as hath been showed already. In all these respects the Cross is made an Idol, and the worshippers of it are no better than Idolaters. 78. Ob. ay, but the Cross touched Christ, and therefore it is to be worshipped with divine worship. R. So did the Manger wherein he lay, being an infant; and the Grave wherein he was laid, being dead; and the Pillar whereunto he leaned, being whipped; and the Ass where on he road, being in his journey to the City: yea, so did the womb of the blessed Virgin his Mother, before he was borne: and yet they will not say that any of these are to be worshipped with latria. I am sure the Apostles cannot be found to have given any manner of religious worship to any of these things, much less divine worship: though I deny not, but that the true Relics of Christ, and those things that any ways pertained unto him, were reverenced without doubt by his friends after his departure: and so far we also willingly condescend unto them; but that any religious worship was given unto them they can never prove. Ob. ay, but the Cross was the Bell. de Imag. lib. 2. cap. 27. instrument of Christ's passion, and Man's redemption, and the Altar of that great Sacrifice, and the Ladder by which Christ ascended into heaven; therefore it is to be worshipped. R. So was judas an instrument of Christ's passion, and our redemption: as Saint Augustine teacheth, when he saith, that Aug. in Psal. 34. judas was elected by Christ, to the end, that by him he might fulfil our redemption; and so was Pilate and Caiphas: yet these are not therefore to be worshipped, unless we will revive the old heresy of the Cai●nians and the Marrionites. And so Aug. de baeres. cap. 18. Iraen. li. 1. ca 29. was the Spear that let out his heart blood, which was the price of our redemption; and yet they themselves do not give divine worship unto it for that cause, albeit they make an Idol of it, as hath been declared. Ob. ay, but many Bell. de Imag. lib. 2. cap. 27. mysteries are signified by the Cross: as first, Christian perfection, in the longitude, latitude, height, and profundity of it: the profundity signifying faith; the height, hope; the latitude, charity; and the longitude, perseverance. Secondly, the effect of Christ's passion: the highest piece of wood signifying, that heaven was opened, and God pacified: the lowest, that was fastened in the ground, that bell was emptied, and the Devil conquered: the overthwart piece, that the whole world was redeemed, etc. Thirdly, the uniting of jews and Gentiles: the two arms of the Crosses under one title, representing the union of two people under one head. These, and divers other mysteries are hidden under the Cross, therefore it is to be worshipped with divine worship. R. Suppose that all these mysteries were there to be conceived; yet to say, that therefore it is to be worshipped, is a silly reason, and scarce befitting the learning of Bellarmine: for by the same argument, all their Sacraments, and many other things, should be worshipped with divine worship. Ob. ay, but the Cross was miraculously found out by Helena: and that not before Constantine's time, when it might safely be worshipped; and it was revealed to be the true Cross, by evident miracles: therefore it is to be worshipped with divine worship. R. Grant all this to be true, which notwithstanding may probably be questioned: yet that this doth not prove that the Cross is to be worshipped, Helenes own example doth show: for as Ambrose writeth, She worshipped Ambros de obitu Theodos. not the wood of the Cross, but him that hung upon the wood, because this (saith he) is a heathenish error, etc. neither can they ever prove that it was therefore revealed, that it might be worshipped. 79. Did ever any man read more pitiful arguments? the rest which ●ee useth are all of the same stamp. Ob. ay, but a Crucifix is like unto Christ, saith he, therefore it into be Bell. ibid. worshipped with latria. R. But the Virgin his Mother was more like to him, and yet they give not unto her so high a worship. Ob. ay, but the Fathers held the Cross in great reverence, and the Image of the Cross, and worshipped them. R. True, they reverenced them, and held them in great estimation: but yet there was no worship given unto them, until near 400. years after Christ. About that time began this superstition: for in Saint Ambrose time it was not crept in, as appear by that testimony before alleged: not in Arnobius time, who plainly affirmeth, that they did Arnob. lib. 8. not worship Crosses. Again, those Fathers that did adore them, did not worship the Cross or the Crucifix, but him that hung upon the Cross; as may appear by hierom's testimony Hierom in epit. Paulae. concerning Paulae, who saith, that she falling prostrate before the Cross, worshipped as if she had seen the Lord there hanging before her: by which it is plain, that she worshipped not the Cross, but the Lord. And Ambrose also witnesseth Ambros. de obitu Theodos. the same, when he calleth it an heathenish error, and the vanity of wickedmen to worship the Cross. But the Romanists teach, that the Cross itself, and the Crucifix are to be worshipped, and that with the highest worship. Ob. ay, but many and strange miracles have been wrought by the sign of the Cross; therefore it is to be worshipped. R. The argument is nought: for if every worker of miracles should be worshipped with divine adoration, than all the Apostles might challenge this honour unto them. So might jannes' and jambres that resisted Moses. Yea, so might Antichrist himself: for his coming is with lying signs and wonders: lying, not only in respect of their substance, which is sometimes counterfeit: but also in respect of the end, which is to seduce, when the miracle for substance may be true: and this is both Saint Chrystostomes and Saint Augustine's exposition Chrysost. in 2. thes. 2. Aug. de civit. lib. 20. c. 19 of that place: besides, the miracles that were done at or before this sign, were effected by the power of the faith and invocation of Christ crucified; and not by the bare sign of the Cross, as most of the Fathers confess, and all of Aug. ser. 19 de▪ ●and. Cyril. catechiss. 13. Nazian. ad Nemes. Orig. cont. Cells. Euseb. hist. l. 8. c. 7. them do secretly insinuate. And therefore the signing of themselves with the Cross, was a secret kind of invocation of Christ crucified; as Bellarmine himself acknowledgeth. And thus it followeth, that those miracles which they talk of: as the driving away of Devils, and overcoming mortal enemies, and such like, are not to be ascribed to the sign of the Cross, but to invocation, and prayer, and faith in Christ crucified. 80. Ob. ay, but the Apostle Paul saith, God forbid that I Gal, 6. 14. should rejoice in any thing, but inthe Cross of our Lord jesus Gal. 2. 14. Christ: and, He took the handwriting that was against us, and Gal. 2. 20. nailed it on his Cross: and, he set all things at peace through the blood of his Cross, etc. therefore it is to be worshipped. R. The consequent of this arguments as good as the former; for how can it follow, that because the Cross was the instrument of our redemption, therefore it should be adored? The weakness of this sequel is before discovered. Besides, by the Cross is understood most commonly in the Scripture, either the whole work of Christ's passion, or afflictions and persecutions for Christ's sake; neither of which, especially the latter, are to be adored with divine adoration. In a word, there is nothing they can allege, that doth carry with it any show of sound reason, to hide the shame of their Church in this open Idolatry, and yet they labour tooth and nail for it; but they profit but a little. 81. We confess that there was a holy and commendable use of the transcant sign of the Cross in the primitive Church: to wit, as a badge of Christian profession, to signify that they were not ashamed of their crucified God, which the heathen and wicked jews used to cast in their teeth: and so of the permanent Cross erected in public places, to be as it were a trophy and monument of the exaltation of him that died on the Cross. But now Popery hath turned this laudable use of the Cross into Paganish abomination; and hath given to it that honour which belonged to him that died upon the Cross: and therefore we most justly accuse them of fou●e Idolatry, and find them guilty without all controversy, and that not only in th●s last inditement, touching the Cross, but also in the four former heads. And therefore the conclusion is by necessary consequence most firm and true, that seeing the Church of Rome is thus many ways guilty of Idolatry, therefore it is to be abandoned and forsaken, and that religion which maintaineth this impiety, worthily to be abhorred. MOTIVE. VIII. That Religion which implieth manifold contradiction in itself, and is contrary to itself in many things, cannot be the true Religion: but such is the Religion of the Church of Rome: ergo, etc. 1. IT is an old saying and true, Oportet mendacem esse memorem: It behoveth a liar to have a good memory, lest he cross himself in his tale, and so discover his falsehood. This saying is verified in our Adversaries the Romanists, whose Religion, being nothing else but a bundle of lies, and a hodge-podge of old heresies, crosseth itself in many substantial points, and thereby revealeth the manifold errors and falsities that lurk in the bosom thereof. That this is true, the discourse ensuing thereof (I hope) shall make so manifest, that they themselves shall not be able to gainfay it. 2. The Mayor proposition in this argument is of such evident MAYOR. verity, that by no show of reason it can possibly be contradicted; considering that truth is always, and in every part, like to itself, and agreeing, consenting, and conspiring with itself, as a perfect body, wherein there is such a sweet harmony of all the members. that one is not contrary to another, but all tend to one and the same end, and unite their forces together, for the good of the whole: for which cause the Orator defineth truth to be that which is simple and Cic. office lib. 1. Terent. Bernard. in ser. sincere. And the Poet saith, that it seeketh no corners. To which Saint Bernard alluding, thus writeth, Non amat veritas angulos, non ei diversoria placent, in medio stat, etc. i. It loveth no corners, by-ways do not please it, it standeth in the miast. And therefore the Ancients in their hieroglyphics represented truth by the picture of the Sun, not only in Pierius valer. Hieroglyph. l. 44. pag. 430. respect of the purity and clarity of it; but also in respect of the simplicity and unity. Duplicia enim & multiplicia sunt veritati contraria; ay Duplicity and multiplicity, are contrary to verity. But falsity, error, and lying, is full of doubtings, windings, and contrarieties, like a dream in the night, the end whereof, for the most part is never agreeable to the beginning. And this is that which the Philosopher teacheth, Aristotle. when he saith, that Mendacium de seipso duplex est; A lie is double of itself. And as Chrysostome noteth, Mendacia si Cprysost. super Mato. 21. non habent quem deciptant, ipsa sibi mentiuntur; Lies, if they have not one to deceive, they deceive and beguile themselves. So that it must needs follow, that that Religion which infoldeth in itself contradictions, and contrarieties, cannot be the truth, but must of necessity be lying and erroneous. 3. I therefore leave the Mayor thus cleared, and come to MINOR. the proof of the Minor, or second proposition, which is, that the Religion of the Church of Rome is replenished with many contradictions, and is at variance and discord in itself, and therefore cannot stand: as our Saviour concludeth of an Mat. 12. house or a kingdom. And to show this to be true, let us first begin with the Sacrament: in the doctrine whereof are enwrapped many absurd contradictions; as for example. 4. It is a ground and principle of their Religion, and of 1. Contrad. ours, and of the truth, that Christ our Saviour took verily and truly, flesh of the Virgin Mary, and had a true human body, like to us in all things, sin only excepted: and therefore that this body of his had all the dimensions and circumscriptions of a body, and all the properties and qualities naturally belonging thereunto. This ground of truth the Church of God hath ever defended against all Heretics of former and latter times, that impugned the same: to wit, the Marionites, the Manichees, and the Eutychians, with divers others, that thought, and taught erroneously concerning the humanity of Christ: affirming that he had no true, but a fantastical body. Now this error is in outward appearance condemned by the Church of Rome, and adjudged as a damnable heresy. But if we look into other of their doctrines, and necessary consequences that may be derived therefrom, we shall fi●de, that they cross their own positions, and hold in substance as much as the old Heretics did. 5. For in their doctrine of the Sacrament they teach, that Christ gave his own natural body with his own hands to Bell. de Euchar. lib. 3. cap. 19 Coster Enchirid. his Apostles, when he said, This is my body: by which it must needs follow, that he both kept his body to himself, sitting at the Table, and also gave it to his Apostles: so that at this first Supper there were thirteen bodies of Christ; for every one (by their doctrine) had the true natural body of Christ wholly communicated unto him. Now how is Christ's body here a true natural body, being in thirteen places at once? From hence thus I reason: A true natural body is circumscribed, and can be but in one place at once: but by the Popish doctrine of transubstantiation, Christ's body was in divers places at once; therefore it was no true natural body. And so the doctrine of Transubstantiation donth contradict and overthrow the doctrine of the truth of Christ's human nature: and that, not only after it was glorified, whereof, peradventure, there might be some better show of reason, but even whilst it was here upon the earth, subject to all human sinless infirmities, yea, to death itself. And this conclusion is not ours, but S. Augustine's: that is, Take away Aug. Epist. ●7. ad Dardan. from bodies (saith he) space of place, and they will be no where, and because they will be no where, therefore they will not be at all. And again, in the same Epistle he saith, speaking of Christ, that ● We must take heed that we do not so build up the Divinity of Christ a man, that we take away the truth of his body. But the Romanists destroy the truth of Christ's humanity, by giving unto it an essential being and subsisting in many distant places at once; and make it no body in truth, by denying unto it a certain circumscription of one singular place at one time, which ●s a necessary acc●slarie to all quantitive bodies. 6. Bellarmine, to salve this contradiction, labours mainly, Bell. de Euchar. lib. 3. c. 4. 5. stretching all the strings of his wit to the highest strain, even till they crack again: but all his labour is not worth a rush: every child may say that he doth but trifle; for first, he saith that Christ's body is but in one place locally, but in many places sacramentally. Secondly, that it is in the consecrated host, definitiuè, and not circumscriptiuè; definitely, and not circumscriptively. Thirdly, (not satisfying himself with this evasion neither) he saith, that it is in the Sacrament, Tanquam Deus est in loco, As God is in a place: that is, by a supernatural presence only. Lastly, he flieth to God's omnipotency, and disclaiming all natural respect, saith, it is a miracle: so that (in truth) he knoweth not what to say, one part of his speech thwarting and crossing another. 7. For if the body of Christ be in the Sacrament, sacramentally only, than it is not, either definitely, as Angels and Spirits are said to be, or divinely, as God is: for, sacramentally to be in a place, is to be there by way of relation, and not by corporal existence, as all know; and so we say, that Christ's body is there present. Again, if it be definitively, than it cannot be a substantial body, subsisting of parts, and members, and quantity, as they say Christ's body doth in the Sacrament: because it is proper to Spirits, and intellectual essences, to be in a place after that manner, and not to bodies; Aquin. p. 1. q. 52. art. 2. as their learned Aquinas telleth us: and if it be there after the manner of God's presence, than it cannot be there after the manner of a body; unless with the Anthropomorphites, he will impiously ascribe a body unto God. And lastly, touching God's omnipotency, and the miracle arising therefrom, Bellarmine himself acknowledgeth, that God cannot Bell. de Euchar. lib. 3. cap. 2. do that which doth imply contradiction; for that is to be unlike to himself, and to deny himself: but these things are contradictories, a body with quantity, that is, with just length, breadth, proportion, sitting at the Table, and at the same time, the same body without length, breadth, or proportion, hidden in the bread; a body visible, and yet the same invisible at the same instant: a body with position and situation of parts, and yet the same without position and situation of parts, included in every cromme of the host. Yea, lastly, one body sitting at the Table with his Apostles, speaking, breathing, spreading his hands, and full of infirmity: the other in the stomachs of his Disciples, neither speaking, nor breathing, nor stirring, no● subject to infirmity. Now compare the terms together: Sitting, and not sitting: visible, and invisible: with situation, and without situation: one, and not one, and all at the same instant and moment of time, are gross contradictions, which, as Bellarmine confesseth, Almighty God himself cannot reconcile, who by his omnipotent power is able to do all things: but this is nothing, and therefore is rather to be accounted a defect of impotency than an effect of omnipotency: Dicitur enim Deus Aug. de civit. lib. 5. cap. 10. omnipotens faciendo quod vult, non patiendo quod non vult. i. For God is said to be omnipotent, by doing that which he will, not by suffering that which he will not. 8. From hence it must needs follow, that here can be no miracle; and that not only because miracles are extraordinary works of God; and this change of substances is ordinary in every Sacrament, as they say: and miracles are not contrary, but above or beside nature; but this is flat contrary, not only to nature, but to God himself, the Author and Creator of nature: and miracles are always sensible, but this is insensible, and cannot be discerned by any outward means: but also for that no miracle can imply contradiction in itself, as this must needs do, if it were as they would have it. For when Aaron's Rod was turned into a Serpent, it left to be a Rod; and when it turned into a Rod, it left to be a Serpent. And when the Water was turned into Wine, it left to be Water, it was impossible that it should have been both Water and Wine at one time, in one and the same respect; or a Rod and a Serpent at once. And so of all other miracles, there is not one to be found that enwrappeth Aug. detrinit. cap. 10. contradictions. Besides all which, Saint Augustine concludeth peremptorily, that Sacraments may have honour, ut Religiosa: but not amazement ut admiranda, as miracles. And Thomas Aquinas more plainly saith, Ea quae contradictionem Aquin. p. 1. q. 25. art. 3. implioant, sub divina potentia non continentur. i. Those things which imply contradiction, cannot fall under the power of God. 9 They reply, that they teach no more than Cyprian did, thirteeene hundred years since, who said that Christ did Cyprian. ser. de coena dom. bear himself in his own hands at the last Supper. I answer, that Cyprian in that place, & the rest of the Fathers elsewhere, did often use hyperbolical speeches, to extol the dignity of the Sacrament, and to show the certainty and efficacy of our communion with Christ, and of our spiritual eating of him: but they never meant so as the Romanists do; that Christ bore his real, natural, substantial body in his own hands, and gave it to his Apostles after a fleshly manner. For Cyprian Cyprian. epist. 202. ad Euodium. expoundeth himself in another place, when he saith, that Sacraments have the names of those things which they signify. And Saint Augustine more plainly saith, that Christ did bear himself in his own hands after a sort. If it had been really, and substantially, what need he have added, after a sort? for this word, as they use to speak in Schools, is, Terminus diminutiws, qui realitati ubique detrahit. A diminutive term, which detracteth from the realty and true being of a thing. And this speech, Christ bore himself in his own hands after a sort, is all one with that in another place, After a certain manner the Sacrament of Christ's body, is Christ's body. So that it is plain, that when the Fathers said, Christ bore himself in his own hands, they meant nothing, but that he bore in his hands the Sacrament of himself: and thus this first contradiction is irreconcilable. I come to a second, and that in the Sacrament, which is no less palpable. 10. It is a principle of their Religion, and of the truth 2. Contrad. itself, that Christ after his resurrection ascended into heaven, and there filleth a place, and hath figure, form, and disposition of parts, and is circumscribed within a certain compass, according to the nature of a body. This is Bellarmine's Bell. de Euchar. lib. 3. cap. 7. own assertion, and it is consonant to sound doctrine, confirmed both by manifest Scripture, and uniform consent of ancient Fathers: for Scripture, Christ is said to be like unto us; and not barely like, but like in all things, that is, both in nature, and in the qualities and quantities of nature. And to put the matter out of doubt, only one thing is excepted Phil. 2. 7. Heb. 2. 17. Heb. 4. 25. wherein he is not like unto us, and that is Sin, whereby he is absolutely left to be like unto us in all other things. And lest any should think, that that was true only whilst he was here upon earth, the Apostle in the forenamed places applieth it to him being in heaven: for he saith, We have not an Highpriest which cannot be touched with our infirmities, and therefore let us boldly go unto the throne of grace: where the Apostles argument were of no force, if he were like unto us here on earth, only in the state of his humility, and not also now, being in heaven, in the state of glory: for sinful man might thus reply, True, Christ was like our nature whilst he lived amongst us; but now, being glorified, he hath put off our nature, and therefore we dare not presume to come unto him. Yes, saith the Apostle, he is still like unto us, and hath not put off our nature, but the infirmities of our nature only, which were the sequels of sin, as we also shall do when we shall be translated into heaven after the resurrection. And this Saint Luke more plainly avoucheth, when he saith, that after he had blessed them, he departed from them, and Luk. 24. 5. was carried up into heaven: and that whilst they beheld, he was taken up by a cloud out of their sight. Where we see plainly Act. 1. 9 a local motion of Christ from earth to heaven: and therefore there must needs be of him a local situation in the heavens. As also Saint Peter in express words doth affirm, when he saith, that the heavens must contain or receive him, Act. 3. 21. until the time of restoration of all things. Thus this doctrine is consonant to holy Scripture. 11. Now let us see how it was entertained by the ancient Fathers: thus they write. Athanasius: When Christ said, I Athanas. in disput. contra Arrian. go to the Father, he spoke of the human nature which he haed assumed: for it is the property of him to go and come, who is circumscribed with certain limits of places; and forsaking that place where it was, cometh to the place where it was not. Nazianzen Nazianz. ad Cledonium. saith, We profess one and the same Lord, passable in the flesh, impossible in his Godhead; circumscribed in body, uncircumscribed in deity; the same both earthly and heavenly, visible, and invisible; comprehended in place, and not comprehended. Ibid. Again, Christ as man is circumscribed, and contained in place; Christ as God is uncircumscribed, and contained within no place. Augustine saith, Christ, as man, according to his body, August. in joh. tract. 21. Cyril in joh. lib. 6. c. 14. Fulgent. ad Thrasimind. Vigil. contra Eutych. lib. 4. is in a place; but as God, filleth all places. Cyril saith, Though Christ hath taken from hence the presence of his body: yet in the majesty of his deity, he is always present. Fulgentius saith, One and the same Christ, a local Man of a Woman his mother, who is the infinite God of God his Father. Vigilius the Martyr, Christ is in all places, according to the nature of his deity: but is contained in one place, according to the nature of his humanity. Damascene, The difference of natures in Christ is not taken away Damasc. apud. Euagrium lib. 2. histor. c. 4. Leo. in solemn. nativit. ser. 1. by their union in one person: but the propriety of each nature is kept safe. Leo, one of their Popes, Christ hath united both natures together by such a league, that neither glorification doth consume the inferior nature, nor assumption doth diminish the superior. To these I might add many more, but these are sufficient to prove, that this doctrine, touching the truth of Christ's humanity, now glorified in the heavens; that he hath retained our nature with all the proprieties, sin only and infirmities excepted, is concordant both with holy Scripture, and with the voited opinions of all reverend antiquity. 12. Now this doctrine is crossed and contradicted by that other doctrine of theirs, touching Transubstantiation, and the carnal and corporal presence of Christ in the Sacrament, for this they teach, that the body of Christ is in the Sacrament Bell. de Euchar. lib. 3. c. 5. with the whole magnitude thereof, together with a true order and disposition of parts, flesh, blood, and bone, as he was borne, lived, crucified, rose again: and yet they say that the same body in the Eucharist, though it hath magnitude and extension, and disposition of parts agreeable to the form of an human body, nevertheless doth not fill a place, neither is to be extended nor proportioned to the place Bell. Ibid. which it possesseth: here be pregnant and manifest contradictions, Christ hath one body, and yet many bodies: even as many as there are consecrated hosts in the world, that is, it may be a thousand bodies at once; and so his body is one, and not one at the same time. Again, this body is in heaven in a place, and the same body at the same instant is on the Altar, without being compassed about with place: to be in heaven, and to be in earth at one instant, are contradictory propositions, being understood of finite substances, and not of that infinite essence which filleth all places: for they imply thus much, to be in heaven, and net to be in heaven; to be in earth, and not to be in earth, which be the rules of Logic, and Reason the mother of Logic, cannot be together true. Again, at one moment of time to be above, and yet below, to be removed far off, and yet be near adjoining, to come to one place, and yet not to depart from another, are so merely opposite to each other, that they cannot be reconciled. And lastly, a body to have form, magnitude, extension, and disposition of parts, and yet not with these to fill a place, is as much as to say, it is a body, and yet not a body, it is in a place, and yet not in that very same place: these are contradictions so evident, that it is impossible for the wit of man to reconcile them. 13. Notwithstanding the advocates of the Romish Synagogue labour might and main in this task, and by many Bell. de Euchar. lib. 3. cap. 3. arguments endeavour to reunite these oppositions: first, by God's omnipotency: secondly, by the qualities of a glorified body: and thirdly, by arguments from the discourse of reason. From hence they thus argue, All things are possible to God, and therefore this is possible; neither is there any thing excepted from the omnipotency of God, save these things, Quae facere non est facere, sed deficere (as Bellarmine speaketh) that is, which to do, is not to do, but to undo, and do argue rather impotency than potency, of which sort (that one body should be in many places at once, is not, saith he) because it is not in express words excepted in Scripture, as to lie and to deny himself are. To this I answer, first, that albeit the Scripture doth not expressly except this from God's omnipotency, to make one body to be in two places at once, yet implyedly it doth, for it denieth power or rather weakness to God to do those things which imply contradiction: 2. Cor. 1. 19 of which kind this is, for one body to be in many places at once. And Bellarmine himself saith, that this is a Bell. de Euchar. lib. 3. cap. 2. first principle in the light of nature, every thing is, or is not, which being taken away, all knowledge faileth. Secondly, I answer, that the power of God is not so much to be considered as his will, nor what he can do, but what he hath revealed in his word, that he will do; for if we argue from his power to Tertul. adverse. Prax. cap. 10. the effect, We may devise God (saith Tertullian) to do any thing, because he could do it. And therefore the same Author saith, Dei posse, velle est, Dei nonposse, nolle. God can of stones raise up Children unto Abraham (saith john Baptist.) Mat. 3. 9 Now if any should hence conclude, that any of Abraham's children were made of stones, in a proper speech, all would think him to have no more wit than a stone. And to this acordeth Theodoret, when he saith, That God can do all Theod. Dial. 3. things which he will, but God will not do any of these things which are not agreeable to his nature. But for to make a body to be without quantity, and a quantity to be without dimension, and dimension without a place, that is as much to say, a body without a body, and quantity without quantity, and a place without a place, is contrary to God's nature; and therefore cannot be agreeable to his will, and so hath no correspondence with his power. And lastly, I answer, that it is no good reason to say, God can do such a thing, therefore he doth it; but rather thus, God will do such a thing, therefore he can do it: and thus the Scripture teacheth us to reason: Whatsoever pleased the Lord, that did he in heaven and in Psal. 135. 6. earth, and not whatsoever he could do, but whatsoever it pleased him to do; and the Leper said to our Saviour Christ, Master, if thou wilt, thou canst make me clean: no●, if thou canst, thou wilt; but if thou wilt, thou canst. 14. Secondly, whereas they object that Christ's body after his glorification, is endued with more excellent qualities than any other natural body, by reason of that superexcellent glory wherewith it is adorned above all others, and thereby as he came to his Apostles, the doors being shut, and rose out of his grave, notwithstanding the stone that lay upon it; and appeared unto Paul on earth, being at the same time in heaven: so he is in the Eucharist after a strange and miraculous manner, and yet is in heaven at the same time. I answer Theodoret. Dial. 2. p. 268. first with Theodoret, that Christ's body is not changed by his glorification into another nature, but remaineth a true body, filled with divine glory: And with Augustine, that Christ gave Aug. ad Dardan. Epist. 57 unto his flesh immortality, but took not away nature: and in another place, That though Christ had a spiritual body after Idem ad Consen. Epist. 146. his resurrection, yet it was a true body, because he said to his Disciples, Palpate & videte, feel and see; and as his body was then after his resurrection, so it is now being in the heavens. Secondly, that when he came out of the grave, the Angel removed the stone, with Hierome, and justine Martyr: Hierom. in Psal. 104. justin Martyr quaest. 117. Theodor. Dial. 2 Cyril Alex. in Io●. lib. 12. Cap. 53. and when he entered into the house, the doors being shut, that the doors and walls yielded unto him a passage, as unto their Creator, with Theodoret, and Cyrill: and that when he appeared unto Paul going to Damascus, if it was in the air, or on the earth (as it may be doubted) that then this body was not in heaven at the same instant: for far be it from us so to pin up our Lord in the Heavens, that he cannot be where he pleaseth. And this is Thomas Aquinas opinion in express Aquin. Sum. q. 57 art. 6. ad 3. words, which Bellarmine as expressly contradicteth. 15. Thirdly, by discourse of reason he thus laboureth to reconcile these contradictions, and thus disputeth: God being Bell. de Euchar. lib. 3. c. 3. but one simple and invisible essence, is in infinite places at once, and he might create another world, and fill it with his presence, and be in two worlds at one instant: and the soul of man is wholly in every part of the body, and God is able to conserve the soul in a part that is cut off from the body: therefore it implieth no contradiction to be in two places at once: again, one place may contain two bodies, and yet be not two places, but one; as when Christ rose out of the grave, the Sepulchre being shut; therefore one body may be in two places at once, and yet not two bodies, but one. Lastly, there be many other mysteries of religion as strange and difficult to be conceived as this, and yet are believed, therefore this also is to be believed as well as they. 16. A miserable cause sure that needeth such defences: the weakness of these reasons argueth the feebleness of the cause: for, who knoweth not, but that there is no similitude between the infinite God and a finite Creature, nor any proportion betwixt a Spirit and a body: and that à posse, ad esse, from may be, to must be, is no good consequence? Add that one place cannot hold two bodies, nor ever did, except they were so united, that in respect of place they made but one: And lastly, that all those mysteries of Religion which he nameth, to wit, the Trinity, the Incarnation, the Resurrection, the Creation, and Annihilation, etc. have their foundation in holy Scripture, and therefore are to be received as doct ines of truth, though transcending the sphere of nature and reason: but this strange mystery of Transubstantiation hath no ground in Scripture, as he himself confesseth: Bell. de Euchar. lib. 3. cap. 23. and therefore it is not to be believed as the other are, without better reasons than he bringeth for the defence thereof: but like lips, like lettuces; such as the cause is, such are the defences, both nought and weak, as any man may see that is not muffled with error; and thus this second contradiction remains irreconcilable. 17. A third contradiction is also in and about the Sacrament, 3. Contrad. which is this, they teach that the matter in Sacrament is partly the outward Elements, and partly the thing signified and represented by them; and that betwixt these there is a certain relation and similitude, as in Baptism the outward sign which is water, and the thing signified, which is the blood of Christ, make the matter of that Sacrament, or the outward wasting, by water, and the inward, by the Spirit, and the relation is; as the water washeth and purgeth away all filthiness of the body, so Christ's blood purgeth away both the guilt and filth of sin from the soul: and so in the Eucharist, the Elements of Bread and Wine, together with the body and blood of Christ, are the matter of the Sacrament, and Bell. de sacram. lib. 1. cap. 18. the relation is, as those elements do feed, nourish, and strengthen, and cheer the body of man; so the body and blood of Christ do seed, nourish, and strengthen, and cheer the soul unto eternal life: and as those elements must be eaten and digested, or else they nourish not: so Christ must also be eaten, and, as it were, digested, and after a sort converted into our substance, or else he is no food unto our souls. This is the very doctrine of the Church of Rome, and it is agreeable to the truth, for Bellarmine thus speaketh, Species illae significant Bell. de Euchar. lib▪ 4. cap. 6. quidem cibum spiritualem, sed non sunt ipsae cibus spiritualis, that is, The signs in the Scrament signify our spiritual food, but they are not the spiritual food itself. And in another place he saith, that signum in Sacramento reisignatae similitudinem Idem de Sacra. lib. 1. cap. 11. gerit, The signs in the Sacrament do bear the similitude of the thing signified. And in the same Chapter he saith more plainly, that God would never have ordained one thing to signify another, unless it had a certain analogy or similitude with it. And herein he acordeth with the Master of sentences, Lumb. li. 4▪ dist. 1 who defines a Sacrament thus, To be a visible form of an invisible grace, bearing the Image of that grace. And with Hugo, Hugo lib. 1. part. 9 cap 2. who saith, That a Sacrament is a corporal or material element, propounded outwardly to the senses, by similitude representing, and by institution signifying, and by Sanctification containing some invisible and spiritual grace. And that this relation is in eating and nourishing, Bellarmine in another place confesseth in direct words, when he saith, that That same outward Bell. de Euchar. lib. 4. cap. 6. eating in the Sacrament, doth signify the inward eating and refreshing of the soul, but is not the cause thereof: and that that is so necessary a condition, that without it we should not be partakers of that divine nourishment. And to this agreeth Saint Augustine, who plainly affirmeth, that if Sacraments Aug. Epist. 23. ad Bonifac. had not a certain similitude of those things whereof they are Sacraments, they were not Sacraments at all. And what this similitude is he declareth in another place, where he saith, that We receive visible meat in the Sacrament; but the Sacrament Idem in johan. tract. 26. is one thing, and the virtue of the Sacrament is another. And Thomas Aquinas giveth this as a reason why Bread and Wine are the fittest matter of this Sacrament, because men most commonly Aqui. pa. 3. q. 74. are nourished therewith: his words are these, As water is assumed in the Sacrament of Baptism, to the use of spiritual washing, because corporal washing is commonly made by water: so bread and wine wherewith most commonly men are nourished, are taken up in the Sacrament of the Lords Supper, to the use of the spiritual eating. By which it followeth, that if water did not wash, it was no fit element for the Sacrament of Baptism: so, if bread and wine do not nourish, they are no fit signs for the Lords Supper: and for this cause our Saviour at the institution of this Sacrament, gave this commandment to his Disciples, that they should take and eat: and the Apostle 1. Cor. 10. 21. 1. Cor. 11. 20. calleth it the Lords Supper, and the Lords Table. 18. This therefore is their own doctrine, and it is grounded upon the truth. But listen a little how they contradict this by their miraculous monster Transubstantiation: for when they say that the substance of the bread and wine is utterly changed into the body and blood of Christ, and that only the accidents remain: I would fain know of them how these outward signs do nourish the body: can the accidents of bread and wine nourish the substance of the body? must Simile nutritur simili. there not be a similitude and proportion betwixt the nourishment and the thing nourished? but betwixt accidents and a substance there is no similitude nor proportion. Aristotle telleth Aristot. de ●nima. 2. us as much, when he saith, that Food doth nourish, as it is a substance, and not as an accident. Now if the outward signs do not nourish the body, what analogy is there betwixt them and the things signified? or why were they ordained to represent the spiritual refection of our souls by Christ, if they minister no corporal refection unto our bodies? or how can they represent that where of they bear no similitude? for, as in Baptism, if the nature and substance of the water were taken away, and only accidents did remain, so that it could not wash, nor cleanse the body, without doubt, it could be no fit sign to signify the inward ablution of the soul, by the blood of Christ. So they that take away the nature and substance of the Bread and Wine, and leau● bare accidents, make it, without all question, a dead and lifeless Sacrament, not fit to represent so high a mystery. 19 Behold now the contradictions: first accidents without a substance, that is to say, accidents, and no accidents; for therefore they are called accidents, because they adhere, and are joined to a substance, in which they have their subsistence, & upon which they have their dependence: so that, take away their substance, and they presently surcease to be Arist. metaph. l●●. 5. text. 35. accidents. For, Aristotle saith▪ Accidentis esse est in esse: The essence of an accident is to be in a subject. Secondly, two parts of the Sacraments, the visible elements, and the invisible grace, & yet but one part of the same Sacrament: for the elements be taken away, and accidents only remain; therefore two parts, and not two parts. Thirdly, the external matter of the Sacrament is the outward elements: and yet there are no elements at all; and so elements, and no elements, matter, and no matter. Fourthly, the outward elements are signs of the inward grace, and the same by their doctrine being but accidents, are signs of the outward elements, which are signs of the inward grace: and so they are signs of the signs, rather than of the thing signified. Lastly, the outward feeding by bread & wine, represents the inward feeding, by the body and blood of Christ: & yet there is no outward feeding by bread and wine, because there is no bread and wine, except they will make accidents to ●eede a substance: which is against all reason: for the Philosopher Arist. de ●ene●. lib. 2. saith, that Ex i●sdem nutrimur, ex quibus sumus, we are nourished by the same things, of which we consist: but we do not consist of accidents, but of substances. 20. Out of this snare they seek to rid themselves by a double evasion; first, they say, that accidents may be without a subject, though not naturally, yet by the supernatural power Bell. de Euchar. lib. 3. cap. 24. of God. This is Bellarmine's: and he proveth it by two instances; first, because Saint Basil affirmeth, that That light which was created the first day, was without a subject: and secondly, because as the substance of Christ's humanity had no subsistence in itself, but in the word; so, though an accident naturally doth inhere in a subject, yet supernaturally it may be, and yet not inhere. To this I answer: first, that though Saint Basil be of that opinion, yet Saint Augustine is Au●. in Ger. ad Li●. lib. 1. ca 3. not; for he thought it to be a spiritual and no natural light. Nor Beda, Lyran●s, and the master of sentences, who supposed Damas'. de ●ide lib. 2. cap. 7. it to be a bright and lightsome cloud▪ which was carried about, and gave light unto the world. Nor Damascene, who supposed that this light proceeded from the element of fire, as an effect thereof. Nor yet the Fathers, who though they differed in their opinions touching this light, yet none of them were of Saint Basils' mind, to think that it was an accident without a subject. Now, why should we believe Saint Basil herein, more than S. Augustine, venerable Bede, Damascene, or the rest? This therefore is but one private man's opinion, crossed by many others, and so maketh little for his purpose. 21. Secondly, I answer, that though the humanity of Christ had no subsistence in itself, yet by reason of the union with the Godhead, it was sustained and upholden by it: but there is no such union betwixt the accidents in the Sacraments, and the body and blood of Christ, that the body and blood of Christ should sustain and uphold those accidents: and therefore they themselves say, that they are not sustained by the body of Christ, but by the extraordinary power of God; and so this instance maketh nothing for this purpose neither. Lastly, I answer, that we are not so much to consider what God can do by his omnipotent power, as what he hath done heretofore, or what he hath said he will do hereafter: let them therefore show, that accidents have been without a substance in times past, or that God hath said, he will have them so to be, and then we will yield unto them: but till then we have more reason to hold conclusions of nature not crossed by religion, then to rely upon supernatural imaginations. 22. The second evasion is by Aquinas, who affirmeth that Aquin. par. 3. q. 77. art. 6. supernaturally, the accidents of bread and wine may nourish, because they receive miraculously the strength and virtue of a substance, and that they do nourish he proveth, because by the same reason they may be turned into the substance of the body, by the which they are turned into ashes & worms: and also because we see by experience that the body is nourished by the signs in the Sacrament: to which a short answer will suffice: for first that there should be such a miraculous nourishing by accidents, hath no ground either in experience, or in Scripture. And secondly, he should rather conclude, because the body is nourished by outward elements, and they are often converted into ashes and worms, therefore they are not bare accidents but substances, then that therefore bare accidents may nourish: for let the reader judge whether concludes more reasonably, we, when we say the elements do nourish the body: therefore they are bodily substances; or they that thus reason, the elements do nourish the body, therefore accidents without a substance may nourish: and thus the snare is not broken, neither are they escaped. 23. A fourth contradiction, and that about the Sacrament, 4. Contrad. they hold that the wicked and reprobate receive the body and blood of Christ in the Sacrament, and yet reap no benefit thereby to their own souls, but rather judgement and damnation, as if the merits, grace, and virtue of Christ could be separated from his person: or as if a man could receive life, and yet not live, sanctification, and not be sanctified, righteousness, and not be righteous, redemption, and not be redeemed: for all these is Christ made unto us, Life, Righteousness, Sanctification, and Redemption, as the Scripture testifieth. 1. Cor. 1. 30. Bellarmine spendeth one whole Chapter in this argument, Bell. de Euchar. lib. 1. cap. 13. to prove that the wicked receive Christ in the Sacrament, and thereupon expressly affirmeth, that though they receive him, yet they receive not his justifying grace, nor his merits, nor the fruit and effect of his death and passion together with him. Of the same mind is Aquinas, & the rest of their Aquin. 3. q. 80. art. 1. & 3. Divines. Now this position is contrary both to Scripture, Fathers, and to their own divinity. To Scripture, for our Saviour saith in express words, Whosoever eateth my flesh, and joh. 6. 54. 56. drinketh my blood, hath eternal life, and I will raise him up at the last day. And again, He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. But say they, The wicked, yea, the reprobate, eat the very flesh, and drink the very blood of Christ. Therefore conclude that they have eternal life, and dwell in Christ, and Christ in them: neither can they escape by saying, that the spiritual eating of Bell. de Euchar▪ lib. 1. cap. 6. Aquin. 3. p. q. ●●. art. 2. Christ by faith, and not the eating in the Sacrament is here understood, seeing they do all (for the most part) interpret this place of the Sacramental eating and drinking: but more plain (if it be possible) is that of S. john, joh. 5. 12. He that hath the Son, hath life: and he that hath not the Son of God, hath not life. From which place thus a man may reason, He that hath Christ, hath eternal life, but he that receiveth Christ verily & truly, as all the wicked do in the Sacrament by their doctrine, hath Christ: therefore the very reprobate, even judas himself, hath eternal life, & is saved: for either they must deny that they receive Christ in the Sacrament; or else they must grant, being convicted by these Scriptures, that together with him they receive eternal life. 25. They reply to this two things, first, that the wicked receive Christ only Sacramentally, and not Spiritually, and therefore they have no benefit by him: and secondly, because they receive him unworthily, therefore they receive their own judgement and not salvation, not discerning the body and blood of Christ. To which I answer, that though they receive Sacramentally, and unworthily, yet by their doctrine they receive v●ry Christ: and so by these Scriptures it must needs follow, that they also receive the fruit and effect of his death, which is life and salvation. Add hereunto, that the terms here used are general, both in respect of the persons that receive, and also the manner of receiving, without any such exception or distinction, as they devise: and therefore I conclude, that it is as impossible to make a separation betwixt Christ and his saving grace, as to separate the Sun from light, fire from heat, or the soul from natural life. 26. Thus this position is an opposition to Scripture, so it is also to the opinions of the Fathers. To give a taste of some two or three, Origen saith, That Christ is that true meat, which Orig. in Mat. cap. 15. August. de Civit. lib. 21. c. 25. whosoever eateth shall live for ever which no wicked man can eat. Augustine more effectually saith, He that is in the unity of Christ's body, that is, a member of Christ, he is truly said to eat Christ's body, and drink his blood. Note, he saith truly, to signify that all other eat him falsely, that is in show and not in substance. And in another place yet more plainly, He Idem in Sent. ●ent. 339. which disagreeth from Christ, doth neither eat his flesh, nor drink his blood, though he take the Sacrament of so great a thing to his judgement. Theodoret as plainly saith, That Christ is Theodor. in Psal. 32. Cyril. in joh. lib. 4. Basil. in. Psal. 3. meat for his own sheep only, that is, his elect. And Cyrill that as many as eat his flesh, have life in them being joined to him who is life itself. And Basill saith, that they which are fed with the food of life, to wit, the bread that came down from heaven, have an inward mouth of the mind whereby they eat that spiritual food. Many more such like sayings might be heaped together to this purpose, which for brevity sake I pass over: all which are contrary to that Romish position, that the wicked eat and drink the very body and blood of Christ; which they must needs do, if the bread and wine, after the words of consecration, be changed into the very body and blood of Christ. 27. Lastly, it is contrary to their own divinity: for they hold, that the parts of this Sacrament, as of all others, be two, to wit, the matter and the form: the form in this Sacrament Bell de Sacram. lib. 1. cap. 18. is to the whole word of consecration, together with the sense thereof: the matter is the whole element, with the signification thereof. As for example, in the Eucharist, the matter is the species of Bread and wine, containing under them the body and blood of Christ: and the form is (for this is my body, this is my blood.) Now, hence I thus reason. The wicked either receive the whole Sacrament, or they receive it not; if they do, then there is no difference betwixt the faithful and them, for they receive no more; and why should not they be saved then as well as they? if they do not, then either they receive not Christ at all, because we are sure they receive the outward Elements: and therefore if any thing be wanting, it must needs be the thing signified, or there are more parts than these two of the Sacrament. Again thus if the wicked receive Christ in the Sacrament, and yet not the virtue of Christ, than they receive not the whole Sacrament, because the virtue of the Sacrament is in the Sacrament, as the virtue of every thing is in the thing itself. And so it followeth, that the wicked in the Sacrament receive Christ, and yet not Christ the whole Sacrament, and yet but a part of the Sacrament: and that there are but two parts of it, and yet more than two. Observe (gentle Reader) these contradictions, and wonder. 28. Again, Transubstantiation is contradicted both by the 5. Contrad. doctrine of adoration of Images, and by the Canon of the Mass: by the doctrine of adoration of Images thus; they teach that divine adoration is to be given to the pictures, of Christ, and God the Father, because they represent their most excellent and divine persons, and yet they would have the very body and blood of Christ to be in the Sacrament transubstantiated, because some of the Fathers pretend ●o say, that it is to be adored with divine worship. Now, if it be true that they say, that Images of God the Father, and of Christ our Saviour, aught to be adored with divine worship, because they represent their persons: than it must be false, that therfeore the body and blood of Christ are really and carnally in the Sacrament, because it is to be worshipped: for, why may not those mysteries of bread and wine instituted by Christ, to put us in mind of his death and passion, be, for such their effectual representation, adored and worshipped with divine worship, as well as Images and pictures for their representation, especially seeing they carry a more exact resemblance and lively signification of him then any picture can do? Here is a plain contradiction betwixt the proof of their Transubstantiation, and their doctrine of adoration of Images, standing upon these terms, An Image must be worshipped, because it representeth the person of Christ: but the Sacrament is not to be worshipped, though it represents Christ more fully than any Image, except he be corporally and substantially present in it. 29. Secondly, it is crossed by the Canon of the Mass divers 6. Contrad. ways: First, by the prayer that is used before the elevation, where the Priest desireth God to behold the same sacrifice with a propitious and favourable countenance, like as the sacrifices of Abel, Abraham, Melchizedech etc. If Christ were really offered by the Priest, he need not pray that God would be propitious to that sacrifice, for in him he is ever well pleased: neither can his sacrifice be possibly disrespected of God, being of infinite merit and price to satisfy the rigour of his Father's justice: it were therefore either horrible blasphemy in their Mass to equalize this absolute sacrifice of Christ, with the imperfect sacrifices of Abel, and Abraham, which stood in need of God's merciful acceptation: or it is false, that Christ is really sacrificed in the Mass: one of the two must needs be either blasphemy in the Canon of the Mass, or falsehood in their doctrine of Transubstantiation. 30. Again, by another prayer which is used in the consecration, 7. Contrad. where the Priest prayeth, that God would command those things to be carried by the hands of the holy Angel up to the high Altar, into the sight of the divine Majesty. Now by these words (those things haec) cannot be understood Christ, neither in Grammatical construction, nor in any religious sense: for in true Grammatical Latin, he should have said, if he had meant Christ, either hunc, this; or hoc, viz. sacrifici●● this sacrifice, and not haec, these things: for though the elements be two, yet by their own doctrine whole Christ is in each of them, and therefore cannot be spoken of in the plural number, as if he were either divided in himself, or multiplied to more than himself: & in the construction of religion it can be no less than blasphemy to imagine, that an Angel must carry up Christ into Heaven, and present him there upon the high Altar to the divine majesty; for it implieth in him either inability, or unwillingness to present himself: to say he is unable, is to deny him to be God, and so Almighty: and to say he is unwilling, is to deny him to be our high Priest and Mediator, to whose office it only pertaineth to offer up the sacrifices of the faithful under the Gospel, as the Priest in the law of Moses might only offer the sacrifices of the law, and enter into the most holy place, to make reconciliation for the people: so that it remaineth, that the composer of the Mass could not understand by (haec) these things, Christ himself: but the elements Bread and Wine which are a representation and commemoration of that one all-sufficient sacrifice on the Cross: and so either the Mass is erroneous, or Transubstantiation a false doctrine; for if the Mass be true, than Transubstantiation is false; and if Transubstantiation be true, than the Mass is false. 31. Thirdly, it is crossed by their manifold cross, used 8. Contrad. by the Priest in the Mass: for, if Christ in person be really present, as a complete sacrifice, what need such signings or cross by the earthly hands of a sinful Priest? is he sanctified by them? that were blasphemy to think. He needeth no sanctification, being the Holy of holies. Is the devil driven away by these means? that is a greater blasphemy to believe: for he once conquered the devil, in such sort, that he dareth never meddle with him any more. And yet the blasphemous Jesuits are not afraid to affirm, that the devils may, and do so come near to their Sacrament, that they Suar●z. tom. 3. l. 55. sect. 1. can both carry it away, and abuse it also. Surely, if this be true, than the devils know, Christ is not there: for they durst not come so near unto him sacrificed on the Altar, by whose true sacrifice on the Cross, they received such a deadly wound. Lastly, is God put in mind of his sons sacrifice on the Cross, by their cross of him upon the Altar? This is impudence to think: for Almighty God cannot forget the sacrifice of his own Son; neither can his Cross be any whit dignified by their cross. Which way soever they turn them, here is either impiety in their Mass, or falsity in their doctrine of Transubstantiation. 32. Thus much touching the contradictions in the Eucharist. 9 Contrad. Now let us see their concordance in other Articles of their Religion; and that with greater brevity. And first in their Article of justification, therein there lurk four main contradictions: First, they say, that the first justification, when Censur. Colon. pag. 140, 141. Becan. disput. pag. 199. Trident. Concil. sess. 6. cap. 6. Bell▪ de Iustif. lib. 1. cap. 13. Ibid cap. 17. a man of unjust and wicked, is made just and good, is the free gift of God, and deserved by no precedent works▪ and yet they say again, that a man doth prepare and make himself fit for this justification by certain acts of faith, Fear, Hope, Repentance, and the purpose of a new life. Yea, Bellarmine doth not stick to say, that this faith justifieth by way of merit, and deserveth forgiveness of sins after a certain manner. And all of them ●each, that those dispositions and preparations arise partly from grace, and partly from free-will, as two several and divided agents, and that it is in the power of man's will, either to accept that grace of God, or to refuse it: as hath been at large discovered in the fourth Reason. Now hear the contradictions: If it be merely God's free gift, than it is no ways man's free-will: and if it be any ways man's free-will to prepare himself, than it is not every way Gods free gift▪ For it is not in this case, as in other external donations: the King may give a pardon freely, and yet the prisoner may have power to receive or to refuse the pardon, because the pardon is one thing, and the prisoners will on other: but in the justification of a sinner, the gift itself is the very change of the mind, and the will, and the whole man: for it is (as they say) when a sinner is made righteous, and an unjust man is made just: and so the will hath no power to reject it, when God effectually gives it; nor power to accept it, till God alter and change it by his grace. And hence it followeth, that to say it is Gods free gift, and yet that we in part prepare ourselves thereunto by our own free-will, implieth contradiction, as also this, to merit it, and yet to have it freely given: if it be any ways of merit, than it is not every way free. Merit in the receiver, and freeness in the giver, can in no respect stand together. 33. Another contradiction in this Article, is this; that they 10. Contrad. say a man is justified by his works; and yet for all that, he is justified by grace too. Both these propositions they peremptorily defend, and take it in great scorn, that we charge them to be maintainers of works against grace: and call us loud Liars, in casting that imputation upon them. But by their leaves, they maintain either works against grace, or else they breath hot and cold out of one mouth (which the Satire could not endure) and speak contraries, let them choose whether: for the holy Ghost himself placeth these two, Works and Grace, in diametral opposition; If it be of grace, it is no Rom. 11. 6. more of works, or else were grace no more grace: but if it be of works, it is no more grace; or else were work no more work. Here we see a manifest opposition betwixt grace and works, so that one doth exclude the other, and this in our election: and therefore much more in our justification, which is but an effect thereof: for election hath nothing to do with our good works, according to our doctrine, nor with our evil, according to theirs: but justification hath respect unto our sins and evil deeds; and therefore much greater must be the opposition in this then in that: & greater reason that here works should be excluded by grace, then in the other. 34 Bellarmine's exception is, that the Apostle here excludeth Bell. de justis. lib. 1. cap. 21. only the works that be of ourselves without grace, before we be justified: but as for those that come after, they are works of grace, and therefore be not excluded by grace, but may well stand together. To which I answer three things: First, that the Apostle hath no such distinction, but speaketh generally of all works; and therefore according to the old rule, Vbi lex non distinguit: Where the law distinguisheth not, there we must not distinguish. To say therefore that it is both by grace and works, is to confront the Apostle, and to fasten upon him a flat contradiction. Yea, it is to extinguish grace utterly: for as it hath been before alleged out of Augustine, grace is not grace in any respect, except it be free in every respect. Secondly, that the Apostle meaneth works after grace, and such as proceed from faith, as well as works of nature, appeareth by another like place; where works are also excluded, and opposed to the free gift of God, that is, to Ephes. 2. 8. grace: and that the Apostle intendeth works of grace, appeareth by the reason following in the next verse (For we are his workmanship, created in Christ to good works.) Now in this last place, works of grace must needs be understood, because he saith, we are created in Christ jesus unto them: and therefore the same also must necessarily be meant in the former: unless we will say, that the Apostle, or rather the holy Ghost, disputes not ad idem. Lastly, I answer, that in Abraham's justification, who was the Father of the faithful, and Rom. 4. 2. his justification a pattern, how all his spiritual posterity should be justified, works of grace are excluded: for at that time, of which the Apostle there speaketh, Abraham was regenerate, as Bellarmine himself acknowledgeth: and yet his works are excluded: therefore works of grace are meant by the Apostle. ay, but replieth the same Cardinal, when the Apostle Bell. Ibid. c. 19 saith, that Abraham was justified by faith, and not by works, he excludeth those works which Abraham might do without faith: for they which have faith, yet do not always work by faith: as when they sin, or perform mere moral duties, without relation to God. But this is no better than a mere shift, without any ground of reason or truth: for if it be true which the Scripture saith, that whatsoever is not of faith, is sin; then those moral works, which he mentioneth, being not of faith, are no better than sins, and so need not to be excluded by the Apostle; for they exclude themselves. Besides, it is manifestly false, that a just, and faithful man, doth any work, which is not sin, wherein he hath not relation unto God; if not in the particular act, yet in the general purpose of his mind: for, every morning he prayeth to God for the direction of all his ways, and that all his works may be sanctified by his Spirit. And thus it appeareth, that in saying, we are justified by grace, and yet by works too, they speak contraries. 35. A third contradiction in this Article is about their 11. Contrad. works of Preparation, which, they say, go before the first justification: these they call, virtuous dispositions, good qualities, Bell. de justif. l. 1. cap. 21. Bishop. contra Resor. Cathol. art. 35. good preparations, merits of congruity; and that they have a dignity of work in them: and yet they say again, that no good works go before the first justification: belike than they are both good, and not good, by their doctrine: and therefore thus I argue: If they be not good, why do they call them good? if they be good, than it is untrue, that no good works go before the first justification of a sinner: either in the one, or in the other, they must needs err; and in holding both, the one part of their doctrine crosseth the other. 36. Fourthly, they say, that faith alone doth not justify: 12. Contrad. Bell. de justif. lib. 1. cap. 13. Osor. Dom. 23. post Pentec. con. 2. Milet. contra Heshus. and yet, notwithstanding, they say, Fide Catholica Christiana eaque sola hominem justificari, nulli unquam negaverunt, nec ●egant Pontificij. That no Papist ever hath, or doth deny, that a man is justified by the Catholic Christian faith, and that alone. This is the assertion of Miletus, against Heshusius; and it is not condemned by any of the rest; but his book approved as containing nothing contrary to their Catholic Religion: and so it seems to be one of their Catholic doctrines. And Bellarmine insinuates as much, though not in plain Bell. Ibid. speech, yet by necessary consequence, when Bee saith, that faith is the beginning, and first root of justification. Now if it be so, then as soon as a man hath faith, justification is begun, and taketh root in him, even before he hath any other grace: and if it hath taken root, than it is either whole justification, or a piece thereof: but a piece it cannot be; for it is indivisible; therefore, either whole or none. For grant there be degrees in justification (as they say) which nevertheless they are never able to prove: yet they be degrees of perfection, not of essence: as a man is a man as soon as he is borne, though not a perfect man before he come to complete age, stature, and strength. So their supposed justification, is justification in the root, though not perfect and absolute, until it come to ripe age. I speak in their language, because I deliver their own doctrine. Now how can these two contraries be reconciled? Faith alone doth not justify, and yet faith alone doth justify? If they say, that they speak of one kind of faith, and we of another, they say nothing to the purpose: for even that any faith alone should justify, is contrary to their own positions, who affirm, that the former cause of our justification, is the inherent righteousness of Bell. de justif. lib. 1. cap. 18. works: and not the righteousness of Christ, apprehended by faith. And thus I leave the Article of justification at far with itself, to be atoned by their best wits, if it be possible. 37. Let us come to their doctrine of works, and see how 13. Contrad. that agreeth with itself: and here first they hold, that works done before faith and regeneration, are not good works, but sins. This is proved by them out of Saint Augustine, who Aug. lib. 4. in Julian. cap. 3. affirmeth, that the works of unbelievers are sins: and if the works of unbelievers, then of all other wicked men which be not regenerate; seeing, as the same Father elsewhere speaketh, Impij cogitant, non credunt, the wicked do not believe, but think; they have but a shadow of faith, without substance. It may be proved also by that general and infallible axiom of the holy Scripture, Whatsoever is not of faith, is sin: but the works of wicked men are all void of faith, and therefore are no better than sins in the sight of God, be they never so glorious and beautiful in the eyes of men. Or Nazianz. orat. in sanct. Lavac. as Gregory Nazianzen saith, As faith without works is dead, so works without faith are dead: and dead works are sins, as appears, Heb. 9 41. Besides, Bellarmine confirmeth the same by reason, because they want a good intention to direct their works to the glory of the true God, whom they are ignorant of. To which I add another reason drawn from our saviours own mouth, Mat. 7. Because an evil tree cannot bring forth good fruit: but every man, till he be engrafted into Christ, is no better than an evil tree, and therefore cannot do a good work. 38. This is their doctrine, and it is sound divinity: but see how they cross it over the face with a contrary falsehood; for the same men that teach this, notwithstanding affirm, that the works of Infidels are good, suo genere, in their kind: Bell, de justif. lib. 4. cap. 16. so they are good, and not good; sins, and yet good works: but this is in their kind, say they, that is, Morally, and not Theologically. ay, but moral virtues in the unregenerate are (by their own principles) sins: how then can they be good any ways? Can sin, which is a transgression of God's law, and simply in it own nature evil, be in any respect good, as it is sin? But to take clear away this scruple, another of them avoucheth, that they are not only morally, but even Theologically good; for he saith, that such works as are done Salmer. Jesuit. tit. 15. pag. 41. by the light of nature only, without grace, do dispose and make a man in some sort fit to justification, though it be longè & valdèremotè, remotely, and a far off; for he that yieldeth obedience to moral laws, is thereby less undisposed and repugnant to divine grace. Now, how can sins dispose or prepare a man for justification? is God delighted with sins? Either therefore they are not sins, or they do not dispose to justification, neither far nor near: or which is the present contradiction, they are sins and not sins, good and not good, at one time, and in one and the same respect. And to put the contradiction out of all question, the Council of Trent in the seventh Canon of the sixth Session, enacteth as Concil. Trident. Sess. 6. ca 7. much, and denounceth Anathema to all that say the contrary: the words are these, If any man shall say, that all the works which are done before justification, by what means soever they are done, are truly sins, or deserve the hatred of God, let him be Anathema. And Andradius the interpreter of that Council, Andradius. authorized by the Fathers of the same, doth more perspicuously explain the meaning of that Canon, when he saith, that men without faith, destitute of the spirit of regeneration may do works which are void of all filthiness, free from all fault, and defiled with no sin, and by which they may obtain salvation: than which, what can be more contradictory to that which before was delivered, that all the works of Infidels and unbelievers are sins, be they never so glistering with moral virtue? or more agreeable to the old condemned errors of justine, Clemens, and Epiphanius, who affirmed that Socrates, and Her aclitus were Christians, because they lived according to the rule of reason: and that the Grecians were justified by Philosophy: and that many were saved only by the law of nature, without the law of Moses, or Gospel of Christ? 39 Again, their doctrine of doubel merit, the one of 14. Contrad. Congruity, the other of Condignity, as they term them, is not only contrary to the truth, but to itself. For this they teach, that the merit of congruity, which the Council of Trent calleth the preparations and dispositions to justification, is grounded upon the dignity of the work, and not upon the promise of God: but the merit of condignity requireth both a dignity of the work, and the promise of God to be grounded upon, or else it is no merit. This is Bellarmine's Bell. de justif. lib. 1. cap. 21. plain doctrine, and is consonant to the residue of their Doctors, both School divines, and others: for thus they define the merit of congruity, It is that by which the subject is Compend. Theol. lib. 5. cap. 11. disposed, that it may receive grace according to the reason of God's justice. Here is only justice required, and not any promise to the merit of congruity; though (I must confess) Gabriel Biel Gabriel. 3. Sent. dist. 27. somewhat crosseth this definition, when ●e saith, that when a man doth what in him lieth, than God accepteth his work, and poureth in grace, not by the due of justice, but of his liberality. And Aquinas, who affirmeth, that when a man useth well the Aquinas. 2. 2ae. q. 114. art. 2. Coster. Enchir. pag. 284. power of free-will, God worketh in him according to the excellency of his mercy. But yet they all agree in this, that the merit of congruity is not grounded upon any promise, as the merit of condignity is, but only upon the worthiness of the work done. Now here lurketh a flat contradiction, for by this it should follow, that the merit of congruity should be more properly a merit then that of condignity. Which Bellarmine denieth in the same Chapter, because this dependeth upon it own dignity, and hath no need of a promise, as the other hath: and so should be also more meritorious and excellent than the other; being nevertheless but a preparation and beginning to justification, and the other the matter of justification itself. And that a man that hath no grace dwelling in him▪ but only outwardly moving him, nor is yet justified, should have more power to deserve and merit, than he that is fulfilled with grace, and fully justified. Thus error, like a Strumpet, bringeth forth a monstrous brood of absurdities: but let us proceed. 40. Their merit of condignity bringeth forth a like 15. Contrad. monster; for they build it upon two foundations, whereof Bell. de justif. lib. 1. cap. 21. Coster. Enchir. pag. 284. etc. Aquin. 1. 2. q. 114. art. 6. Bell. de justif. lib. 5. cap. 14. Coster. Enchir. pag. 285. Bell. de Justif. lib. 5. cap. 17. one overwhelmeth the other: to wit, the dignity of the work, and the promise of God: for what can be more contrary, than mercy and justice? Now if it depend upon the dignity of the work, than it is a due of justice: and so they call it, Meritum ex justitia. A merit by justice: but if it rely upon the free promise of God (as they call it,) than it must needs be, Meritum ex misericordia. A merit by mercy: for God's promise is a voluntary fruit of his mercy. They answer, that they may both well stand together: for, say they, God dealeth with us, as we deal with our hired labourers; we agree with them for a certain price, for doing a piece of work, and when they begin, we give them an earnest penny; and when the work is done, according to the covenant, we give them their wages: So dealeth Almighty God with Christians; he first maketh a covenant with them, that for labouring in his Vineyard they Mat. 20. 2. shall have a penny, that is, eternal life: then he giveth them the Ephes. 1. 13. earnest of his Spirit, to assure them thereof: and lastly, at the end, when they have done their work, he payeth them their wages. Apoc▪ 22. 12. But by the Jesuits leave, this similitude is lame of all four: for first, when a man hireth a labourer, and bargaineth with him for wages for his work: this is a covenant of justice, and no promise of mercy: and therefore if he perform this bargain, he is not therefore called merciful, but just: but Almighty God, as they themselves confess, promiseth freely, and is bound to none: and therefore this must needs be a work of mercy, and not of justice. Secondly, there is a proportion betwixt the labourer's work and his hire: but betwixt the Kingdom of heaven, and our good works, there is no proportion, no more then betwixt a finite, and an i● finite thing: or a drop of a B●cket, and the huge Ocean. And thirdly a man standeth in need of his workman & his work: but God hath no need of us. And hence it must of necessity job. 35. 7. follow, that the labourers hire i● a debt of justice: but a Christians hire is a reward of mercy. And so I conclude, that being of mercy, it cannot be of justice too; or if it be of justice, it cannot be of mercy t●o: f●● what need● justice, if it be of mercy? and what need mercy, if ●● b● of justice? And therefore if this merit● of condignity be grounded upon the worth and valour of he work done (as they teach) 〈…〉 cannot be grounded upon the promise of God, as the● teach also; because the dignity of the work requires ●● as a d●● by justice, and the gracious promise of God imparts it, as a ●eward of mercy. 41. Again, in their merit of congruity there is another 16. Contrad. Bell de justif. lib. 5. cap. 21. Co●c●●. Trident. Sess 6. c. 13. ●an. 4. contradiction: for they teach, that the who●e dignity of the work dependeth upon grace; and therefore that it is not so much man that meriteth, as God's grace in man. And yet the same affirm▪ that this grace doth not inhabitare: that is, awell in a man; but only outwardly move and help him: and that it is in man's power, either to accept, or reject the●s me Now how can the power of meriting issue from grace alone, and the whole dignity of the work depend upon grace, when as that grace is not in us, and when as our own free will is the chief worker, being able of itself, either to unlock the door, and let it in, or bar the door, and shut it out? And besides, if the whole dignity of the work depend upon Bell. Ibid. grace, why doth he call ●t Meritum in●hoatum & imperfectum? A lame and unperfect meri●e? I God's grace ●ame and imperfect? either therefore that grace dwelleth in us, and is the chief worker▪ or else it doth not wholly depend upon grace. And again, if it wholly proceed from grace, than it is not a lame and imperfect, but a complete & perfect merice. See, ● beseech you, how falsehood needeth no other Engine but itself to overthrow it. 42. Lastly, concerning works, their doctrine is, that the 17. Contrad. Concil. Trident Sess. 6. cap. 11. can. 25. Bell. de justif. lib. 4. cap. 10. good works of the regenerate are fully and absolutely just, and perfectly good: and yet nevertheless, that they may grow in goodness, and are also mixed with many venial sins. If they be perfectly good, how can they grow in goodness? and if they increase in goodness, how are they perfectly good, seeing that only is perfect, to which nothing can be added? If they say that this perfection is but begun, and not finished; why then also, they should say, that they are imperfectly perfect: or else, they pull down with one hand, that which they build with the other. And again, if they, most holy and just men, have their works intermixed with many venial sins, for which they need to cry daily, Forgive us our trespasses, how can they either perfectly fulfil the law of God, or do such works as may be able to abide the censure of God's justice, seeing Saint james saith, that he that transgresseth one Commandment, jam. 2. 10. is guilty of the whole law, because he violateth the body of justice, contained in the law? as he which hurteth the little toe, doth herein wrong the whole body. It is a contradiction therefore, to say, that the works of the regenerate are perfect, and yet are intermingled with many sins: and it is all one, as if a man should say, that his face is perfectly clean, and yet hath many spots: or that the body is perfectly in health, and yet is pestered with many diseases. 43. And thus much of good works. Now, besides these, 18. Contrad. there are certain works in their Religion, which are more than good, and more perfect than perfection: these be their works of Supererogation, arising from three grounds: First, Bel. de Monach. lib. 2. cap. 6. 7. when the Saints in this life do more good works, then are necessary for themselves to the attainment of salvation. And secondly, when they suffer more and greater punishments than are due unto them for their sins. And thirdly, when they undertake, no● only works, commanded by the law of God▪ but also, such as are commended by the evangelical councils: as, voluntary poverty, abstaining from marriage, and regular obedience. These superabounding actions and passions of God's Saints, are the works of supererogation, spoken of, and magnified so much in the Church of Rome: which both are the Church's Treasure, mingled with the superabounding merits of Christ's passion; and are laid up in a Treasury, the keys whereof and dispensation is committed to the Pope of Rome, that he, either by himself or his Factors, may dispense them at his pleasure: that is, to them that will buy the same for money: and also (as they say) are more excellent, and perfect, and meritorious of a greater reward. This blasphemous doctrine might easily be wounded to death by the Sword of the Spirit: for it is contrary to all Religion, & to the experience of every man's own conscience. But I leave this to others, who have, or shall meddle in this argument: my task is to show, how it contradicteth both itself, and other doctrines of their Religion. 44. Itself, thus: They teach, that works of supererogation, Bell. Ibid. grounded upon evangelical Counsels, are (as you have heard) more excellent, perfect, and meritorious, than those which are done in obedience to the law of God: and that in three respects: First, comparing several Counsels with several Precepts which concern the same matter: As, to sell all and give to the poor, is a more excellent work, than any commanded in that Precept, Thou shalt not steal. And the Counsel of Single life, is more perfect than the Precept, Thou shalt not commit Adultery. As if men could be more perfect than God had commanuded, or then Christ himself was, whose righteousness consisted in this, in being obedient to his Heb. 10. 7. Psal. 103. 20. Fathers will. Or then the Angels, whose perfection consisteth in executing the Commandments of God. Or, as if the law of God was not a perfect rule of righteousness. Secondly, comparing the state of men, observing evangelical Counsels, with the state of them that only yield obedience to Precepts: as if a man could be in a higher and happier estate than they are, which love God with all their heart; and their Neighbour as themselves: which is the sum of the Law. And thirdly, (mark this) comparing Counsels with any precept whatsoever, even with that great Commandment of the Law, Thou shalt love the Lord thy God with all thy heart, Mat. 22. 37. 38. and with all thy strength. As if a man could love God more than with all his heart, and with all his strength. God's children labour for so much, let them take the more for their shares. Hence they conclude, that in respect of matter, the Precept is good; but the Counsels better: and in respect of Bell. de Mona h. lib. 2. cap. 7. the end, the fulfilling of Precepts hath a reward; but the execution of Counsels hath a greater reward. This is their plain doctrine. And yet nevertheless the same men teach, that the perfection of a Christian man consisteth essentially, in the observation of Precepts: and instrumentally, in the observation Bell. Ibid, c. 6. of Counsels. And secondly, that the Precepts of charity are the ends whereunto Counsels are ordained: and the works of Counsels are but the way and means for the better Aquin. 2. 2. q. 184. art. 3. Idem. Ibid. q. 189. Salmer. c. 7. pag. 37. keeping of the Precepts. Now to the purpose. How can works of supererogation be more perfect than works of obedience? Counsels than Precepts? seeing perfection consisteth in the one instrumentally, and in the other essentially, and Precepts are the end of Counsels, and not Counsels of Precepts? Is an instrumental perfection greater than an essential? or the means more perfect than the end? This is contrary to natural reason: for Aristotle saith, Maius bonum Aristot. rhetor. lib. 1. cap. 7. est finis, quam quod finis non est. The end is a greater good than that which is not the end: and the instrument is never so perfect as the essence of a thing. 19 Contrad. Concil. Trident. Sess. 6. c. 11. can. 25. Bell. de Justif. lib. 4. cap. 10. Idem. de Grat. & lib. arbit. l 5. c. 30. Et de bon, operin partic. l. 1. c. 6. jam 3. 2. ●idem de great. & lib. arbit l. 6. c. 10 45. Again, it crosseth another of their doctrines thus: They teach, that though the law of God be possible to be kept by the regenerate, & the works of the faithful be simply and absolutely just: yet they are mixed with many venial sins: and therefore there is none so just, but that sinneth sometimes, and hath need to use that petition in the Lord's Prayer daily, Forgive us our trespasses. According to that general axiom of Sain: james, In many things we sin all. Yea, Bellarmine himself affirmeth, that the regenerate may fall into many deadly sins, and that he cannot possibly avoid venial sins, Nisi privilegio singulari: But by a singular privilege. Which privilege he cannot instance to have been granted to any man living or dead, except Christ only, who was God & man. Observe now the contradiction: (to omit that this necessity of sinning doth overthrow the possibility of fulfilling the law, and doth imply an impossibility) how can these two extremes be reconciled? The regenerate cannot perform all they should do, & yet do perform more than they should do. They cannot avoid venial sins, and yet can supererogate. It is as much as to say, that a man is not able to pay his own debts, but must ask pardon for them; & yet hath ability to pay another man's, far greater than his own. Or, an Archer cannot by any means shoot home to the mark & yet with the same Bow & Arrows, sent forth by the same strength of his arm, he can shoot far beyond the mark. He that is tainted and stained with many venial sins, in that respect, is not perfect: but he that doth supererogate, is more than perfect: For so they say, when they give a higher Bell. de Monach. lib. 2. cap. 2. degree of perfection to these works, then to the perfect obedience of the law. If they say, that venial sins do not hinder the perfection of good works: I answer, that nevertheless, they hinder the perfection of the worker: & if they stick fast to the work itself, they hinder that also: as the least spot of ink blemisheth the whole face, and the lightest disease disableth the health of the whole body. Either therefore they must deny them to be sins, and so spots & defects in the souls of the regenerate: or they must confess, that they are not so perfect as they should be. And how then can they be more perfect than they should be? 46. Further, they teach, that one degree of superero gating 20. Contrad. Bell. de Monach. lib. 2. cap. 8. Salmer. tom. 5. tract. 5. Bell. de Monach. lib. 2. cap. 2. perfection, is the vow of Monastical poverty, renouncing all propriety in worldly goods, and holding in Common the use of temporal things: and yet they say, that the state of Bishops, who possess lands and goods, and enjoy the propriety of them, is more perfect than the state of Monks; who deprive themselves thereof, because Bishops have already achieved this perfection, and Monks are but in the way to it. From which ground a man may thus argue: If perfection consist in voluntary poverty, which is an alienation of all propriety of worldly goods; then Bshiops, possessing Lordships and revenues, are not more perfect than Monks, that have renounced all: and if Bishops, possessing, be more perfect than Monks, not possessing, than perfection consisteth not in the alienation of all propriety of worldly goods. One or the other must needs be false, except he will place perfection in two contraries: to wit, possessing, and not possessing. And the rather may this absurdity appear, because, ask them, why Monks are more perfect than other men? they will answer, because they remove from them all impediments of their love to God (in which rank they place worldly wealth) and consecreate themselves wholly to God's service. By which reason, Bishops cannot be more perfect then either they or other men, because they retain those impediments: and so by their doctrine, do not wholly consecrate themselves to God's service. 47. From their actions, let us come to their passions: to 21. Contrad. wit, their Satisfactions, or, as Melanchton calleth them, Satispassions, wherein there are as fat and foggy contradictions, as in the former. For, first they teach, that Christ hath made a perfect and full sufficient satisfaction for all the Elect; and that Concil. Trident. Sess. 4. c. 8. Bell. de poenit. lib. 4. cap. 14. Coster. Enchir. pag. 395. his death was a sufficient price for the redemption and expiation of the sins of the whole world: and that his satisfaction was of infinite value, etc. This they affirm in semblance of words, because, if they should not, all men would cry shame upon their Religion. And yet, in truth, they overthrow the same by another cross doctrine of our own satisfactions: for the same men say, that Christ hath only satisfied for the fault of our sins, and the eternal punishment due unto them: but we ourselves must satisfy for the temporal Concil. Trident. Sess. 4. cap. 10. c. 12. & 13. Bell. de poenit. lib. 4. cap. 4. & 3. & 7. punishment, either here on earth, by necessary afflictions, or in Purgatory, by the endurance of those pains which are there ordained to purge men withal. Now what can be more contrary than these two propositions? Christ hath made a full satisfaction for us; and yet we must also satisfy in part for ourselves. If Christ's satisfaction be full and perfect, than it hath paid the whole debt which we ought: but if we must pay part of the debt, then is not this satisfaction full and perfect. That the temporal punishment is a part of our debt, Bellarmine himself confesseth, writing upon the fi●ft petition Bell. de bonis ●per. in partic. ●. ●. cap. 6. of the Lords Prayer, where he giveth this one reason, why sins are called debts: because he which breaketh the Law, is a debtor, to undergo the punishment which the Law requireth. But the Law bindeth transgressors, not only to eternal, but also to temporary and transitory punishments. As a Surety therefore, that payeth for his friend, owing an hundred pound, fourescoreand ten, leaving the remainder to the debtor himself to be satisfied, cannot be said, to have made full satisfaction: So, if any part of our debt is to be paid by ourselves, Christ, our all-sufficient Surety, cannot be said to have made a full satisfaction. But they answer, that this our satisfaction Concil. Trident. ●ess. 4. cap. 8. is wrought in us by Christ; and is so in us, that it is not of us, but of Christ. And ag●i●, that it is nothing but an instrument ordained by God, to apply Christ's death unto ourselves, Bell. de poenit. ●●●. 4. cap. 14. and so to expiate the punishment of our sins instrumentally, and not causally. To which I answer: First, that this inwrappeth another contradiction: for, if it be Christ's in us, and not ours of ourselves, than it must needs be the satisfaction itself, and not an instrument to apply it: for one and the same thing cannot be both the instrument to apply, and the thing that is applied. But of this see more in the fourth reason. And secondly, though it be from Christ, yet that is but in part; because, as they teach, it is not only in every man's power, either to admit, or to exclude the grace of God, and the efficacy of Christ's merit, by his own free-will: but also, for that it is wrought by ourselves, and upon ourselves, cooperating with grace at least. And thus the knot of the contradiction remaineth still as fast tied as ever it was. 48. Again, they say, that our satisfactions, when they ●2. Contrad. Bell. de poenit. lib. 4. cap. 1. are at the best, are imperfect, and no ways proportionable to the justice of God: for when we sin, we offend him, who is an infinite God; and whatsoever we have, it is but a small and finite thing: and therefore there must needs be an imperfect compensation from us to God, depending rather upon his merciful acceptation than any proportionable satisfaction. This is their doctrine. And yet they teach also, that there is Idem de poenit. lib. 4. cap. 7. an equality and proportion betwixt God's justice, and our satisfactory works: and that they are in some sort of infinite value, by reason of the infinite power of God's Spirit dwelling in us, from which they proceed. And thus by their doctrine they are perfect, and not perfect: infinite, and finite: have equality and proportion, and yet have no equality nor proportion to God's justice. Either therefore they are not of infinite value, though they proceed from the Spirit: or if, because they do proceed from the Spirit, therefore they are of infinite value, than they cannot be imperfect. Let them choose which they will, they have a Wolf by the ears. 49. Further, they teach, that the passions of the Saints do 23. Contrad. Bell. de Indulg. lib. 1. cap. 2. not only profit themselves, but also others, whether living or dead; not so much, by example, for their edification, as also, for their satisfaction, by redeeming them from temporal punishment. Which doctrine is not only contrary to Greg. de Valent. de Indulg. c. 1. Saint Gregory, one of their own Bishops, who taught that Christ's sufferings are herein distinguished from the sufferings Greg. Mag. of all others; because he suffered without sin, and all men suffered with sin: but also to the received doctrine in their Church, which holdeth, that the righteousness by imputation, whereby we say a man is justified, is a mere fiction and chimerical conceit. For a man (say they) cannot be righteous by another man's righteousness, nor wise by another man's wisdom: and so not justified by Christ's righteousness imputed unto him. Cannot a man be justified by Christ's righteousness imputed? & can satisfaction be made by the passions of the Saints imputed? Is the death of Christ of less p●ice & force then the sufferings of the Saints? The righteousness of Christ imputed, is a Monster in Religion; & yet the satisfaction of the Saints imputed, is with them a Catholic doctrine. And thus with one doctrine they establish imputation, and with the other, pull it down again. With one breath they condemn it, and with another they justify it. 50. join unto Satisfactions, their bastard Purgatory: 24. Contrad. for out of this doctrine, That men must satisfy in themselves, and for themselves, for the temporal punishment of their sins, springeth Purgatory: because, when they have not satisfied sufficiently in this life, than (as they teach) they must make up that which is wanting in the life to come, in the fire Bell. de Pur at. lib. 1. cap. 7. of Purgatory. This doctrine of Purgatory is directly opposite to their Sacrament of Extreme unction: for there they teach, that by this Sacrament all the relics of sin are utterly abolished and wiped away. Si quae delicta sint adhuc expianda abstergit (saith the Council of Trent:) If any sins Council Trident. Sess. 14. ca 2. Bell. de extreme. unct. lib. 1. cap. 8 remain unpurged, or to be satisfied for, this Sacrament wipeth them clean away. And the Council of Florence affirmeth, that the effect of this Sacrament is, Sanatia animae: The healing of the soul. And Bellarmine concludeth, that therefore the five Senses are anointed, because they are, as it were, the five doors, by which sins enter in unto the soul: to wit, that there might be a general purgation of all sins which remain. This is their absolute doctrine: and yet the same men affirm, that Purgatory is ordained to purge away the Bell. de Pargat. lib. 1. cap. 7. relics of sins, which in our life time we have not satisfied for: and that many sins stick so fast and close unto us, that we carry them with us out of this life, to be purged in that purging fire. This is also their doctrine. Now I would ask of them, if all the relics of sin be wiped away by this anointing Sacrament, than what use is there of Purgatory? and if the relics of sin be to be purged in Purgatory, then what use of this Sacrament? Either therefore this fire doth dry up the virtue of that sacramental Oil, or this sacramental Oil doth quench that fire. They will say, peradventure, that either all are not anointed with this Oil ● or that some that are anointed, by their own infidelity and impenitency, bar out the virtue thereof. Or, lastly, that the sin being remitted, yet the temporal punishment due unto it, is to be paid in Purgatory. To which I reply: first, that it is against the rule of their own Religion, that none that are anointed with this Oil, should go to Purgatory: for then a very small number should go to that place, seeing their Priests are so diligent, for their own belly sake, that they seldom suffer any to pass away without this Passport. Secondly, for them which bar out the efficacy of the Sacrament by their own infidelity or impenitency, not that purging fire of the Suburbs, but the devouring fire of Hell itself is prepared, as they themselves acknowledge. And thirdly, if there be not a purging away of some filthy stains of sins from the soul by that fire, but only a satisfactory punishment, why do they call it a Purgatory? Nay, and why doth Bellarmine thus define it to be a place, wherein, as it Bell. de Purgat. lib. 1. cap. 1. & lib. 2. cap. 1. were in a Prison, after this life those souls are purged, which were not sufficiently purged in this life; to the end, that being so purged, they may enter into heaven, whither no polluted thing can have admittance? And thus it remains a necessary conclusion, that either the relics of sin are not cleansed away by Extreme unction, and so that Sacrament is of no force: or, if they be, they are not then purged in Purgatory: and so that fire must needs be quenched. 51. But if this Oil will not serve to extinguish Purgatory, 25. Contrad. because the fire burneth so hot: let us add unto this the Pope's Pardons, which will (at least) evacuate and empty it, that there shall be no fuel for that fire. For they teach, that a Pardon or Indulgence, is the remission of temporal punishment, due for actual sins, out of the dispensation of the Church's Tollet. Instruct. Sacerdotum. lib. 6. cap. 21. Bell. de Indulg. lib. 1. Greg. de Valen. tom. 4. pag. 1846 Treasury. Thus doth Tollet define it, and Bellarmine, and Gregory de Valentia, adding only, that it is by means of application, of the superabounding satisfaction of Christ and the Saints, made by him that hath authority there unto. Now none hath authority thereunto but the Pope only, and such as are delegated by him to that purpose: for the keys of this Treasury were committed to Peter, and his Vicar, saith Osorius, Osor. tom. 4. con. in publ. jubil. another jesuit: and from them is derived to Cardinals, Archbishops, Bishops, and other inferior Clerks. And the Pope by his jurisdiction, may absolve all that are in Purgatory Antonin. part. 3. ●it. 22. c. 5. ●. 6. from the pain, and so empty Purgatory at once, saith Antoninus, the Archbishop of Florence: which if it be true, then either the Pope is unmerciful, if he can, and will not: for who would suffer such a number of poor souls to be so tormented, when with a word of his mouth he might release them? or, if he would, and cannot, than their doctrine is false of his absolute jurisdiction. Let them choose whether they will. But of this, more hereafter. Now to the purpose. Some of them hold, that the pains of Purgatory hold but ten years: some, an hundred: some, two hundred: they that stretch them farthest, yet say, that they must end at the day of judgement: because then, all must be Sheep or Goats, none betwixt both, of middle nature, as Beliarmine affirmeth. Well, then, if Purgatory dure no longer, than we shall not need to fear it no more, than that fire which the Philosopher calls, Ignis fatuus. For let any man go to Venice, and say but a prayer of Saint Augustine, printed in a table, and he shall have 82000. years pardon: that is longer than the world is like to endure by their own confession, and therefore longer than needs. This indulgence was granted by Pope Boniface the eight. Or, if Venice be too far a journey, let him stay at home, and but nod the head at the Name of jesus, and he shall have twenty years pardon for every time. I would nod twenty times a day if this were true, and that cometh to 7300. in the year. O how a man may disappoint this Purgatory, if he have any wit in his head! This Indulgence came from Pope john the two and twentieth. Or, if this be also too great a matter, let a man wear but an Agnus Dei about his neck, and think only in his heart on the Name of jesus at the hour of his death, and he shall have plenary forgiveness of all his sins. And for them that are there already, they are helped out daily, or at least may be, by the Suffrages and Masses of those that are alive: and if any remain there, the fault is in the Priests, that say not Masses fast enough: and the reason of that is, because they receive not money fast enough: for there is the common Proverb most true, No penny, no pater noster. To conclude, ●ser. tom. 5. pag. 859. in the year of jubilee a perfect and full p●rdou is granted to all that desire the same, or on whom the Pope will bestow it: therefore the souls in Purgatory cannot be excluded. Now Emanuel. Sa. in Aphoris. Barrad. in concord. evang. pag. 6●1. if all these things stand true, than Purgatory must fall: for who would fall into Purgatory, that may thus easily prevent it? or who would suffer any of his friends souls and acquaintance to lie burning there one hour, when it is in his power thus to redeem them? Either therefore the doctrine of Pardons is false and feigned, or else Purgatory is no better than a scarecrow. 52. Add to these, that souls only are tormented in Purgatory, 26. Contrad. Bell. de Purgat. lib. 2. cap. 9 and not bodies: but body's sin as well as souls: and some sins are committed by the whole man, to wit, body and soul together: and therefore the body is not free from the relics of sins, no more than the soul, especially from obligation unto temporal punishment. How can then these relics be purged away in this fire, when as the one part of man, which standeth in need of purging as well as the other, never cometh thither? Bellarmine saw this contradiction well enough, and therefore labours to salve it by a false position, driving out one nail of error with another: to wit, That sin is only an act of free-will; Bell. Ibid. and therefore, after the dissolution of the body and soul by death, remaineth only in the soul, and not in the dead body. But this is first false: for albeit properly it is the soul that sinneth, yet the body also sinneth, by being an instrument of the soul in sinning: and he himself saith, that some sins cannot be committed but a toto composite, by the whole man. And if the body do not sin as well as the soul, I wonder why it is punished both in this life, with corporal diseases and plagues, and after death, with putrefaction and deprivation of life, and in the day of judgement, with eternal torment in hell fire. Secondly, if it were so, that a dead carcase had no relic of sin in it, yet in that it was an instrument of sin, it is liable to temporal punishment, which is the chief ground of Purgatory, as hath been showed. And therefore I conclude, that either the body goeth to Purgatory as well as the soul; or else a full satisfaction is not made for the temporal punishment: or at least, that the fire of Purgatory is but an imaginary and witty conceit to keep men in some awe, and to maintain their own pride and pomp. 53. Next unto Purgatory, is Prayer for the dead, which 27. Contrad. is both the mother and daughter of that fire; for as it is upheld by Purgatory, a weak and imaginary foundation; so it upholdeth Purgatory, a paper building: nevertheless it is overturned by it own poised and weight. For this they Bell. de Purgat. lib. 2. cap. 18. teach, That the prayers and suffrages of the living, do nothing profit those that do enjoy blessedness, as the Martyrs, and such like: according to that of Saint Augustine, August de verbis Apostol. ser. 7. Iniuriam facit martyri qui or at pro martyro: He doth wrong a Martyr, that prays for a Martyr: nor the damned, whether they be in the lowest Hell, as reprobates, or in Limbo, as unbaptized Infants: but only the souls in Purgatory. And yet notwithstanding, they both allege the authorities of ancient Fathers, to prove the prayer for the dead, who prayed for those whom they assured themselves to be in heaven: and also by their own doctrine and practice declare, that they have used to pray for the damned. As touching the Fathers, Nazianzen prayed for Cesarius, and Ambrose for Nazian. in land. Cesarii. Ambro. de obitu Theod & Valent. in August. confess. lib. 9 c. 13. Theodosius, Valentinian and Saint Augustine for his mother. And in the ancient liturgies of the Church, prayers were made for patriarchs, Prophets, Martyrs, and the blessed Virgin Mary herself: yea, for the Popes also: as for Pope Leo for example; and yet they thought all these to be in the state of blessedness, as it appeareth in the same places where these prayers are expressed: and therefore Cassander, their Cassand. consult. art. 24. Bell. de Purgat. lib. 2. cap. 18. judicious reconciler, calleth those prayers, Testimonies of charity towards the dead, congratulations of their present joys, and professions of their faith and hope, concerning the immortality of their souls, and resurrection of their bodies; not supplications for their releasement out of Purgatory, as our Romanists imagine. Now hence thus we reason: If the Fathers prayed for them who were in possession of blessedness, than their testimonies serve nothing for their purpose, who affirm, that souls in Purgatory are only benefited by such prayers: and if souls in Purgatory be only benefited by such prayers, as they say, than they deal impertinently and deceitfully to bring in the testimony of the Fathers for maintenance of such prayers; in the one, bewraying the imbecility of their cause; in the other, the weakness of their judgements, and in both crossing themselves in that which they would build up, as the builders of Babel did. Neither doth this only bewray their fraud in misapplying the authorities of the Fathers: but also it implieth a plain contradiction: for they teach, that though we ought not to pray for the souls of the Saints that are in heaven, yet we may pray for the resurrection and glorification of their bodies, which notwithstanding are not tormented in Purgatory, but asleep in their graves. And so it followeth, that by their doctrine we may not pray at all for the Saints departed, and yet we may pray for their bodies, which are the one half of them. And again, we may not pray for any that are dead, except they be in Purgatory; and yet we may pray for the bodies of the dead, that are not in Purgatory, but in their graves. 54. If they reply as Bellarmine doth, that we may pray for 28. Contrad. Bell. de Purgat. lib. 2. cap. 18. the Saints in Heaven, not for release of any pain, but for increase of their glory, either of their souls presently, or of their bodies futurely at the Resurrection: then (I say) they contradict themselves again. For, how do the Prayers of the living do no good to any, but those that are in Purgatory; whereas they are means to increase the glory of their souls, and to procure the consummation of their body's glory also? As for their practice in praying for the damned, Damascene reporteth, that Gregory the Pope absolved Trajan, Damas'. in or at. de defunct. and a Martyr Falcenilla from the pains of hell: and also relateth out of the history of Palladius, that Saint Maehary demanded of the dead skull of an Idolater, whether the Prayers of the living did good unto them in Hell or not to whom the skull should answer, When thou offerest up Prayers for the dead, we in the mean time feel some refreshing. The like we read of judas, in the Legend of Saint Branden. Bellarmine indeed rejecteth this Tale of the skull as a Fable, Bell. Ibid. but yet he gainsayeth not the delivery of Trajan, by the prayers of Gregory. But Antoninus, the Archbishop of Florence, Antonin. part. 3. tit. 22. c. 5. §. 6. Aquia. in 4. dist. 45. art. 2. q. 2. approveth the first as an authentical Story, so doth Aquinas the last, and frameth this answer thereunto: that the souls of the damned receive no mitigation of their pain by the Prayers of the living; but only a certain vain and deceitful joy: and the School men devise strange reasons, how this should be brought to pass, some saying that trajan, by the virtue of Gregory's Prayers, returned to life, and did penance, and so obtained pardon, and glory: others affirming that his soul was not simply absolved from the guilt of punishment, but that his pain was suspended until the day of judgement: others imagining, that his soul was not freed from Hell, but from the torments of Hell; so that he should remain there, but should feel no pain: And lastly, Bernardine rejecting all these opinions, and concluding that trajan was not definitively condemned, but conditionally, to wit, the divine Wisdom foreseeing that Gregory should pray for him, and therefore to have deferred his damnatory sentence. Thus they labour in bypaths that forsake the way of Truth, and wander they know not whither. But to the point, either that is false, that souls in Purgatory are only helped by the Prayers and Sacrifices of the living, or this, that by them the damned may be either released or refreshed. 55. Lastly, both the Doctrines of Purgatory and Prayer 29. Contrad. for the dead, are directly crossed by their Canon of the Mass: for there those dead persons for whom Prayer is made, are said to rest in Christ, and to sleep the sleep of peace: and yet here they say, that none are to be prayed and sacrificed for, but those only that are in Purgatory. What, is there then any rest in Purgatory? is to be tormented restlessely in those burning flames, which in their judgement are equal for extremity, and anguish (excepting only continuance) to the pains of Hell, to be at rest, and to sleep in peace? is Purgatory become a Paradise? and the skirts of Hell the suburbs of Heaven? this is new & strange Doctrine: and yet this must needs be, if both their practice of praying for the dead in their Mass, and their doctrine of the same in their books be true. 56. Concerning invocation of Saints, it is entangled with 30. Contrad. divers absurd contrarieties: for first if it be true, which the former Doctrine requires, that we must pray for the Saints which are in bliss, that their glory may be increased: than Bell. de Purgat. lib. 2. cap. 18. it is false that we must pray unto them. For if they stand in need of our Prayers, as they do, if by them their glory is increased, than they should pray unto us, aswell as we unto them: and if they stand in need of our help being in Heaven, how can they help us being on Earth? if we be Mediators for them, how are they Mediators for us? True it is, that here below one man prayeth for another, because they stand in need of one another: but by another Doctrine which is also the truth, the Saints enjoy the sight and presence of Idem de Sanct. beat. lib. 1. cap. 2. God, and therefore are most blessed, for in him they enjoy all sinnesse of joy and glory; so that nothing can be added to that happiness, which in their souls they enjoy: and therefore one of these two necessarily are false, either we must not pray unto them, or we need not pray for them. 57 Again, they a league testimonies out of the old Testament, 31. Contrad. to prove the invocation of Saints, as that Prayer of Moses, Remember, O Lord, Abraham, Isaac, and jacob, thy Bell. Ibid. lib. 1. cap. 19 Ecchius Enchir. cap. 14. 15. Coster. Enchir. cap. 14. servants: and jer. 25. If Moses and Samuel stand before me, my soul should not be to this people: and Gen. 48. 16. and job the 51. & 2. Maccabees 15. with divers others: and yet they teach, that before Christ, there was no Saint in Heaven, but all in Limbo. Now, if they were in Limbo, and could not help themselves, until the Mediator came, how could they help others? and if they did not enjoy the presence of God themselves, how could they be certified thereby, as by a glass, of the necessities and Prayers of the living? so that it must needs follow, that either the Saints were not prayed unto, or else if they were, than they were in Heaven, and not in Limbo. Especially, seeing Bellarmine confesseth, that the Saints in Limbo Bell. Ibid. lib. 1. cap. 20. did not ordinarily know the necessities of the living: that being a prerogative of perfect blessedness: neither took care of human affairs, nor were protectors of the Church, as the Saints in Heaven are. Bellarmine indeed, seeing this absurdity, acknowledgeth, that for the reasons afore alleged, it was not a custom in the old Testament to direct their Prayers purposely to the Saints; but in their prayers to God, to allege the merits of the Saints: but herein he both crosseth himself, and all his fellows: for if it be so, why doth he and they produce testimonies out of the old Testament, to prove their invocation which is made directly unto the Saints? 58. Lastly, they affirm that no Saints may be worshipped 32. Contrad. publicly, that is, in the name of the Church, unless he be canonised by the Pope, for the avoiding of misprision: Bell. Ibid. c. ●. & 10. and yet they confess that none were canonised till 800. years after Christ, by Pope Leo the third, and also that it is lawful privately to worship any of whose sanctity I have an opinion: now I would gladly know, if this be a way to avoid mistaking, why was it forborn so long? or why is it not urged privately aswell as publicly? if canonisation were necessary 800. years after Christ, to avoid mistaking, then there was much mistaking before, or else this remedy would not have been hatched: and if it was necessary in the public service, then is it much more in private devotions, seeing private men are more propense to false suppositions, than a whole congregation is: and so this new doctrine of canonisation, not only condemneth the Idolatry offormer times, in the invocation of Saints, but also openeth a wide door to private superstition, in that kind: and so indeed crosseth and undermineth itself: for Bellarmine confesseth out of Sulpitius, that the people did long celebrate one for a martyr, who after Bell. de Sanct. beat. lib. 1. cap. 7. appeared, and told them that he was damned: and Alexander the third reprehendeth certain men, for giving the honour of a martyr, to one that died drunk: and no doubt but many such Saints are in their martyrologue at this day, notwithstanding their canonisation: so that by canonizing, they prevent mistaking, & by giving liberty to private invocation, they give occasion, if not cause of mistaking: than which, what can be more contradictory? 59 Again, when they bar all children that are unbaptized, 33. Contrad. out of Heaven, and confine them to Limbo, there to endure the punishment of loss for ever: do they not contradict another doctrine of theirs, which teacheth, that men dying without the baptism of water, if they have baptismum flaminis, vel sanguinis, that is, either suffer martyrdom for Christ's sake, or, be regenerated by his Spirit, and so have a desire to be initiated by that Sacrament, but are prevented by some means, may notwithstanding go to Heaven: for if want of baptism be a sufficient cause to keep from Heaven, than it is so as well in men grown, as in infants: and if it be not a sufficient cause, to shut up Heaven gates against men of years, then how can it be to young infants? especially, seeing infants by their doctrine, are equal to men in two things: first, that they may be martyrs, as well as they: as the children whom Herod slew in Bethl●em, are celebrated in their liturgies: and secondly, that they may be sanctified as well as they, as john Baptist was in his mother's womb: and in these two are precedent unto them, first, that they are void of actual transgressions, with which, men of years are infinitely stained, and so nearer to Heaven, than those: and secondly, though they have no desire of baptism in themselves, yet they are devoted thereunto, both by the desire of their parents, and by the purpose and intent of the Church. And therefore, all considerations, being equal in the persons, and the odds remaining, if there be any on the infant's side, it can be no less than a direct contradiction, that children unbaptized cannot be saved, and men unbaptized may be saved: for it implieth thus much in effect, that the outward baptism of water is necessary to salvation, and yet the outward baptism of water is not necessary to salvation. 60. Again, concupiscence in the regenerate, is denied 34. Contrad. Bell. de amiss. great. & stat. peccat. lib. 5. cap. 7. Concil. Trident. Sess. 5. by them all, to be in it own nature sin, and yet they all confess, that it is malum, an evil, and vitium, a vice. Is any thing naturally evil, which is not sin? or a vice in Philosophy, that is not a sin in divinity? This is strange divinity. The name of evil, we know, is used of annoyances, crosses, and afflictions; but these are natural evils, and not moral: but to do evil, can be said of nothing, but sin: and howsoever ti be true, that vice is rather the habit, than the act of sin: yet because it is the habit, is it therefore less sinful than the act? noy, is it not more sinful, seeing it groweth out of many acts, and is confirmed by custom, and almost turned to nature? In this therefore they are most contrary to themselves, when they grant concupiscence to be of it own nature an evil, and a vice, and yet not a sin: for nothing is naturally evil, but that which swerveth from good: nor any thing vice, but that which is contrary to virtue. Now all moral good and virtue is within the compass of the Law of God, and all moral evil and vice, a transgression of that Law; therefore, it cannot but follow, that concupiscence being a moral evil and vice, and therefore a transgression of the Law of God, should be cleared from being sin, of it own nature, especially, seeing as Origen saith, This is the nature of Orig. in Rom. 7. sin, if any thing be done, which the Law forbiddeth: and Bede, Beda in 1. joh. Caesar. Dial. 3. apud Nanzianz. that all that swerveth from the rule of righteousness, & sin: and Caesarius Gregory, Naianzens' brother, that sin is every assay to resist, and every resistance itself against virtue. And Saint Augustine, that therefore a thing is sin, because it ought not to August. ●e not. & great. cap. 14. & contra julian. lib. 4. cap. 3. be done, and that to do any thing amiss, is to sin: but every moral levill and vice is forbidden by the Law, swerveth from the rule of righteousness, is a resistance against virtue, and a thing that is done amiss, and ought not to be done: therefore is also sin in it own nature. They have no ways to help themselves out of these briars, but by the distinction of properly and improperly, which they say, they fetch out of Saint Augustine, as if concupiscence in the regenerate should be sin improperly, and not properly, by which the contradiction is not taken away: for they say, that it is not sin at all in it own nature, but only evil: now; if it be improperly sin of it own nature, than it is some way sin: and so that proposition is false, that it is not sin at all: and besides therefore it is said by that distinction in Saint Augustine, to be improperly sin, because it is not come to so high a perfection, as other sins are, by being without consent of will: nevertheless, he never meant, but that it was a transgression of the Law of God: and so a sin in it own nature: as may appear by almost infinite places, in his books: as for instance one for all, Concupiscence (saith he) is not only the punishment Aug. contra Julian. lib. 5. c. 3. of sin, and cause of sin, but even sin itself, because there is in it a rebellion against the Law of the mind: and therefore he Idem de ci●itat. lib. 1. cap. 25. & contra Julian. lib. 6. cap. 7. & de Joh. tract. 41. & denupt. & concupisc. lib. 1. cap. 25. calleth it a concupiscential disobedience, which dwelleth in our dying members: and in other places, an evil quality, vicious desires, unlawful lusts, etc. Therefore Saint Augustine, when he called it ●in improperly, never dreamt that is was not a transgression of the Law, but either that it was not so high a degree of sin, as those which are done with consent of will: or that because the guilt of it is taken away by baptism in the regenerate; as he speaketh in another place, Concupiscence Idem contra julian. lib. 2. is not called sin in such manner, as sin maketh guilty, because the guilt thereof is released in the Sacrament of regeneration. And thus this distinction rightly understood, standeth them in no stead, to keep their doctrine from manifest contradiction. 61. This subject might be prosecuted in many more 35. Contrad. points of their Religion, but I conclude with these two, Antichrist, and the Bishop of Rome, which I join together in this discourse, because in truth they are all one: and though they differ in name, yet they agree in nature: one egg is not liker to another, nor milk liker to milk, than the Pope is to Antichrist. As touching Antichrist therefore thus they confess, that by mystical Babylon in the Revelation, is meant ` Rome, Bell. de Rom. Pontif. l. 3. c. 13. Viega. sup. Apocal. 11. v. 12. Rhem. Annot. in Apocal. 17. 8. Ribera come. in Apocal. 14. and by and by with an other contrary blast, they puff away that again, and affirm, that Rome is not Babylon. The first is avouched in plain terms, both by Bellarmine, and Viega, and Ribera, two other Jesuits, and the whole college of the Rhemists, and divers others, convicted by the evidence of truth: and the second is insinuated by a necessary consequence out of another position: for they say, that jerusalem shall be the seat of Antichrist: and in so saying, they infer necessarily, that jerusalem is mystical Babylon, and not Rome, because the whore of Babylon is set forth in the Scripture, to be the seat of Antichrist: and it must needs be so, seeing she is called the mother of all fornications, that is, of Superstition and Idolatry, of all Atheism and heresy: and seeing she maketh drunk the kings and inhabitants of the earth, with the golden cup of her fornication, and is died red, and made drunk with the blood of the Saints, and of the martyrs of jesus: And lastly, seeing Antichrist must be one of the seven heads, to wit, the last of the Roman beast, and the last King of the Roman Empire, though not called the Roman Emperor, as Bell. de Rom. Pontif. l. 3. c. 15. Bellarmine himself confesseth. All these things considered, and laid together, it must needs be inferred by necessary consequence, that the whore of Babylon cannot choose but be the seat of Antichrist; and if it be so, then either jerusalem is not the seat, where this man of sin must reign; or by Babylon is not meant Rome, but jerusalem: let them choose which: one of these is apparently false. 62. Again, when by Babylon they understand Rome, they 36. Contrad. restrain it to heathenish Rome, under the persecuting Emperors; and say, that it is not meant of Rome Catholic and Christian, but of Rome Ethnic and Heathenish. Now if Rome be Babylon, and Babylon the seat of Antichrist, as hath been Bell. de Rom. Pontif. l. 3. c. 13. proved out of their own confession, how can Rome heathenish, under the Emperors, be it, when as they all agree, that Antichrist shall not come, until a little before the end of the world? That state of Rome, which they speak of, is passed above a thousand years since, and Antichrist is not yet come according to their doctrine. Necessarily therefore it followeth, that either Antichrist sat there then, and so is come long ago; or else that Rome was not Babylon, whilst it was under the heathen Emperors, but is, or shall be after it hath received the Christian faith. 63. Again, the Roman Empire must be removed before 37. Contrad. the coming of this great enemy: this, all our adversaries Idem l. 3. cap. 5. yield unto: and most of the ancient fathers so interpret that place, When he that hindereth, shall be taken out of the ●. Thes. 2. 8. way: and yet the state of the Roman Empire, under the Emperors, is made by them the whore of Babylon, and the seat of Antichrist: and so the Roman Empire by their doctrine, is both utterly abolished before the reign of Antichrist, and yet is not abolished at all. 63. Again, they teach, that Enoch and Eli●● must come 38. Contrad. Bell. de Roman. Pontif. l. c. 6. & cap. 12. and preach against Antichrist, and at length convert the jews: and yet they also affirm, that the jews shall receive Antichrist for their Messias. If the jews shall receive him for their Messias, how shall they be converted by Enoch and Elias to the true Messias? And if they shall be converted, how do they receive him for their Messias? If they shall be converted before antichrist's coming, and then fall away from Christ; then this could not be done by Enoch and Elias, who, by their doctrine, must come in antichrist's time: and yet it seemeth by them, they must be called before; because Bellarmine confesseth, that Antichrist must be an Apostate, and the head of the Apostasy: but the jews cannot make an Apostasy before they be called. Again, if they shall be converted in antichrist's time, how shall Antichrist reign three years and an half, when all his Subjects shall be taken from him? And lastly, if they shall be called after the destruction of Antichrist, as indeed they suppose, them how can that be, seeing Ibid. cap. 9 the destruction of Antichrist shall not be but immediately before the end of the world, even five and forty days, and no more? Shall a whole Nation be converted in so short a time, and being converted, continue no longer, to make profession and practice of their conversion? Thus one absurdity being granted, a thousand follow. 64. Besides, they say, that Antichrist shall be borne of the 39 Contrad. Ibid. cap. 12. Tribe of Da●: and yet the jews shall receive him for their Messias. Whereas notwithstanding it is a manifest and confessed thing that the jews look for their Messias out of the Tribe of juda, and not out of the Tribe of Dan. To stop which g●p, they are driven to say, that indeed he shall truly rise out of the Tribe of Dan, but shall feign himself to be of the Tribe of judah, and of the family of David. As if the jews were so credulous to believe his report without proof: or that they kept so slight an account of their Genealogies, in which never any people were more scrupulous: or, as if a distinction of their Tribes remained to this day, their Genealogies being defaced so long since by Herod: and themselves scattered through all Countries of the world. Either therefore he must be of the Tribe of juda, in truth, more than by a counterfeit simulation; or else the jews will never receive him. 65. Lastly, they teach, that jerusalem is to be the seat of 40. Contrad. Antichrist, and the jews his peculiar Subjects: and yet they also confess, that he shall be the last Emperor of Rome, though not called by that name; and therefore that the Romans shall be his Subjects. From whence I thus conclude; that if the Roman Empire be the Dominion of Antichrist, than it is not likely that he should be the expected Messias of the jews, nor that jerusalem should be his seat: for never any Roman Emperor kept his Imperial residence in that City: and if the jews be his Subjects, and jerusalem the seat of his Kingdom, than it cannot be that he should be the last Emperor of Rome. 66. And thus much of Antichrist in general. Now of the 41. Contrad. Bishop of Rome in particular; who, if he be not, as we constantly believe, this very Antichrist; yet, (as Gregory their own Pope confesseth) is his forerunner, because he claimeth to himself the title of Universal Bishop. Concerning the Pope, their presumption is, that he cannot err in any case, in those things which pertain to faith, nor yet which concern manners, when he teacheth judicially, and speaketh out of his Chair: and yet they do not deny, but that he may be an Heretic. This is confessed by most Popish Doctors: Boz. to●●. 2. de ●ig. eccles. l. 28. cap. ult. Fran. Victor. Relect. 4. nu. 6. Occam. quaest. de Sum, Pontif. cap. 9 Bell. de Rom. Pontif. lib. 4. c. 6. as Bozius, who saith, that he may be an Heretic, yea, write, teach, and preach heresy. And Victoria, that in dispensing against the Decrees of Councils, and former Popes, he may err and grievously sin. And Occam, that many things are contained in the decretals, which savour of heresy. And it is so faintly denied by Bellarmine, that his denial is almost as good as a confession▪ for he saith, that it is probable, and may godlily be believed, that the Pope cannot be an Heretic. He doth not resolutely avouch it, but only coniecturally expend his opinion: but yet denieth not, but that he may err in some causes as a private man. And it is a Decree of their own, that the Pope may be found negligent of his own and his brethren's salvation, and draw innumerable people D. 4. Si Papa. with him into hell. This gross and manifest contradiction they labour to cover by a silly and ridiculous distinction: for thus they creep betwixt the bark and the tree: The Pope may err as he is Man, but not as he is a Pope. Orthus, He may err in his private opinions, but not è Cathedra, by way of definition. Or thus, He may err when he instructeth a particular Church: but he cannot when he purposeth to direct the Vniversail Church. Or thus, He may err in the premises, but not in the conclusion. But this is a senseless and ridiculous shift. For first, if he may write, teach, and preach, and decree heresy, as out of Occam and Bozius: and err in his Dispensations, as out of Victoria, than he may err judicially, and è Cathedra; for these are judicial exercises of the Chair. Secondly, if the Pope may be an Heretic, as he is a Man, and have a sound saith, as he is a Pope; then as he is a Man, he may go to hell, and as he is a Pope, to heaven: but both mu●● go to heaven or to hell together; therefore both of them either err or not err together: and if he err in his own private judgement, how can he but err in his public determinations, which are but fruits of his judgement; especially, seeing the main promise whereupon this infallibility of the Pope's Chair is grounded, was made not only to the Office, but also to the person of Peter? Luk. 22. 32. I have prayed for thee that thy faith may not fail: as Bellarmine himself confesseth, and Augustine, Chrysostome, Bell. de Rom. Pontif. lib. 4. c. 3 Aug. de correp. & great. cap. 8▪ Chrys. hom. 83. in Mat. Theophil. in cap. 22. bic. Theophilact, and others of the Fathers expound it as a personal privilege, without any mention of his Office: nevertheless, let it belong to his Office, if that will do them any good: then I say, What reason is there, that the privilege of Peter's person should not be derived to the Pope, as well as his Office, seeing they cleime the latter by the same title, by which Peter had the former? and if Peter's faith could not fail, neither in himself, nor in his Office, by virtue of that promise; then the Pope, if he be Peter's successor, must be in the same case, that is, neither to err personally nor judicially: or if he err one way, than also to be subject to error the other. Lastly, experience hath taught, that Popes may err, even as they are Popes, and that judicially: yea, and also have been condemned for Heretics: As Honorius the first, whom three general Councils condemned for a Me●othel●te. And john the two and twentieth, who was constrained to recant his judgement touching the soul, by the University of Paris. And john the three and twentieth, who was condemned for an Heretic, by the Council of Constance, Eras. annot. in 1. Cor. 7. for denying the immortality of the soul. And divers others, who not only in their private opinions, but in their public doctrines, have taught and maintained notorious errors. 67. Another doctrine of theirs is, that the Pope is the 42. Contrad. head of the Church, and yet they deny not, but sometimes the Pope is no true nor sound member of the Church: how can he be the head of the Church, that is no sound member thereof? nay, no member at all, not so much as the tail, as the jewish Rabbins call the Bishop of Rome, in disdain: except their last distinction help them, quatenus Papa, and quatenus homo, I know not how they will rid themselves out of this snare; and yet that will not help them, neither in this case: for is it likely, that Christ will make a reprobate, the head of his Church, and commit the custody of the same to an Atheist, an Heretic, or an Epicure, or a Necromancer, or a monster of nature, as all stories ●all john 12. and as many of them have been? Surely either as he is a Pope, he is not the Church's head: or as he is a man, he must needs be a member of the same. If they say, that we give unto a King the same title of head and governor of the Church, who notwithstanding is often a tyrant, and waster of the Church, and a very reprobate: I answer, that in attributing these titles of dignity to Kings, we do not positively set down what every one is: for if he be a destroyer of the Church, he is not an upholder of it; but what every one ought to be in regard of his office: but the Romanists absolutely set it down, that though the Pope be a wolf, wasting the flock of Christ, and though he lead by his doctrine and example, infinite souls with him to hell, yet he is still actually the head of the Church, quatenus Papa, and no man may say unto him, Why do you so? 68 Again, it was decreed by two Councils, and those 43. Contrad. assembled, authorized, and confirmed by Popes themselves, that the Council was above the Pope; and yet the Council Concil. Constant. & Basill. Bell. de Concil. lib. 2. cap. 17. of Lateran, under Pope Leo the tenth, decreeth peremptorily, that the Pope is above all Councils: & so also most of the modern Romanists affirm. Now if the decrees of Councils lawfully assembled, and approved by Popes, be the doctrines of the Church, than here is one doctrine quite contrary to another, one Council opposite to another, yea, one Pope to another: which is no new nor strange thing, but ordinary in the Church of Rome. As witness, Pope john the two and twentieth, and Pope Nicholas, about the question of our saviours manner of possessing earthly goods: and Pope Celestine, and Pope Innocent the third, in the question of divorce, in the case of heresy: and Pope Pelagius, and Pope Gregory the first, in the question of putting away the wives of Subdeacons; one of these crossing the other judicially, and one gain saying, what the other defended. And most notorious is that which divers Chronologers testify of Pope Stephen Sigebert. Polonus. Sigonius de reb. Ital. lib. 6. Lui●prand. ver. per Europe. gest▪ lib. 1. cap. 8. Concil. Reven. anno Dom. 898. the sixth, how he decreed in a Council, that they who were ordained Bishops by Pope For●●sus, his predecessor, were not ordained lawfully, because the man was wicked, by whom they were ordained; & therefore he did unordain them, and reordaine them again: thus Stephen judicially crossed Form●sus, and he again was crossed and condemned by Pope john the ninth, even for this fact, and his new ordaining marched with new baptizings. 69. Lastly, they constantly maintain, that the Pope is 44. Contrad. not Antichrist; and yet they affirm that he is the Vicar of Christ here on earth: a flat contradiction: for the word Antichrist signifieth not only an enemy unto Christ, but also one that taketh upon him the office and authority of Christ: the pr●position 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, affording naturally, and properly, both significations, as appeareth in these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an opposite, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Proconsul: in the first whereof it signifieth opposition, and the second substitution. Now then, if the Pope be Christ's Vicar general on earth, than he is in the last sense Antichrist: and being so in the last sense, it is most likely that he is also the same in the first: because the Antichrist spoken of in the Scripture, is described to be such a one as is not an open and outward, but a covert and disguised enemy, having two horns like the Lamb, that is, counterfeiting the humility and meekness of Christ, and making a Apoc. 13. & 17. glorious profession of religion, with a show of counterfeit holiness, when notwithstanding he speaketh lies in hypocrisy, and uttereth words like the dragon, and is the greatest enemy to Christ jesus and his Gospel that ever was: so that in that he is Christ's Vicar, he is Antichrist, by their own confession, in that sense, and being so, is probably Antichrist also in the other: because the true Antichrist must be both the one and the other. And so for the conclusion of this point, we have not only the mystery of iniquity, that is, Antichristianisme in the manifold contradictions and oppositions thereof, but even Antichrist himself lurking in his den, professing himself and his followers to be the only true Church of God, and pretending himself to be the Prince of the covenant, as Saint Jerome speaketh, that is as much as to say, the Vicar of Christ: and without doubt, as the sweet harmony in Christian Religion, and every part thereof with itself, is a pregnant argument of the infallible truth thereof: so the miserable opposition and contrariety in the Religion of the Church of Rome, and that most of the doctrines therein contained, either with themselves, or with other, as I have in part here showed, leaving a fuller demonstration thereof to some other that shall more deeply search into them, do evidently evince, that it is the Religion of Antichrist; and therefore not only to be suspected, but even to be abhorred of all them that love the truth, or that desire the salvation of their souls. The IX. MOTIVE. That Religion, whose doctrines are in many points apparently opposite to the word of God and the doctrine of the Gospel cannot be the truth: but such is the Religion of the Church of Rome, ergo etc. 1 IN the Chapter going before, I have showed how the Romish Religion is contrary to itself, that is, falsehood to falsehood: now in this, my task is to demonstrate, how it crosseth the word of God, that is, falsehood to truth; which being proved, I hope, no man which is not drunk with the poisonous cup of the whore of Babylon's fornication, will doubt of the vanity and falsehood thereof. Now my purpose is not to enter into the lists of disputation, and confute their opinions by strength of argument, (that combat hath been valiantly performed by many of our Champions:) only my intent is, first to show how their doctrines contradict the plain text of God's word, and secondly, to wipe away their subtle and intricate distinctions, whereby they labour to make a reconciliation betwixt the word of God, and their opinions; which shall be my only task in this Chapter: for it is to be noted, that there was never any generation so happy, or rather so miserable in distinctions, as the Romanists are: they maintain their kingdoms by distinctions, by them they blind the eyes of the simple, dazzle the understanding of the unadvised, set a gloze upon their counterfeit ware, cover the deformity of their Apostate Church; and lastly, extinguish the truth, or at leastwise, so darken and obscure it, that it cannot shine so brightly as it would: but in seeking to extinguish the light of truth, they distinguish themselves from the truth: and as jacob by his particoloured sticks, occasioned a brood of particoloured sheep and goats: so they, by their fond distinctions, bring forth a particoloured and counterfeit Religion: as I trust to lay open to the world, in this discourse following. 2. The mayor or first proposition being without all controversy▪ I pass over in silence, and come to the minor or second Minor. proposition, which is, that the Religion of the Church of Rome in many doctrines is apparently opposite to the word of God. 3. The Gospel teacheth, that 〈◊〉 one only God is to be 1. Mat. 4. 10. Mat 6. 9 1. Pet. 5. 7. Psal. 50. 15. jer. 17. 5, 7. invocated and worshipped, and that after that manner which he hath appointed in his word, and that all the confidence of our salvation is to be placed in him alone: but the Romanists command not only to invocate God, but also Angels and Saints departed, and in time of danger to expect help and succour from them, and to repose our trust and confidence in them also. 4. Bellarmine distinguisheth and saith, that God alone indeed Bell. de Roman. Pontif. l. 3. c. 23. is to be worshipped, and invocated with that kind of adoration, which is due only unto God: but yet the excellent creatures may be honoured, and some of them invocated, not as gods, but as such as are God's friends, that is, with an inferior kind of worship. Answer. Aquin. p. 3. q. 25. art. 3. l. 4. Concil. Trident. Sess. 13. cap. 5. Gregor. de Valent. de Idolat. l. 2. cap. 7. Cerem. Rom. Eccles. l. 1. tit. 7. Aquin. 2. 2. q. 96. art. 4. & part 3. q. 25. art. 4. Pontif. Rom. part. 2. tit. de benedict. nou● crucis. ●r●uiar. Rom. in hymn. ad beat. virgin. Apost. martyr. & in ●ff●c. defunct. Biel. lect. 80. in expes. can. miss. 5. But these distinctions cannot extinguish the truth: for first they give by name the highest worship that can be, to wit, Latria, to the Image and relics of Christ and the cross, and to a piece of bread in the Sacrament, insomuch that Gregory de Valentia, a famous jesuit, and Bellarmine's compear, is in this regard driven to say, that some kind of Idolatry is lawful. Secondly, if they should deny this, yet their doctrine and practice doth apparently proclaim as much: for when they say to their Agnus this, It breaketh and quasheth all sin as Christ's blood, do they not equal them to Christ? when they place their hope and confidence in Saints and relics, do they not equal them to God? when they pray, that by the merit of a golden, silver, or wooden cross, they may be freed from sin committed, do they not equal it with our Saviour that died on the cross? when they desire at the Saints hands grace and glory, do they not equal them to the God of grace, and glory? when they call the blessed Virgin the Queen of Heaven, and give unto her one half of God's kingdom, even the half of mercy, do they not equal her to her maker? Lastly, when they offer sacrifice to relics and Missal. Rom. tit. derit. seruand. in celebr. miss. Images, as namely, burn frankincense, set up tapers, offer the calves of their lips, do they not equal them to God? for all these duties are proper and peculiar parts of God's service; and therefore in attributing them to creatures, they give unto them plainly that service and worship, which belongeth to God alone. 6. The Gospel teacheth, that remission of sins, and everlasting 2. Esay 63. 3. 1. joh. 1. 7. 1. joh. 2. 2. Act. 4. 14. Rhem. Col. 1. 24. Biel. 3. d. 19 art. 2. cond. 5. Bell. de Purgat. lib. 1. cap. 14. Bell. de Rom. Pont. l. b. 3. c. 23. life, is bestowed upon us freely, not for any works or merits sake of our own, but for jesus Christ's sake, the only begotten Son of God, who was crucified for our sins, and rose again for our justification: But the Romanists teach, that we are justified and saved, not by Christ's merits only, but in part for Christ's sake, and in part for our own contrition, obedience, and good works. 7. Bellarmine answereth, that their doctrine is falsely charged, to say that sinners are justified, partly for their own works sake, and partly by Christ: for (saith he) by a distinction there be three kind of works; one, of those that are performed by the strength of nature only, without faith and the grace of God: another, of such as proceed from faith and grace, but not from a man fully justified: and therefore are called works of Preparation; as Prayer, Alms, Fasting, Sorrow for sin, and such like: and the third, of such which are done by a man justified, and proceed from the Spirit of God dwelling in his heart, and shedding abroad charity in the same. Now concerning the first, he acknowledgeth that we are not justified by them, by the example of Abraham, Rom. 4. and therefore that they most impudently belie their doctrine, that fasten this opinion upon them. As touching the second, he saith, that these works Preparative are not meritorious of reconciliation and justification by condignity and justice: yet in as much as they proceed from faith and grace, they merit after a sort; that is, obtain remission of sins. The third sort of works he boldly and confidently affirmeth, to merit not remission of sins, because that was obtained before: but everlasting glory and happiness, and that truly and properly. 8. This Bellarminian distinction may be distinguished by Answer. two essential qualities: first, Folly; secondly, Falsehood. Folly: for it maketh nothing to the taking away of the Antithesis before mentioned: for when as he confesseth, that the second kind of works do merit remission of sins after a sort, and the third eternal life absolutely, what doth ●e but acknowledge that which we charge them withal, and which himself rejected a little before as a slander? namely, that we are justified and saved partly by our own merits, and partly by the merits of Christ: for the Gospel saith, We are saved by Christ's merits alone: and he saith, We are saved by our own merits also. And thus the folly and vanity of his distinction evidently appeareth. 9 The falsehood showeth itself in two things: first, in that he affirmeth, that they do not teach, that works done before grace do merit any thing at God's hand: for though it be a Canon of the Council of Trent, charged with an Anathema, Concil. Trident. ●ess. 6. can. 1. If any man should say, that a man may be justified by his own works, wrought by the power of nature, without the divine help by Christ jesus: and Bellarmine seemeth to affirm as much in this place. Yet Andradius, that famous Interpreter of that forenamed Council, one of the most learned men of his age, and that knew well the mysteries of that Council, doth tell us, that by divine help the Council understood not the grace of regeneration, and special work of God's sanctifying Spirit, but heroical motions, stirred up in the unregenerate and unbelievers: and that by this special help they might do works void of all fault, and meritorious of salvation. And Bellarmine confesseth in other places, Bell. de justif. lib. 4. cap. 20. Salmer. t●●. 5. pag. 41. Council Trid. Sess 6. can. 7. that they are good, suogenere: that is, morally: and Salmeron the jesuit, that they dispose and prepare a man for justification: and the same Council of Trent in the seventh Canon following, doth curse them that shall say they are sins, or that they deserve the hatred of God. Now if these kind of works be good in their kind, and preparatives to justification, and not sins, nor deserving the hatred of God, but such as whereby the Heathen were saved; then it is a probable falsehood in Bellarmine, when he saith by their doctrine, that these works do not justify, nor help any thing to the justification of a sinner. 10. Secondly, it is false also which he affirmeth, concerning the second kind of works: to wit, of preparation, that though they proceed from faith and grace, yet they do not justify: for Bellarmine in another place doth not stick to Bell. de justif. lib. 1. cap. 13. Idem. cap. 17. say, that this faith justifieth by way of merit, and deserveth forgiveness of sins after a certain manner: and here in this place, that these works proceeding from faith, do merit after their manner, and obtain remission of sins; which if it be true, than it must needs be false which he said before, That they make not our works to concur with the merits of Christ, for the remission of sins, which is the point of opposition: and that which also he affirmeth here, That these works do not justify, seeing remission of sins is of the very essence of justification: for none have their sins forgiven, but they are justified; and none are justified, but they have their sins forgiven: they concur in one, if they be not one and the same: And therefore if these works merit remission of sins, they must needs also merit justification. And thus Bellarmine's distinction doth no ways free their doctrine from opposition to the doctrine of the Gospel. 11. The Gospel teacheth, that he which repenteth and 3. Mark. 1. 15. Ephes. 3. 12. Heb. 4. 16. Heb. 10. 19, 22. Mat. 9 3. Mat. 9 22. joh. 16. 33. Rom. 8. 15. 1. joh. 3. 14. Chytraus. come in Revel. cap. 9 heareth the promise, aught to believe it, and be persuaded, that not only other men's sins, but even his own are pardoned for Christ's sake, and that he doth please God, and is accepted of God, and in this faith ought to come unto God by prayer. But the Church of Rome teacheth, that a man must always doubt of the remission of his sins, and never be assured thereof; which doubting (as Chytraeus truly speaketh) is plainly repugnant to the nature of faith, and a mere heathenish doctrine. 12. Bellarmine answereth here not by a distinction, but by a negation, denying flatly that the Scripture teacheth any such doctrine, that a man may be assured of the remission of his sins, and his reconciliation with God: and this he seemeth to prove by two arguments; one, because it is contrary Eccles. 9 to other plain and manifest places of Scripture: another, because all God's promises almost have a condition annexed unto them, which no man can justly know whether he hath fulfilled or no. 13. It is good for Bellarmine here to use a plain negation: Answer. for their doctrine is so manifest, that it will admit no distinction: the Council of Trent hath put that out of all question Concil. Trident. Sess. 6. cap. 9 and distinction. For it teacheth in express words, that no man ought to persuade and assure himself of the remission of his sins, and of his justification; no though he be truly justified, and his sins be truly and really pardoned. This doctrine is so evident, that Bellarmine could neither distinguish, as his custom is, nor yet deny it; and therefore he freely confesseth it: and yet Gropper condemned it as an impious doctrine: Gropper. Catharin. assert. & Apolog. Domin. Sot●. Apol. cap. 2. and Catharinus, at the Council of Trent, defended the contrary, that the child of God, by the certainty of faith, knoweth himself to be in the state of grace. And so did also Dominicus a Sot●, and divers others of their own stamp But there is great cause why the Church of Rome should maintain this doctrine of doubting very peremptorily: for as Chemnitius Chemnit. exam. pars 1. pag. 183. well observeth, all the Market of Romish superstitious wares is built upon this foundation: for when as the conscience, being taught to doubt of solution, doth seek for some true and sound comfort, and not finding the same in faith, through the merits of Christ, than it flieth to it own works, and heapeth up together a bundle of superstitious observations, by which it hopeth to obtain favour at God's hands: hence arise voluntary vows, Pilgrimages, Invocations of Saints, works of Supererogation, private Masses, sale of Pardons, and a number such like trash: and when as yet they could not find any sound comfort in any of these, at last was Purgatory found out, and redemption of the souls of the dead out of that place of torment, by the suffrages and prayers of the living. Now the Romanists, fearing lest these profitable and gainful wares, whereby an infinite tribute is brought into their coffers, should be bereft them, have barred out of their Church this doctrine of certainty of salvation by faith, of which if men's consciences be once persuaded, they will never repose any more confidence in those superstitious trumperies. 14. But we, with Luther, may boldly say, that so odious Luther in Gen. cap. 41. and impious is this doctrine, that if there were no other error in the Roman Church but this, we had just cause of separation from them: and with Chytraeus, that it is repugnant to the nature of faith, and a mere heathenish doctrine. For it doth not only nourish men's infirmities, who are too much pro●e to doubting, but even encourage them thereunto, and teach that we ought to doubt. But that we may come to the point, is not this indeed the doctrine of the Gospel, that we should not doubt of our salvation? why then doth our Saviour command all to repent, and believe the Gospel? By Mat. 1. 15. which he plainly teacheth, where true repentance goeth before, there belief in the Gospel, that is, assurance of forgiveness of sins by the blood of Christ, doth follow: and that we ought every one to be thus assured, seeing this is a precept evangelical, which doth not only give charge of doing the thing commanded, as the Law doth; but also inspireth grace and power to effect it: as Saint Augustine well Aug. de Spiritis & litter. informeth us, when he saith, The Law was given, that grace might be sought; and grace was given, that the Law might be fulfilled. Why doth Saint Paul say, that the Spirit of God Rom. 8. 15. witnesseth unto our spirits that we are the sons of God? Neither is this witness of the Spirit a doubtful and uncertain certificate: for Saint Paul, in the words going before, calleth it, the Spirit of adoption, whereby we cry, Abba, Father, and not the spirit of bondage, to fear any more. When therefore God doth shed abroad his Spirit into our hearts, crying, and making us to cry, Abba, Father, in faithful, not formal prayer, that is a certain testimony to our spirits, that we are the sons of God. For as Saint Jerome Hierom. in Gal. cap. 4. well noteth, We never durst call God, our Father, but upon conscience of the Spirit dwelling in us. Neither do we ever upon this ground call God, our Father, but withal we are, or aught to be persuaded that we are his children. 15. Again, why doth he say in another place, that all they which believe the Gospel, are sealed with the holy Spirit of promise? Are God's children sealed? and can they not Ephes. 1. 13. see nor know the Seal? Is not this one use of a seal, to confirm a covenant, assuring the certainty of the performance thereof to him to whom it is made? Yea, doth not Saint john say, Hereby we know that we dwell in him, and he in us; because joh. 4. 13. he hath given us of his Spirit? And again, doth not the holy Ghost so ascribe this knowledge of justification and salvation on to a man's self, that he denieth it to all others? To him that overcometh, I will give a white stone, and in the stone a new Revel. ●. 17. name written, which no man knoweth sa●● he that receiveth it. What is this white stone, but the absolution and remission of a sinner? what is the new name written in it, but the child of God? This no man knoweth, but he that hath it; therefore he that hath it, knoweth it. What can be more plain? And yet this is the exposition almost of all Divines upon that place. To omit all other testimonies, doth not the Scripture now teach this doctrine, touching the certainty of salvation? 16. I but, saith Bellarmine, all God's promises, for the most part, are conditional, and no man can certainly know whether he hath performed the condition; and therefore cannot assure himself of the promise. To which I answer, that albeit, in regard of our infirmity, we are not able to fulfil the conditions required in God's promises: yet we are assured that we shall fulfil them, through him that strengtheneth us: and so, as the Apostle Paul said in one place, We can do nothing, no, not so much as think a good thought. Yet in another 2. Cor. 3. 5. place he saith, I can do all things through Christ that strengtheneth me. So may we say of ourselves, We cannot do Phil. 4. 13. anything of ourselves: yet in Christ jesus we can do all things: By his might we can keep his Commandments; though not perfectly, yet so, as our defects are made up by his perfection, and our endeavours accepted in his mediation: for his sake it is given unto us, not only to believe in him, but also to suffer for him: and by his never-failing Phil. 1. 29. grace, and everlasting love, we are assured that we shall persevere unto the end. And therefore Origen saith, that it is Phil. 1. 6. Orig. in jerem. hom. 1. impossible that that which God hath once quickened should either by himself or any other be killed. Thus there is no condition required of the children of God; but they are assured that they can perform it, though not in full measure, and by their own strength, yet in that measure which God will accept, and by the strength of his Spirit which dwelleth in them, and sanctifieth them to do his will. And thus this third Antithesis is nothing impeached by Bellarmine's cavil. 17. The Gospel telleth us, that there is but one only propitiatory 4 Heb. 9 25. 28. Heb. 10. 12. 14. Sacrifice in the world, which is Christ jesus the Saviour of the world, who offered up himself once, and no more, for to take away the sins of his people. But the Concil. Trident. Sess. 6. cap. 2. can. 1. 2. 3. 4. Church of Rome teacheth, that every Mass is a propitiatory Sacrifice for the quick and the dead: and that every Priest, as often as he saith Mass, doth offer up Christ unto God the Father, as a Sacrifice for sin. 18. Bellarmine here distinguisheth again, and saith, that Bell. de Rom. Pontif. l. 3. 6. 23. indeed there is but one only propitiatory Sacrifice in the world, to wit, that which was once offered upon the Cross; but yet that one Sacrifice may be reiterated in mystery by the same high Priest Christ jesus, by the hands of a carnal Priest. And again, he in another place distinguisheth this Sacrifice Idem. de missa. lib. 1. cap. 25. into bloody & unbloody, & saith, that there was but one bloody Sacrifice of Christ, and that on the Altar of the Cross: but there are many unbloody sacrifices of the same Christ in their daily Masses. And lastly, that the sacrifice of the Mass is but an application of the Sacrifice of the Cross unto men's souls, for the actual remission of sins purchased by Christ upon the Cross. 19 Here is much ado to little purpose, three distinctions, Answer. and all not worth a rush: for all of them are mutually contrary to each others, and vain, and frivolous in themselves: first, if the sacrifice of the Mass be a repetition of the sacrifice of the cross, than it is not an application of it: for it is one thing to reiterate, and another to apply: and therefore if the Priest doth reiterate it, than he doth not apply it: and if he doth apply it, than he doth not reiterate: for to reiterate, is to do again that which was done before, and to apply, is to make use of that which was done, but not to do it again. Beside, if the mass be a repetition, and application of the sacrifice of the cross, then how is it an unbloody sacrifice? can that bloody sacrifice be repeated and applied after an unbloody manner? that is as much as to say, it is a sacrifice, and yet not a sacrifice, especially no propitiatory sacrifice: seeing as the Apostle Heb. 10. speaketh, without the shedding of blood, there is no remission of sins. Again, if the mass be a repetition of that bloody sacrifice of Christ on the cross, than it is a repetition of Christ's death, and a crucifying of him again; for the sacrifice of Christ, and the death of Christ is all one: and if it be so, than it must needs be bloody aswell as that: for the repetition of a thing, is the doing of the same thing again. And lastly, if it be an application of it, than it cannot be a repetition of it: nor indeed the same in specie with it; for the application of a thing, is not the thing itself in any reason: and thus these distinctions are at civil war with each other: and indeed like deadly enemies do cut each others throats. 20. But let one of their own learned masters, Peter Lombard, Lombard. lib. 4. o●st. 12. conclude this point for us; who saith that Christ dying upon the cross, offered himself, & is sacrificed daily in the Sacrament, because in this Sacrament there is a commemoration of that sacrifice of the cross which was once offered: this he spoke, convicted by the truth. And the Council of Trent also in another place Concil. Trident. ●ess. 22. v. cap. 1. doth almost, if not fully speak as much, when it saith, that jesus Christ left to his Church a sacrifice, by which that bloody sacrifice which he made upon the cross, might be represented, and the memory thereof continued: which if it be true, then being convicted by their own consciences, and confessions, it remains, that that doctrine which holdeth that the mass is a true, real, propitiatory sacrifice, is opposite to the doctrine of the Gospel, which teacheth the contrary: and so this fourth Antithesis is safe and sound, for all that Bellarmine can say against it. 21. The Gospel teacheth, that both parts of the Sacrament are to be ministered to all Christians; and of the cup it saith expressly, Drink ye all of this: but the Church of Rome hath decreed, that none should drink of the cup, but the Concil. Trident. Sess. 5. cap. 1. & 3. Clergy, and that the people should content themselves with the other part of the Sacrament. 22. Bellarmine distinguisheth of the word (All) and saith, Bell. de Rom. Pontif. l. 3. c. 23. By it is not to be understood all the faithful, but the Apostles only; which he proveth by Saint Mark, who saith, that they drank all of it, that is, all the Apostles which sat at table with our Saviour Christ, and not all the Christians that believed in him. 23. But to his distinction, (not all Christians, but all Apostles) Answer. Cyprian. de c●na Domin. Basil. de baptis. Cyril. catechism. mist. ●. Theodor. 1. Cor. 11. & 12. Theophil. 1. Cor. 11. Aug. in Job. tract. 26 Ambros. 1. Cor. 11. Chrysost. hom. 1●. in 2. Cor. Hier. in 1. Cor. 11 Aquin. 1. Cor. 11 Durand. Ration. l. 4. cap. 55. Biel. in Can. lect. 52. Alphons contra haeres. l. 6. Lorichius de pub missa. G. ossa. Cassand. Consult. art. 22. I answer, that this is Bellarmine's conceit, or rather deceit; and he borrowed it of Andradius the famous expositor of the Council of Trent: but it is a miserable gloss (woe be to it) that so soully corrupts the text: first, the fathers understood by the universal All, all the faithful; and that the Apostles here in this great action, were not Pastors, but sheep, Christ himself the great shepherd, being the distributer and divider of this Sacrament. I shall not need to repeat their words, they are so evident and ordinary. Let the margin direct the Reader to them, if they desire satisfaction in this point. 24. Secondly, many of their own Doctors so interpret it, as Thomas Aquinas, Durand, Biel, Alphonsus de Castro, Lorichius, the author of the gloss, and divers others. Cassander's testimony shall stand in stead of all the rest: he saith plainly, that the Western Church believed for a thousand years, that our Saviour Christ gave this Sacrament to his disciples, representing the persons of all the faithful: and he addeth reasons, why the wine as well as the bread was to be received; both for a more full representation of the passion of Christ▪ and signification of our full spiritual nourishment in Christ, and also the full and perfect redemption of our bodies and souls, by the body and soul of our Saviour. This Cassander repeats to have been the opinion of the Latin & Greek Church, for the space of a thousand years. What an upstart distinction then is this of Bellarmine, who notwithstanding ceaseth not to brag that they have all antiquity on their side? 25. Thirdly, we have Saint ` Paul thus interpreting the words of his Lord and Master, who spoke nothing but by the direction of the Spirit: for whereas our Saviour saith, Drink ye all of it, Saint Paul saith, Let a man examine himself, 1. Cro. 11. and so let him eat of this bread, and drink of this cup. But all must examine themselves before they come to the sacrament: therefore, all are enjoined to drink of the Sacramental cup: let us choose then whom we will believe, whether Saint Paul or Bellarmine: for Saint Paul interprets this All one way, and Bellarmine clean contrary. 26. Lastly, reason itself disapprooveth this exposition: for first I would ask him, whether that which our Saviour commanded to be done at his last Supper, were to be done once and no more, or often, even to the end of the world? If he say once, and no more, the words will confute him which say, Do this in remembrance of me: if often, then by All, he meant not the Apostles only; for the Apostles lived not till the end of the world. Again, if by All was intended the Priests only, than not only the people should be excluded from the cup, but from the bread also: for if in these words, Drink ye all of it, he speaketh to Priests only, then in these words, Eat ye all of it, he speaketh to none but Priests: for they are both spoken to one and the same persons. And thus the people should have no part of the Sacrament at all: for the same All that is in one, is in the other. And to conclude, if the Apostles stood here in stead of Pastors or Priests, why did they not minister the Sacrament? It is the part of a Priest, as he is a Priest, to minister the Sacrament to others, and when he receiveth it himself, than he standeth for a common Christian, and not for a Priest, for a sheep, not for a shepherd. But they did not minister, but receive; therefore they stood not here for Priests, but for the whole body of the faithful. And thus this distinction being battered by the testimony of fathers, confession of their own Doctors, authority of Saint Paul, and strength of reason, doth fall to the ground like Babel: and this fifth Antithesis is nothing weakened by Bellarmine's Sophistry. 27. The Gospel teacheth, that true repentance, or conversion 6 Luk. 24. 47. Act. 26. 18. Mark. 1. 15. to God, is an earnest sorrow of heart for sins committed, and faith persuading that they are certainly remitted for Christ's sake. But the Church of Rome teacheth, that contrition indeed is one of the parts of repentance: but they feign that it meriteth a remission of sins, and to it they add auricular confession not commanded by God, & satisfaction, or voluntary works, by which they say, that the punishments of sin are satisfied, & that these also may be redeemed by money and purse-penance. All which whole doctrine is very blasphemous against the merit of the Son of God, who only made satisfaction for our sins. 28. Bellarmine here from distinguishing, falleth to railing, and accuseth us of manifest lying and falsehood, in laying that to our charge which we are not guilty of: but whether is the liar he, or we, let the Reader judge. First therefore, that true repentance is not a bare sorrow of heart for sin, but such a sorrow, as is joined with, and ariseth from faith, appeareth by this, because contrition without faith, leads to desperation, and not to salvation, as the woeful examples of Cain, Esau, and judas declare: and therefore the Romanists themselves do not exclude all manner of faith from repentance, but only that faith which apprehendeth remission of sins by Christ, which special faith, whereby remission of sins is believed and obtained, is joined with repentance, Luke 24. 47. Act. 26. 18. This is our doctrine, and it is warranted by the holy Scripture: though it pleaseth Bellarmine to say, that it is a bare assertion, without Scripture. 29. As touching their crossing of it, we need fetch no other proof, then from the Council of Trent, which in express Concil. Trident. Sess. 4. cap. 3. can. 4. words denounceth Anathema to those that make this faith, whereby we believe the remission of our sins, a necessary ingredient into true repentance: and yet it propoundeth reconciliation and remission of sins to such as do repent: let all the world therefore know, to the eternal shame of the Romish Religion, that remission of sins, and reconciliation, by their doctrine, may be obtained by repentance, without faith, than which, what can be more opposite to the Gospel of jesus Christ? 30. If they reply that they make faith the foundation of repentance, I answer, why do they then exclude it out of repentance? is the foundation no part of the house? yes, it is the chiefest part: either therefore it is not the foundation of repentance, or else it is necessarily required to the essence of it; one or the other must needs be false: but here is the mystery of this iniquity: by faith they mean nor a belief of the remission of our sins by the blood of Christ, which is the true evangelical faith, but a general persuasion of the truth of their Religion, and a particular conceit, that he which performeth the work of penance, in the three parts thereof, shall thereby obtain pardon of his sins, and reconciliation with God. 31. Secondly, whereas he saith, that we do not satisfy for the eternal, but for the temporal punishments of our sins, either here in this life, or in Purgatory: he speaketh nothing for the clearing of their doctrine from opposition to the Gospel▪ for the Gospel teacheth, that Christ our Redeemer hath made a full and perfect satisfaction for the sins of joh. 1. 29. 1. joh. 2. 2. all the world, yielding a sufficient and worthy recompense and contentment to God for them: and therefore, they which say that we must give any manner of satisfaction ourselves, whether for the temporal or eternal punishment due unto them, do evidently cross the doctrine of the Gospel. And Aquin. part. 3. q. 48. art. 4. this Aquinas▪ one of their own illumined Doctors, doth in effect confess, when he saith, that the passion of Christ was a sufficient and super abundant satisfaction for the sin and guilt of punishment of mankind, his passion was as it were a price or payment, by which we are freed from both these obligations: to bring in then the foggy mist of human satisfactions, is to eclipse and darken the glory of Christ's all-sufficient redemption. 32. Thirdly, whereas he findeth fault with Chytraus, for saying without proof, that auricular confession is not commanded of God, and yet he himself doth not prove it is; we might drive out one nail with another, and return upon him his own answer: but I reply further, that divers of his own fellow Doctors have avouched as much: for Maldonate, Maldon. Sum. q. 18. art. 4. Eras. epistol. de amabil. ●cel●sconcord. Gloss. apud Grat. Decret. de penitent. distinct. Rhenan. praefat. in ●rg▪ Tertul▪ de poenit. Erasmus, the gloss in Gratian, and Gratian himself, and Rhenanus, with divers others, are of the same mind, as may appear in the texts quoted in the margin, whose words I forbear to set down, because I shall have occasion to handle the same in a more proper place; one thing I cannot omit, that the testimony of Rhenanus is so plain, that our adversaries, not able to give answer sufficient unto it, have by their peremptory authority said, Deleatur, let it be blotted out: as they deal also with Polidore Virgil in the like point, and with all other that stand in their way. 33. Lastly, the redeeming of penance by the purse, though Bellarmine shuffle it over never so cunningly, yet is so palpable an abuse, and so contrary to the doctrine of the Gospel, that the very naming of it, is a sufficient declaration of the foulness of that Religion, which maketh a mart of sin, and setteth repentance, which is the gift of God, to sale, for a little earthly dross, and exchangeth punishment due to the body and soul, for a little pinching of the purse. 34. The Gospel teacheth, that marriage is permitted and 7 Heb. 13. 4. 1. Tim. 4. 3. set free for all men, both Priests and people; and that the prohibition of marriage and meats is a doctrine of Devils. But the Romish Religion forbids marriage to a great part of men, to wit, Priests and Monks, and commands to abstain from certain meats, upon certain days. 35. Bellarmine excepteth, and saith by a distinction, that Bell. de Roman. Pontif. l. 3. c. 23 when the Apostle saith, Marriage is honourable amongst all men, he meaneth not all in general, for than it should be honourable betwixt the father and the daughter, the brother and the sister; but only those that are lawfully joined together, which they that are bound with a vow, cannot be. 36. It is a strange forehead, (but no marvel, seeing it is the forehead of the whore of Babylon) when the Scripture saith, Marriage is honourable amongst all men, to exempt their Votaries from this honour, as if they were not in the number of men, but beasts: and as the assertion is strange in impudence, so the reason is more strange in folly: for though the father may not marry the daughter, nor the brother the sister, without incest; yet the father may marry, and the daughter may marry, and the brother, and the sister also, so that they take those that are not prohibited by the Law of God, and nature. Now let him show that God's Law forbiddeth Votaries to marry, and then he saith something to the purpose: but by his own confession, together with many of his pewfellows, the prohibition of marriage is no divine, but human Cassand. consult. art. 23. ●ell. de Cleric. lib. 1. cap. 19 Aquin. 2. 2 q. 88 art. 11. Gratian. cons 26 q. 2. Esponsae. in tit. c. 1. Concil. Trident. Sess. 24. Socrat. histor. lib. 12. cap. 8. Synod. sexta in Trullo. can. 13. Hierom. ad Oce●●. epist. 83. c. 2. ordinance and institution: yea, the Council of Trent itself calleth it but an Ecclesiastical Law; and therefore not a Law of God, but a decree of the Church. 37. Add to this impudence and folly, his crossing of all antiquity: for in the Council of Nice, Paphnutius allegeth this place of Scripture, against those that went about to take away the use of marriage from the Clergy; and in the sixth general Synod, it is expressly applied to the same purpose. And Jerome, in defence of Charterius a married Bishop, produceth the same text. 38. As touching Chrysostom's speech to Theodorus the Monk, alleged by Bellarmine, though it seemeth a little to favour them at the first view: yet in another place he cleareth himself from that suspicion: for he saith plainly, that Marriage is so honourable and precious, that a man with it may ascend into the sacred Chair of a Bishop. What hath Bellarmine got now by Chrysostom's testimony? Surely this: If all that Chrysostome saith, be sound doctrine, than it is an error in the Church of Rome, to inhibit all that are consecrated by holy Orders, from the use of the marriage bed: For by Aug contra Faust. lib. 30. c. 6 Chrysostome, Bishops may marry. Saint Augustine's testimonies, alleged by him in the one and twentieth Chapter, are little to the purpose: for in the first he saith plainly, that the Church of God doth not forbid marriage; but only prefer virginity before it, as a greater good: and in the second he approveth only abstinence from meats, and that from all in general; and that to this end, for the castigation and mortification of the body: and not either for merit sake, or that it is a thing unlawful, or that we may glut ourselves with some kind, and may not so much as touch others, upon pain of heresy, which is the doctrine of the Church of Rome. This is all that S. Augustine's words import; which, as they do not deliver them from opposition to the Gospel, so they manifestly imply these two conclusions: first, that the Synagogue of Rome is not the Church of God, for it forbiddeth marriage to Priests, not as a lesser good, but as a thing simply evil. And secondly, that they maintain in this their Church that doctrine, which of S. Paul is called, The doctrine of Devils: for they forbid both Meats and Marriage at some times, and to some persons, as things sinful and unlawful. And whereas the Fathers, almost in general, say, Cyprian. lib. 1. cap. 11. Tertul. lib. de monogam. Coster. Enchir. cap. 17. that it is better for such as have vowed continency, to marry, then to fall into the fire of lust; they conclude filthily, to their eternal disgrace, It is better for a Priest to play the whoremonger, and keep a Concubine, then after his vow of continency to be coupled in wedlock. 39 But Bellarmine covereth her nakedness (whereof he Bell. quo supra. is, as it seemeth, some what ashamed) with a fig leaf of a distinction: for he saith, that fornication is not simply better than marriage, but in respect that a man hath before entered into a vow, in which regard to marry after the vow, is a greater sin then to commit fornication: and this he proveth by an example from a married woman, whose husband is either continually absent or sick, so that he cannot perform the marriage debt unto her. It is not said unto her, It is better to marry then to burn; but she ought to keep her faith to her husband, and by fasting and prayer keep under and tame the concupiscence of her nature: and therefore, saith he, that precept or permission, Let him marry, is not spoken to all, but only to such as are free, and not if they be bound and have given their faith unto God. 39 To which I answer two things: First, I ask him, whether this vow which 〈◊〉 talk of, be only against marriage, or against all manner of incontinency? If they say that it is the vow of chastity, and that it is against all manner of incontinency, then how can it be that it should be broken more by marriage, then by fornication, by having a wife, then by keeping a whore? and that to marry, in respect of the vow, should be a greater sin, then to commit whoredom? especially, seeing marriage is God's ordinance, and fornication, of the devils institution: that an honourable and holy estate, and this a filthy and ugly sin. If they say that the vow is against marriage only, than what a Religion is Popery, that teacheth her people to vow against marriage, and not against fornication? against wives and husbands, but not against whores and varlets? Surely that Religion that maintaineth this, cannot be of God. 40. Secondly, to his example I answer: Marriage cannot be enjoined to her that is married already, albeit her husband be either absent or impotent: for that is contrary to God's ordinance, Mal. 2. 14. Mat. 19 5. But the vow of single life is not God's ordinauce, especially in so high a degree as marriage is: for at the most it is but a Council, whereas the other is a flat Precept to all that cannot contain: and besides, they that are married, may expect the blessing of God upon them, using the means for their restraint in a godly manner, and begging continency at God's hand; because they are in a calling ordained by God: but they that are in a vow, who either enter rashly, or are thrust in against their wills, and contrary to God's Commandment, not being able to abstain, but proudly presume upon their own strength, how can they hope for God's blessing upon them, to strengthen them against the temptations of the flesh? And thus this example, together with the distinction itself, maketh no whit to the justifying of their doctrine; but that it still remaineth in plain contrariety and opposition to the Gospel of jesus Christ. 41. The Gospel teacheth, that there is one true and solid 8. foundation, upon which the Church of God is built, 〈◊〉 to wit, 1. Cor. 3. 11. Act. 4. 11. 12. our Lord and Saviour jesus Christ. But the Romish congregation crieth out, that Peter, and the ordinary succession of Popes, and the Church of Rome, is the foundation of the whole Church, and that the Church is built upon them, and not upon Christ alone. 42. Bellarmine distinguisheth of foundations, and saith, that Christ is the primary and principal foundation of the Church: but that doth not hinder, but that there may be secondary foundations: and for proof thereof he allegeth, Ephes. 2. 20. where it is said, that we are built the foundation of the Prophets and Apostles: and, Apoc. 11. 14. where the twelve Apostles are made the twelve foundations of the Church. 43. To which I answer three things: First, that though it be true●●, that the Apostles be the secondary foundations of the Church, laid upon Christ the true Rock and foundation, as twelve goodly stones, and that upon them the Church is built, to wit, upon Christ primarily and principally, and upon them secondarily: yet it doth not take away the Antithesis of their doctrine to the Gospel: for they say, that Peter is the only secondary foundation, and that he, as the chiefest stone, is laid next unto Christ; and the rest of the Apostles built immediately upon him, and mediately by him upon Christ. But those Scriptures say, that the twelve Apostles are twelve precious stones, laid one by one upon Christ, and not one upon another: and twelve foundations equally proportioned to each other, and not one placed upon the top of another: and so it is true, that as the prerogative of the only singular foundation belongeth to Christ, so the honour of being secondary foundations, is equally divided among the twelve Apostles: and so Peter in this respect hath no greater prerogative than the rest. And therefore this distinction delivers them not from the snare, seeing that it maketh all the twelve Apostles altogether joint-foundations of the Church: and they would have Peter to be the only foundation next unto Christ, upon whom both the Church of God, and the Apostles themselves are built. 44. Secondly, I answer, that when the Apostles are said Aug. de verb. Dom. ser. 13. Greg. Nyssen. in testim. ex veter. testam. de trinit. contra judaeos. Cyril. de trin. l. 4. Chrys. in Mat. hom. 55. Ambr. in Ephes. cap. 2. Hilar. de trinit. lib. 2. Bell. praefat. controvers. de sum. Pont. Esay 28. 16. 1. Pet. 2. 6. 8. to be foundations of the Church, it is not meant of their persons, but of their doctrine, as witness almost all the Fathers: for concerning person, it is true which Saint Paul saith, No man can lay any other foundation beside that which is laid, jesus Christ, 1. Cor. 3. 11. But the Romanists would not have the doctrine of Peter, but the person of Peter to be this foundation: and for proof thereof Bellarmine fetcheth this argument from the Prophet Esay, saying, Behold, I will lay in Zion a stone, a sure foundation: which is a plain and manifest Prophecy of Christ, and not of Peter, as the Apostle Peter himself expoundeth it: where, by the way, we may note the fearful outrage of these Romish Rabbis against the truth of God, and the God of truth, whilst, to the end they may advance their Pope's dignity by Peter, they wrest and pervert the Scriptures, and apply the Prophecies belonging to the Son of God, to his servant Peter, and so make Peter himself, nay, the holy Ghost, a Lyar. It were not credible, that such blasphemous thoughts and words should nestle in the heart, and issue out of the mouth of any, but that the Apostle Saint Paul hath foretold us, that in the time of Antichrist, because men would not receive the love of the truth, that they 2. Thes. 2. 10. 11 might be saved: therefore God would send them strong delusions, that they should believe lies, etc. But to the point: If Christ's person be the only true foundation of the Church, in whom all the building, being coupled together, groweth unto an Ephes. 2. 21. holy Temple in the Lord: and that not the persons, but the doctrine, and faith of the Apostles, are those secondary foundations which the Scripture speaketh of, as hath been proved out of the Fathers: then the opposition is undefeasible, namely, that there is but one person the foundation of our Church, which is our Lord and Saviour, the Son of God, Christ jesus; and yet that Peter's person should be the foundation of the Church also together with Christ. 45. Thirdly, I answer, that both in truth, and also in propriety of speech, there can be but one foundation of one building: those stones that are laid next to the foundation, are not properly a secondary foundation, but the beginning of the building upon the foundation: and for that cause, when Peter, and the rest of the Apostles are called twelve foundations, it cannot be understood, that they were any ways properly foundations of the Church, either first or second: but that our Saviour, who is the substance and subject of their doctrine, is the only true and singular foundation of the Church, and that there is none other besides him: for if, when it is said that we are built upon the foundation of the Prophets and Apostles, is meant the doctrine of the Prophets and Apostles, as must needs be, because the Prophets are coupled together with the Apostles, which lived not in the Christian Church, and therefore could not be personal foundations of it, and Christ crucified is the substance of their doctrine: than it must needs follow, that the Apostles meaning is nothing else, but that we are built upon Christ, whom the Prophets and the Apostles preached and believed in. And thus S. Hilary understood it, and Saint Ambrose, and Anselmus, Hilar. de Trin. lib. 6. & lib. 2. Ambrose. Anselmus. who giving the foundation of the Church to Peter, expoundeth it sometimes of his faith in Christ, and sometimes of Christ himself, in whom he believed. And thus do also Salmeron the jesuit, and Cardinal Caietane in their commentaries Salmeron. Cajetan. upon that place, and Peter Lombard, together with the gloss upon the place, interpret. And so this distinction of a primary and secondary foundation, hath no foundation in the word of God. 46. The Gospel teacheth, that no Apostle or Bishop, or other 9 Luk. 22. 26. joh. 20. 22, 23. Mat. 18. 18. 1. Cor. 3. 4. 5. Minister of the Gospel, is superior to another of the same rank, or hath greater power and authority than another, in respect of their ministery; but that all Ministers in their several degrees, have equal power of preaching the Gospel, administering the Sacraments, binding, and losing: But the Bishop of Rome challengeth to himself a supreme power over all other Bishops, and over the whole Church, and braggeth that he hath by right, a title to both the swords, both spiritual and temporal, and that both jurisdictions do originally pertain to him, and from him are conveyed to others, etc. 47. Bellarmine here first confesseth, and secondly distinguisheth: he confesseth, that the Bishop of Rome hath a supreme power over all other Bishops and the whole Church: and denieth that either those places here quoted, or any other do prove the contrary. 48. To which I answer: first, that whereas out of Luke 22. 26. and 1. Cor. 3. 4. he extracteth a disparity, and an inequality: I answer, that no man denieth it; and therefore he fighteth with his own shadow: he should prove not a bare superiority, which we confess, but a superiority in the same degree; as of one Bishop to another, and that in power, not in execution, wherein standeth the point of opposition. 49. Secondly, whereas he saith, that though the power of remitting and retaining fins, and binding and losing, was communicated to all the Apostles, yet Peter was ordained chief Pastor over them all; because our Saviour Christ said unto him alone, Feed my sheep: and, To thee will I give the Keys of the Kingdom of heaven: I answer, that in this he crosseth both himself, the Fathers, and the truth: himself, for elsewhere he confesseth, that the keys, both of Order Bell. de Rom. Pontif. l. 1. c. 22. and jurisdiction, were given to all the Apostles indifferently: and therefore it must needs follow, that Tibi dabo claves, was not spoken singularly, to Peter, but generally, to them all: for if Christ gave the keys to them all, as he confesseth, then without doubt he promised them to them all, or else his word and his deed should not accord together. And again, he acknowledgeth that all the Apostles had both power and commission to feed the sheep of Christ, when (Mat. 28.) he bade them all, Go, teach and baptise: and they all did put that commission in execution: therefore it must needs follow, that no singular power was given to Peter, when as Christ said unto him, Feed my sheep, unless we will say, that the rest had not the same commission. 50. The Fathers: for Saint Cyprian saith plainly, that all Cyprian. de simplicit. praelat. the Apostles were the same with Peter, endued with equal fellowship both of honour and power, and that a primary was given unto Hilar de Trin. lib. 6. Peter, that the Church might appear to be one. Saint Hilary is of the same mind, You, O holy and blessed men (saith he) for the merit of your faith, have received the keys of the kingdom of heaven, and obtained a right to bind and loose in Heaven and earth. Saint Augustine saith, that if when Christ said, To thee Aug. in johan. tract. 50. will I give the keys of the kingdom of Heaven, he spoke only to Peter, than the Church hath not the power of the keys: but if the Church hath it, than Peter receiving the keys, represented the Church. And lastly, Leo, one of their own Popes, confesseth Leo ser. 3. de vniuers. assump suae. as much, when he affirmeth, that the strength of this power of the keys, passed unto all the Apostles, and the constitution of this decree unto all the Princes of the Church. 51. Lastly, the truth: for when the Apostles strove for superiority, Christ, who is truth itself, and would not have concealed so necessary a truth, if it had been a truth, upon so fit an occasion, never preferred Peter, but exhorteth all, and so Peter also, to equality and humility: yea, not only so, but expressly forbade all kinglike and monarchical superiority amongst them; and not only tyrannical, as Bellarmine would have it, as may evidently appear by comparing Luk. 22. 26. with 1. Pet. 5. 3. 52. Thus he confesseth their doctrine: next he cometh to distinguish of it, namely, that their Apostolical power was equal in respect of the people, but yet not equal between themselves; in which respect Peter was not only a common Pastor with his fellow Apostles, but extraordinarily pastor pastorum, a Pastor of the Pastors, that is, of the Apostles themselves: this is his distinction: but it is idle and vain, as may appear by this reason: because, if he were the chief Pastor of the Apostles, than he either ordained them to their offices, or fed them with his doctrine, or governed them by his authority, or did some part of the office of a Pastor unto them: but he neither ordained them; for Christ himself did that: joh. 20. 21. Act. 2. 3. norred them with doctrine; for they were all taught of God, and equally received the holy Ghost, which did lead them into all truth: nor governed them; for they sent him, he did not send them, and called him to an account, he did not call them; and therefore was no ways to be esteemed their Pastor and superintendent, but their equal, and Co-Apostle. 53. And whereas he defendeth the extravagant of Pope Boniface (which is so rightly termed, for containing a most extravagant doctrine from the truth) he must needs defend this double jurisdiction by the speech of Peter to our Saviour, Ecce duo gladii, behold, here are two swords, and his answer to the same, It is enough: with how absurd a collection it is, let his own fellows be judges. Franciscus de Victoria, Stella, Maldonate, Arias Montanus, and Suares the jesuit: All which, with many others, reject this collection of theirs, as most absurd, and impertinent: I conclude, if Pope Boniface did extravagate in that extravagant, in the application of this place, why do they hold, that the Pope cannot err judicially? If he did not, whydoe so many learned men of his own side contradict him? Either sure the Pope's two swords are ru●●ie, and cannot be unsheathed, or else he would never suffer his authority to be thus diminished, not only by his enemies, but even by those that fight under his own banner. And thus this Antithesis also stands unblemished, for all that is yet said to the contrary. 54. The Gospel teacheth, that there is but one Mediator 10 1. Tim. 2. 5. 6. 1. joh. 2. 1. joh. 14. 13. joh. 14. 6. Heb. 9 15. betwixt God and man, even the God-man jesus Christ, and that he being the only Propitiatour, is also the only Mediator. But the Church of Rome teacheth, that as many Saints as are in Heaven, so many Mediators and Intercessors we have to God; and among the rest, the blessed Virgin, the mother of our Lord, whom they call their Aduocatresse, Deliveresse, Mediatresse, Saviouresse, and Comfortress. 55. Bellarmine seeketh to escape from this Contradiction, Bell. de Sanctor. beatit. l. 1. c. 20. by a threefold distinction: first he saith, that Christ indeed is the only Mediator of redemption, because he only made reconciliation betwixt God and us, by paying the ransom for our sins; but nevertheless the Saints are Mediators of intercession, by praying for us. This he barely affirmeth, without any proof; and therefore it seemeth he would have us take it upon his word for current coin, without any trial: but we have learned out of God's word, to try the spirits, and to weigh all such ware in the balance of the Sanctuary: and therefore finding by the Scripture, that Christ did not only pay the ransom for our sins, but also, that he maketh request for us. and not finding in all the book of God, that the Saints in Heaven either do present our prayers unto God, or make request for our particular necessities, we have just cause to reject this distinction, as too light ware, and as counterfeit coin. 56. I but (saith he) the Saints triumphant pray for the Saints militant, therefore they are their Mediators. I answer, Though it be granted that they do pray for them in general, which indeed is not denied: and in particular, which can never be proved; yet the argument hath no good consequence, that therefore they should be our Mediators: for (as Bellarmine Ball. de Christ● Mediate. l. 5. c. 5. himself confesseth) A Mediator must be a middle-man, differing from each party at variance, after some sort: but the Saints triumphant are not medi●, betwixt God and us, both because in presence they are always with God, and never with us, and also in semblance more like to God, then unto us, for they are perfectly happy, holy, and righteous, we being miserable, sinful, and wicked: and in knowledge they are satisfied with heavenly objects, and have no participation with human affairs: being therefore thus far removed from us, and so near knit unto God in all these, by his own rule, they cannot any ways be our Mediators, neither of redemption, nor intercession. 57 His second distinction is that Christ is called the only Mediator, because he is the Mediator, not only in regard of his office, but also of his nature, for that he is in the midst betwixt God and man, he himself being God and man. To which I answer, that it is most true which he saith, but yet it is both contrary to that which he himself hath delivered elsewhere, and also overthroweth that which he holdeth here: for the first, he laboureth to prove in another place, that Christ is the Mediator only in respect of his human nature, and here he saith, in respect of both natures: how can these be reconciled? marry, by another distinction: It is one thing (saith he) to be a Mediator in respect of person, Bell. de Christo Mediate. l. 1. cap. 1. 3. 4. and another thing in respect of operation: in the first, Christ is the Mediator by both natures in the second, by his human nature only. As if he did not operate and work the Mediation in the same respect that he is Mediator. ay, but he will say, the chief work of our redemption was the death of Christ, but the Godhead cannot die: therefore, etc. I answer, Though Christ died as he was man, yet the person that died, was God and man: for (as Tolet his fellow jesuit and Cardinal Tolet. comment. in job. 10. observeth) Christ died not as other men, in whose power it is not, either to hold the soul in the body, or to recall it back again, being expelled: but Christ joined his soul and body together at his pleasure: as he that holding a sword in one hand, and a scabbard in another, pulls it out, or thrusts it in at his pleasure. By which it is plain, that though Christ died in respect of his manhood, yet the author of his death was his Godhead, & so he is our Mediator in both natures. Secondly, he overthroweth his own position, by this distinction: for first, if Christ be the only Mediator in respect of office and of nature; then the Saints are no ways our Mediators: for if they be, they must be one of these two ways, unless we will say, that they do that which belongs not unto them, but like busy-bodies, are pragmatical in another's charge: which, far be it from us to think of those blessed creatures; but both these ways (he saith) Christ is the only Mediator; therefore the Saints, by his own conclusion, are no Mediators at all. 58. His third distinction is, that therefore Christ is called the only Mediator, because he prayeth for all, and none for him: but the Saints are such Mediators, that they themselves stand in need of a Mediator. I answer, that therefore they are no Mediators at all: for if the Saints in Heaven stand in need of a Mediator themselves, than it must necessarily follow, that they are not Mediators at all: for they that are parties, cannot be umpiers. And this is that which Aug. contra ●ar. l. 2. cap. 8. Saint Augustine plainly affirmeth (though Bellarmine laboureth to distort his words to another sense) when he saith, He, for whom none entreateth, but he entreateth for all, is the only true Mediator. And thus it is clear, that the doctrine of the Church of Rome, touching the mediation of Saints, is directly contrary to the doctrine of the Gospel. 59 The Gospel teacheth, that Christ jesus hath made a two 1. joh. 1. 7. 1. joh. 2. 2. Esay. 53. 45. full and perfect satisfaction for all our debts, and so is our full and perfect Redeemer: But the Church of Rome teacheth, that Christ hath satisfied but in part for our debts, to wit, neither for all our sin, nor for all the punishment due unto all our sin, and so that he is not our full and perfect Redeemer. 60. This doctrine of the Gospel is so evidently propounded in holy Scripture, that our adversaries themselves acknowledge it in general to be true: for Aquinas, where the Apostle saith, I suffer all things for the Elects sake, that they may also obtain the salvation which is in Christ jesus, asketh Aqui in 2. Tim. 2. lect. 2. this question, What, was not the passion of Christ sufficient? and answereth to the same, Yes; as touching the working of salvation. And Bayus saith, that there is but one satisfaction only unto God, and that of Christ: yea, Bellarmine himself Bayus de Indulg. cap. ult. Bell. de Purgat. lib. 9 cap. 10. acknowledgeth as much in general; for he affirmeth, that the merit of Christ is sufficient to take away all sin and punishment: neither dare any of the rest for shame in plain words deny the same: because, if they did, many manifest texts of Scripture would convince them of impiety and heresy. 61. And that the other is the doctrine of the Church of Concil. Trident. Sess. 4. sub Iuli● cap. ●. Catechism. Rom. tract. de satisfact. Tapper. explicat. art. Lovan. art. 6 Vega lib. 13. cap. 36. Rome, the Council of Trent will witness, which thus defineth: When God forgiveth a sinner, he forgiveth not all the punishment, but leaneth the party by his own works to satisfy, till it be washed away. Yea, they affirm not only, that we ourselves must satisfy for the temporal punishment, but also for the relics of sin, and for the fault itself; yea, for that punishment that should be suffered in hell, excepting the eternity: yea, so impious and shameless are some of them, whose books are notwithstanding authorized by the Church of Rome, that they affirm, that Christ died only for original sin, and that the satisfaction of Christ deserveth not the Aquin. tom. 17. Opus 58. Sacra. Altar. cap. 1. fol. 41. Col. 2. Tapper. tom. 1. art. 6. pag. 154. Biel. 3. Dist. 18. & 19 Scot Durand. Biel. in Suares tom. 1. disp. 4. sect. 11. name of a satisfaction for our sins. Let the world judge now, whether these positions of the Church of Rome be not flat contrary of the Gospel of jesus Christ: for the Gospel attributeth to Christ all sufficiency of meriting and satisfaction: but these fellows make him a Satisfier party parpale for the sin, but not the punishment, & yet not for all our sins neither, but for a part of them: as for original, & not actual; or iffor actual, yet for mortal only, and not for venial. And this is the Romish Religion, though palliated with the name of Catholic, and hidden from the sight of the common people, under the vail of an implicit faith: which, if they should but see, they could not choose but abhor. 62. For the healing of this wound, Bellarmine applieth his wont plaster of a distinction. Christ's satisfaction (saith Bell. de Purgat. ●. 1. cap. 10. he) is in virtue sufficient, but not in act efficient, except it be applied by our satisfaction: and therefore that there is but one only actual satisfaction, which is ours; which by the grace and efficacy of Christ's satisfaction, taketh away the punishment of our sin, and maketh a just recompense to God for the same. 63. But this distinction first undermineth itself: for if Christ's Bee a satisfaction, than it is an actual satisfaction: if it be not an actual one, than it is none at all. Did not he actually die, and rise again? Did not he actually by that death of his, satisfy God's justice for all the Elect? Doth not the strength and efficacy ofhi death stretch itself backward to Adam, and forward to the last believing child of Adam upon earth? If all this be true, than it must needs be intolerable blasphemy, to say, that actually there is no satisfaction, but our own, and that Christ's satisfaction which he made for our sins, is indeed no satisfaction, except it be by the means of ours, which must apply it, and as it were, give efficacy unto it. 64. Again, the ground of his distinction is absurd: for where doth the Scripture make our satisfaction a means to apply Christ's satisfaction unto us? It telleth us of other Rom. 10. 17. 1. Cor. 10. 16. Gal. 2. 27. Ephes. 3. 17. means of application, to wit, outward, the Word and Sacraments: inward, faith in respect of us, and the Spirit, in respect of God: but no where of this new-devised means, which they talk of: and besides, how can our satisfactions apply Christ's unto us, whereas they are both satisfaction, and that to God, and that for our sins? Nay, when as he saith, that our satisfaction doth include the satisfaction of Christ in it, and so both together make but one compound satisfaction: if they be of one natur●● how can one apply the other? If they be one in mixture, and composition, how is the one severed from the other? These be absurd inconsequences, and irreconcilable. 65. Lastly, if the strength & power of satisfying, which is in our sufferings, is wholly from the grace of God, & the virtue Scot Durand. Biel. in Suares ●om. 1. diss. 4. sect. 11. Bell. de Purgat. lib. 1. cap. 10. of Christ's satisfaction, why do some of them hold, that a man by power of nature, without grace, may be able to satify for Venial sins, and expel them? nay, why doth Bellarmine say, that a righteous man hath right to Heaven, by a twofold title; one of the merits of Christ, by grace communicated unto him; and another of his own merits? By which, he plainly divideth our merits from Christ, and ascribeth a satisfactory power to them, equal to the death of Christ itself, and that without the help of grace. Nay, why do they not say plainly, that Christ hath satisfied for us, without any intermixing of our own; but that their wisdom perceived, that then Purgatory, Masses, Penance, Romish pardons, yea, and the Pope's Kitchen itself, and the very marrow of all their Pomp, shall fall to the ground? And this indeed is the very ground of this blasphemous doctrine. 66. Doctor Bishop, misliking this distinction, as it Bishop's answer to Master Perkins reform Catholic. seemeth, flieth to another. In sin (saith he) there are two things, the one is the turning away from God, whom we offend: The other is, the turning to the thing, for the love of which we offend. Now, the turning away from GOD, both the sin, and the eternal pain, due unto it, are freely through Christ pardoned: but for the pleasure we took in sin, we ourselves are to satisfy, and according to the greatness thereof, to do penance. Thus dreameth Doctor Bishop: but let his own fellow Doctor waken him, and he of greater credit than himself: Aquinas it is, who rejecteth this Aquin. suplem. q. 13. art. 1. distinction, as nothing worth, and giveth this reason of his rejecting, because satisfaction answereth not to sin, but according as it is an offence to God, which it hath not of converting to other things, but of averting and turning from God. And surely his reason is passing good: for to v●● the Creatures, and to love the Creatures, is not sin: but to use them disorderly, and to love them immoderately: which disordered use, & immoderate love, is the very turning, and aversion from God: and therefore, to say, that we satisfy not for our aversion from God, but for our conversion to the creatures, is to say, either that we satisfy for that which is no sin, or else, that some part of sin is not an aversion from God: both which, are equally absurd, and Doctor Bishop cannot give a third: and therefore his distinction is a mere foppish dream, without head or foot. 67. The Gospel teacheth, that there is given no other 12 Act. ●▪ 12. name under Heaven, whereby we must be saved, but the name jesus. But the Church of Rome propoundeth unto us other names to be saved by, as, the Virgin Mary, the Saints, and Martyrs, yea, Francis, and Dominick, etc. For they make them Mediators of intercession to God for us: which office belongeth only unto Christ, as hath been showed; and they teach, that we are saved by their merits, aswell as by the merits of Christ; and that as there are divers mansions in Heaven, so among the Saints there are divers offices; some have power over one thing, some over another, as Saint Peter against infidelity. Saint Agnes for Chastity. Saint Leonard for Horses. Saint Nicholas against shipwreck. Saint james for Spain. Saint Denis for France. Saint Mark for Venice, etc. Yea, they would make men believe, if a man, being otherwise a viler sinner, die in the habit of Saint Francis, or Saint Dominick, etc. must needs go strait to heaven, without any more ado: and that, as it may seem, though he hath neither faith nor repentance. 68 Lastly, they are not ashamed to say, that the death and passion of Christ, and of the holy Virgin together, was Galat. de arcan. Catholic. verita●. Bridget. Revel. pag. 21. for the redemption of mankind: and as Adam and Eve sold the world for one Apple; so Mary and her Son redeemed the world with one heart: and therefore as they called him Saviour, so her Saviouresse: as him Mediator, so her Mediatresse: as him the King of the Church, so her, the Queen. If this be not to repose the confidence of our salvation upon other names, besides the Name of jesus, let the world be judge. 69. Yet for all this, they think to cover this their filthiness by a distinction: for they say that they do not fly Bell. de Sanct. beatit. l. 1. c. 17. to the Saints, as authors and givers of good things; but as Impetrators and Intercessors. To which I answer▪ that to omit their doctrine which hath at large been discovered before, the very form of their prayers doth extinguish this distinction: for when they cry and say, O Saint Peter, have mercy on me, Save me, Open me the gate of heaven, Give me patience, Give me fortitude, etc. And to the blessed Virgin, O Mediatrix of God and men: o Fountain of mercy, Mother of grace, Hope of the desolate, Comforter of the desperate, etc. receive this my humble petition, and give me life everlasting: And to Saint Paul, Vouchsafe to bring us, whom thou hast caused to know the light of truth, after the end of this mortality, thither, where thou thyself art: Do they not make them authors and givers of these things? Yes, in word, (saith Bellarmine) but not in sense: for the meaning of these Bell. Ibid. petitions is, that by their prayers and merits they would obtain of God these good things. But, alas, how should the common people understand their meaning, seeing the sound of their words are so plain to the contrary? Again, why do they not propound their sense in plainer terms, but leave it thus involved under dark riddles, to the great offence of thousands? And lastly, how harsh an interpretation must this needs be in the ears of all men, Give me everlasting life, that is, Pray to God that he would give me it? If a man should speak so in his common talk, no man would understand him otherwise then his words sound: how much less can these spiritual matters be otherwise understood than they are spoken? Surely this shift is so silly, that if it might stand good, what might not a man speak, and yet excuse it sufficiently after this manner? And though the Council of Trent seem to grant to the Saints the power only of intercession, as Bellarmine also doth: yet the Roman Catechism, set Catechis. Rom. forth by the commandment of the Pope, and decree of the same Council, doth clearly and expressly attribute unto the Saints the power of Mercy, Grace, and Donation of benefits. Whereby it appeareth, that this is not the opinion of some private men, but the received and approved doctrine of the Church. And thus this distinction vanisheth before the truth, as snow against the Sun. 70. The Gospel teacheth, that every soul be subject to 13 Rom. 12. 1. 1. Pet. 2. 13. the higher powers: and that we submit ourselves unto all manner of ordinance for the Lords sake, whether unto King or unto Governors, etc. And our Saviour himself confesseth, that joh. 19 11. Pilate had power ever him from God, when he faith, Thou couldst have no power at all against me, except it were given thee from above. But the Church of Rome teacheth, that neither the Pope himself, nor any of his Clergy, are subject to the temporal power of Princes, either to be judged of them, or punished by them, no not in cases of fact, when they are guilty of heinous crimes; as of Treason, Murder, Theft, etc. 71. This doctrine, though it be contradicted by many learned Doctors of their own side: as, Occam, Marsilius, Pataninus, Barclay a late French Lawyer, and others, yet is maintained by their Popes and Cardinals, Jesuits, and Canon Laws, which are the very sinews of Popery, as not only true, but necessary to salvation: and therefore we may well call it, The doctrine of their Church. For Popes: john August. Trump. de potest. eccles. 4. 4. art. 1. the two and twentieth commanded Augustinus Triumphus of Ancona, to write a Book, wherein he maintaineth this position, That all the power of Emperors and Kings is subdeligate, in respect of the power of the Pope. And again, that all secular power is to be restrained, enlarged, and executed at the commandment of the Pope. This is the assertion of that man, who was authorized first to write by Pope john the two and twentieth, and after, his Book was set forth, by the privilege of Gregory the thirteenth. So that here we have two Popes maintaining this doctrine. Clement the first was of the same mind, who affirmeth, that he, and Clement. lib. 2. de sentent. & re judicat. can. 2. the rest of the Popes, had a sovereignty and superiority over the Empire: and upon that ground he dissanulled all the Sentences and Processes made by Henry the seventh Emperor. And so also was Boniface the eighth, who in that famous Canon, Extravag. Com. lib. 1. de maior. & obedient. c. unam Sanctam. unam sanctam, etc. directly affirmeth, that the Temporal authority must be subject to the Spiritual: and that it is necessary to salvation, to believe that every human creature is subject to the Pope of Rome. Now the rest of the Popes must needs be of the same mind, or else they should condemn these of error, and that speaking definitively, which is contrary to their Religion. And so indeed that they are, Bellarmine their Champion, in his late Book against Barclay the Lawyer, doth manifestly declare, who most impudently maintaineth this position with all his wit against that learned man: as also in his last doting Apology against our King, wherein, without doubt, he is authorized, and as it were tapped on the back, and called, A good child, by the Pope's Holiness himself. 72. Thus we see this doctrine maintained by the Popes and their Laws. Let us see also what the Cardinals and the Jesuits say unto it. Cardinal Baronius, a notable clawer of Baronius. the Popes, holdeth, that the Pope hath power directly over Princes, agreeing with Bozius and Triumphus: but Cardinal Bellarmine, with others on his side, quallifieth the matter, and Bell. de Rom. Pontif. lib. 5. cap. 4 & 5. saith, that the Pope's power over Princes in temporal matters, is not direct, but indirect, as depending upon his spiritual power, and in order & relation unto that. Let us leave these Greg. de Valen. tom. 3. Com. Tollet. in joh. cap. 21. two Cardinals fight about direct & indirect, and come to the other Jesuits. Gregory de Valentia saith, that the Pope is subject to none; but that by a certain hereditary right he is exempted from all human jurisdiction. Tollet affirmeth, that there may be in the Church many holier and learneder than the Pope, but none superior or equal unto him in dignity. Turrian the jesuit saith, that Christ hath translated all his Turrian. de Eccles. l. 1. c. 3. Kingdom on earth upon the Pope, who beareth his person, and carrieth his Image. And lastly, all of them, like lines in a circle, meeting in a Centre, join in this, that the Pope hath power to depose Kings, to translate Kingdoms, and to confer them upon others, if it seem to him necessary for the good of men's souls. 73. Thus we have their doctrine concerning their Head, the Pope. Now let us hear what they say touching the body that hangs upon his head, their Clergy: Kings are not now any more Sovereigns over Clerks (faith Bellarmine,) and Bell. de Cleric. cap. 28. therefore Clerks are not bound to obey them by God's law or man's, except it be in respect of directive laws. And Emanuel Sa. affirmeth, Emanuel. Sa. Aphoris. confess. verb. Cler. that a Clergy man cannot be a Traitor, though he rebel, because he is no subject. And it was long ago the doctrine of the Friars; continued by the Jesuits, that the King was not Lord over the Clergy; but that the Pope was their Lord: and therefore though a Clergy man had committed theft, murder, or treason, yet he ought not to be called in question, much less punished for it by a temporal Magistrate: but Hoveden. Hen. 2 aught to be judged by Ecclesiastical judges, & in the Ecclesiastical Court: and if he were convict, he should lose his Orders, and so being excluded from Office & Benefice Ecclesiastical: if after this he incurred the like fault, then might he be judged at the pleasure of the King: yea, they go so far, Maynard de Privilege. eccles. art. 17. nu. 10. that if any offence were committed by divers persons, amongst whom there were one Clergy man, none of the offenders were subject to temporal jurisdiction. And thus we see, that neither the Pope nor his Clergy will be subject to these higher Powers, to which the Gospel commandeth all men to submit themselves. 74. How will they distinguish here? Marry, they have two distinctions to help this doctrine out of the mire, and yet all too weak. First, they say, that when the Apostles, Paul and Peter, commanded every soul to be subject, etc. they mean generally, that all subjects should obey their superiors, whether Spiritual or Temporal: and not that every Bell. de Rom. Pontif. l. 2. c. 29. one should particularly be subject to the King or secular power: which interpretation is first flat contrary to the text: for both Paul and Peter mention expressly Kings and Princes, and such as have the right of the sword: which they would never have done, if Kings should have been subject to Popes, and not Popes to Kings: for than they would have instanced in Popes, and not in Kings: and though Christians were falsely accused of treason and rebellion to Princes, yet this could not be a sufficient reason to move the Apostles to conceal so necessary a truth, especially seeing they write to Christians and not to Infidels. 75. Secondly, it is contrary to reason: for if Peter, and so the Pope, his pretended successor, had been in their judgement superiors to Kings, then surely Peter himself, writing not only to the people, but also to the Elders of the Church, as appeareth, 1. Pet. 5. 1. would never have enjoined them all to the obedience of the Civil Magistrate, but would have reserved some to his own jurisdiction, and bidden them all, both Magistrate and people, to submit themselves unto him, as the head of the Church: or if he for modesty might forbear this imperial injunction; yet, without question, Paul (had he been of that mind) would not have sent every soul to be subject to Kings, but would have told them, that Kings and all should be subject to Peter: but seeing that neither of them both doth it, neither here nor elsewhere; and it is, as they think, so necessary a thing to be believed of all men, it is most evident that they never meant it. 76. Thirdly, and lastly, whereas the Apostle Paul commandeth every soul to be subject, we may conclude, that if the Pope be a soul, or have a soul (for some of them have thought that a man had no more a soul than a beast) than he must be subject. And this conclusion a learned man, that was Aeneas Silvius in gest. Concil. basilians. Chrysost. & Oecumen. in Rom. 13. 1. afterward a Pope himself, made, when he plainly confessed, that the Apostle did not except animam Papae, the Pope's soul from this subjection. I omit here S. Chrysostom's and Oecumenius exposition of the same place; both which affirm, that by every soul, the Apostle included both Priests, Monks, and Apostles, and that this subjection was not contrary unto Aug. Confess. lib. 3. cap. ●. Nazianz. in orat. ad subdit. & Imper. Gregor. lib. 2. indict. 11. c. 100 Bell. de Rom. Pontif. lib. 2. ca 29. piety. And to this exposition subscribe most of the Fathers. 77. Secondly, they distinguish upon that place of john, where our Saviour confesseth himself to be under the power of Pilate, to be judged by him, and say, that either it is to be understood of a permissive power granted by God, without the which, no not sins can be committed: with Cyrill and Chrysostome: or, if of the power of jurisdiction, with Augustins and Bernard, that then Pilate had power over Christ, not simply, but by accident: to wit, as he was reputed to be a private jew, and so no more than a mere man: by which ignorance of the person, his power was justified to be lawful: as if a Civil Magistrate should condemn a Clerk in the habit of a Lay man, not knowing him to be a Clerk, he should be free from blame. To which I answer: First, that the power of the Emperor, though a heathen, was lawful, and ordained by God, as they themselves confess▪ and as the Scriptures in many places prove: but pilate's Mat. 22. power was from the Emperor, therefore it was a lawful, & not a lawless power; and so not only by permission, but also by ordination. Secondly, if it were only a power by permission, than Pilate had sinned in executing that power upon Christ: but because of the mistaking of the person, therefore he saith, he was free from fault: as a Civil Magistrate, that should judge a Clerk, taking him for a Lay man. And so one part of his answer crosseth the other. Lastly, I answer, that though Pilate might err in the person of Christ, yet Christ could not err in the power of Pilate, who affirmeth of it plainly, that it was of God; and so it was indeed, in respect of the power itself, though the abuse of it, in the condemning of an Innocent, was a sin: and so from the Devil, and not from God. 78. The Gospel teacheth, that before regeneration we 14. Ephes. 2. 1. Rom. 6. 13. Luk. 15. 31. & 9 60. are dead in sin, and have no more power to move in any work of grace, than a dead carcase hath in the works of nature: and therefore can neither will nor do that which is good. But the Church of Rome teacheth, that a man unregenerate Concil. Trident. Sess. 6. cap. 1. can. 6. Bell. de great. & lib. arbit. cap. 10. Salmer. tom. 13. pag. 32. & 38. Coster. Enchirid. pag. 204. Ecchius, Enchir. Molyn. disp. 12. is not spiritually dead, but wounded, like the man that fell among thieves betwixt jerico and jerusalem: or, like a Prisoner with setters on his heels: or, like a Bird entangled in a limebush: and therefore that there is remaining in him so much power, both in his will and understanding, that being but helped a little by grace, he can begin his conversion, and so deserve a more plentiful grace of justification. All this they affirm: than which, what can be more contrary to the Gospel of jesus Christ, which saith, that we are stark dead in sin, and are not able to think a good thought of ourselves: but that all our sufficiency is in God, and that he worketh in us both the will and the deed, & c? 79. Bellarmine here likewise endeavoureth to escape by Bell. de great. & lib. arbit. l. 6. c. 13. a double distinction: First, he saith, that a sinner, because he is spiritually dead, cannot of himself, or by his own power, recover life, or prepare himself thereunto: but yet being prevented and helped by grace, he may cooperate with God that quickeneth him: for that he doth not, as being dead, but as having a vital virtue inspired into him by God. 80. For answer whereunto, let me propound unto him this question, namely, Whether this spiritual life, which is the first degree of a sinner's conversion, be inspired into him altogether by the Spirit of God, without the help of his own will? or whether it ariseth partly from grace, and partly from his will. If he saith, Altogether from the Spirit, without the help of his will: then how doth the sinner cooperate with God in his first conversion? If he say, Partly from grace, and partly from free-will: then how is the sinner dead, when yet he doth work towards the obtaining of his own life? Can a dead man cooperate at all, much more towards his own life? ay, but he is prevented and excited to grace, and so doth work: but then I would know, whether in that first exciting and stirring up, he doth work with God's Spirit? whether he be active in that first motion, or passive only? If active, than he is not dead: if passive, than the first degree of his conversion and spiritual life is only from grace, without the coadiution of this free-will: for this excitation and stirring up of his will, is the first spark of spiritual life in a sinner; and this is that which S. Augustine affirmeth, saying, Aug. de great. & lib. arbiter. c. 17. that God without us worketh in us to will, (that is the first spark of life:) then worketh with us, and helpeth us when we do will, (this is the second.) And again, The will is first changed from Idem. cap. 20. Idem. Enchirid. cap. 32. evil to good, and helped when it is good. And again, He prepareth the good will that is to be helped; and helpeth it when it is prepared. In all which passages, the first conversion of a sinner is ascribed to God alone, and man's will is a dead thing that moveth not: but the succeeding works are attributed jointly to God and us. And this is the very doctrine of the Gospel: which Bellarmine plainly crosseth by his distinction, though subtly he seemeth to do nothing less: for he saith plainly in another place, that in the act of our conversion, Bell. de great. & lib. arbit. lib. 6. cap. 15. & lib. 4. cap. 16. Alex. part. 3. m. 1. art. 2. ad. 1. will is truly free, and determineth itself, though God move and apply it to the work. And another compareth the will to an eye in a darkeplace, which though it see not, yet can see as soon as light cometh, because in itself it hath the faculty of seeing: than which, what can be more contrary to the Gospel? the one affirming, that a sinner is dead before his regeneration: the other, that he is but half dead, and wounded, and hath some power, and therefore life in himself to grace and rghteousnes. 81. Bellarmine perceiving the weakness of this distinction, flieth for succour to another: and that is, though a sinner be dead to grace, yet he is alive to nature; and so is not altogether dead: and that by the power of that natural life, he being helped by grace, can cooperate with God in his conversion: and therefore that the similitude of a dead man doth not in every respect agree unto the unregenerate; because a dead man hath no life in him at all; but a man unregenerate hath notwithstanding the life of nature in him. But this is more absurd than the former: for, first it is plain, that the unregenerate are as dead in respect of grace, as a dead carcase is in respect of nature: for they have no more ability to the works of grace, than a dead man to the works of nature. A dead man hath no appetite or desire to natural things: no more hath the unregenerate to spiritual things. A dead man hath no understanding of the things of this world: no more hath the unregenerate of the things that are of God. A dead man cannot move the members of the body, nor use the natural saculties of the soul: no more can the unregenerate move one hair breadth to heavenward, nor use any graces of the Spirit. A dead man hath no sense, nor feeling, though he be never so sharply handled, seeth not, though the Sun shineth never so bright, heareth not, though a trumpet be sounded in his ear: no more can the unregenerat feel the wounds of God's Laws, hear the sound of the Gospel, nor see the clear light of truth that shinethround about him. Lastly, in a dead man, there is a separation of the soul from the body: so, in the unregenerate, there is a separation of God's Spirit from the soul, which is the soul of the soul. For this cause S. Aug. likened the unregenerate man, to the Shunamites Aug. de verbis Apostol. ser. 11. son, being dead, whom the Prophet Elizeus raised from death, to life; and others, to Lazarus stinking in the grave, or, to the widows son of Nai●●, lying dead; upon the bear; or, to jairus daughter, that was dead in the house: noting three degrees of sins, one more notorious than the other, yet all in the state of death, until Christ by his Spirit shall inspire life into them: and this is the perfect analogy and proportion, betwixt a dead man, and a sinner: and therefore Bellarmine's exception is false, that they do not agree in all things: for there is nothing, wherein they do agree, not, if the comparison be rightly proportioned. 82. Secondly, if they did disagree in other things, yet in this, wherein lieth the life of the similitude, they must needs agree, that as a dead man hath nothing, whereby he can help himself, for the recovery of his life: so man spiritually dead, hath nothing in him, no faculty, or power of the soul, whereby he can any way further the obtaining of his conversion. And this was Saint Augustine's opinion, agreeable to the Gospel: Aug. de great. & lib. arbit. cap. 5. for his words are plain, concerning Paul's conversion, that he was called from Heaven, and by that mighty and effectual calling converted. Gratia Deisolaerat: It was only the grace of God. And no otherwise did justine Martyr conceive justin. Martyr. Apolog. 2. thereof, when he saith, That as to have being at the first, when we are created, was not of ourselves: so to choose and follow that which is pleasing to God, is (not by us) but by his persuading, and moving us to the faith. In this therefore, which is the point of the question, the similitude holds most strongly, and so Bellarmine's exception is nothing to the purpose. 83. Thirdly, and lastly, it is most absurd of all, which he saith, that because a sinner liveth naturally, therefore he moveth towards grace, more than a dead carcase to nature, which hath no life at all: for in respect of grace, it is all one to have no life at all; and to have no life of the Spirit. For nothing can work above the compass of it own being. Natural life cannot tranicend the Sphere of nature, nor any way move to the Sphere of grace. For as Plants that live the vegetative life, cannot arise to the sensitive life, which is in beasts, nor they to the rational, which is in men: So neither can these arise up any whit to the life of the Spirit, which is in God's Saints, till a new life be inspired into them: which new life, as it is the conversion of the soul to God, so it is the foundation of all spiritual actions, seeing life in every kind is the foundation of all the actions in that kind. For until there be life in a plant, it doth not grow, until it be in a beast, it doth not move nor feel, until in a man, he doth not think, speak, or remember; and so until this life of the Spirit be in the soul, it cannot will, nor work any thing that is good. Therefore I conclude, that though a sinner live naturally, yet being dead to grace, that that life doth no more help to his conversion, than the sensitive life of a beast doth to the obtaining of reason, or the vegetative 15 joh. 5. 39 Col. 3. 16. 1. Pet. 3. 15. 1. joh. 2. 12. 13. 14. Luk. 16. 19 life of a Plant to the obtaining of sense. 84. The Gospel teacheth, that all should read the Scriptures, for so our Saviour chargeth; and his Apostles Paul and Peter, and john, charge not Priests only, but all others. And Abraham sendeth the rich Gluttons brethren to Moses, and the Prophets. And the Eunuch is not rebuked, but approved Acts. 8 28. Acts 17. 11. by Philip, for reading the prophesy of Esay. And the Bereans are commended for examining Paul's doctrine by the Scripture: which should never have been, if it had not been lawful for them to do it. This is the doctrine of the Gospel, Bell. de verbo Det. lib. 2. cap. 15 Azorius Instit. moral. l. 8. c. 26. Concil. Trident. Regul. 4. jud. librer. Coster. Enchirid. most plain and evident. But the Church of Rome teacheth, that all men must not read the Scripture, to wit, lay-men, except they be permitted by their Ordinary, because pearls are not to be cast amongst swine: nor a sword, or a knife put into a child's hand; nor occasion of error offered to the ignorant, nor matter of offence to the weak: as also, because they are more obscure than can be understood of the Laics, and common sort of people. Thus they paint over the foul wrinkled face of jezabel, with false colours: but yet the contrariety is plain. All aught to read the Scriptures: and some ought not to read the Scriptures. The one is the doctrine of jesus Christ: The other, of the Pope and his Church. 85. But Bellarmine distinguisheth two ways. First, that there is a double way of knowing the Scriptures; one by hearing, and another by reading. The first is commanded to all, and therefore necessary to be used of all. But this last is not commanded to any, but to the Clergy, and those whom they shall think fit to read them with profit, and without danger. But who seeth not, that when our Saviour willeth to search the Scriptures, he speaketh of reading? And when the Bereans examined Paul's sermon by the Scriptures, they did it by reading. And when Abraham remitteth Dives brethren to Moses, and the Prophets, he sendeth them to reading. For Moses, and the Prophets were dead in their persons, and lived only in their writings. And lastly, when the Apostles wrote their Epistles to the several Churches, they wrote them to this end, that they might be read of all. For so Saint Paul chargeth the Colossians, after they had read the Epistle, that they themselves would cause it also to be read in the Church of the Laodiceans. Besides, if it be a dangerous thing for the ignorant to read the Scriptures, for fear they should pervert the sense, & so fall into heresy, or impiety; then much more dangerous is the hearing of it, seeing there is no preaching so pure as the word itself; man ever mixing some dregs of his own corruption, with the pure wine of the word; nor any preacher so sincere, but he doth often err: and so the hearer being debarred from trying his doctrine by the touchstone of the Scripture, must needs irrecoverably fall into error. 86. Secondly, he saith that there are two kinds of Readers. Bell. quo supra. One that read with fruit and profit; others that read without fruit, yea rather with hurt. Now the Scripture may be read of the first, but not of the second. But I would know of him again, who hath that power to discern betwixt these two. Do they know the heart of a man? Or, can they prophesy of that which is to come? If they cannot do these things, than they ought not to lock up the Scriptures from any, upon this surmise; but permit the use of that which is good to all, and leave the success to God. Again, because some pervert the Scripture to their damnation, shall therefore all be forbidden to reap comfort by it? Because the thief robs, and kills with his sword, shall not therefore an honest man use one for his own defence? Because the Spider sucks up poison out of the flower, therefore shall not the Bee suck honey? This is to take away the use of all good things. For as the Poet saith, Nil prodest quod non laedere possit idem: Nothing ovid. de trist. lib. 2. so profitable in the use, but in the abuse may be hurtful and nuisant. 87. Lastly, are the ignorant common people more subject Espe. s. us come. in tit. c. 1. & 2. to erring and heresy, than the learned? Let Espensaeus, a learned Bishop of their own, inform him to the contrary. I remember (saith he) that an Italian Bishop told me, that his countrymen were scared from reading the Scriptures, lest they should become heretics: as if heresies did spring from the study of the Scriptures, and not rather from the neglect and ignorance of them. And if he will not believe him, let another Alphous'. de cast. haeres. l. 1. cap. 13 Maldon. in Euangel. learned Roman si step out & tell him, that very few ignorant persons were the authors of heresy: & another, that learned men, & endued with great wits, fall by their pride into heresy: so that he need not so much fear, lest heresy should build her nest in the bosom of the poor ignorant man, as lest like the Eagle she should fly aloft, and set herself in the top of the high Cedars of the Church. 88 But what do I stand to overthrow this vain exception, since it is no better than a mere deception, confuted by the practice of their own Church? for without difference, any that will pay for it, being never so ignorant, might have a licence to read the Scriptures. And we had here in England in Queen Mary's days, a Romish indulgence, that he that Cartwrights' answer to the Preface of the Rheims Testament. could dispend a certain revenue by the year, might read the Bible in English, as is reported by Master Cartwright, in his answer to the Preface of the Rheims Testament. So that is as clear as the day, that it is not the fruit and benefit that should come to the Reader, that they regarded, but the profit and gain that should accrue to their own purses: neither was the fear of erring the cause of their prohibition: but rather the fear of too much knowledge, lest thereby the gross and foul abominations of their Church should be discovered and so come to be abhorred and detested. 89. The Gospel teacheth, that none can forgive sins, but 16 Esay 43. 25. luk. 5. 21. God: because sin is a prevarication of God's Law; and therefore none can remit it, but he against whom it is committed. Upon which ground venerable Bede writing upon Beda in Luk. 5. these words of the fifth of Luke, Who can forgive sins, but God? saith, that the pharisees said truly therein: because no man can forgive sins, save God alone: who also forgiveth by them to whom he hath committed the power of the keys: and therefore Christ is proved to be truly God by this, that he can forgive sins, as God: and it may be proved further to be true, because our Saviour himself approveth of that speech of theirs, not showing any manner of dislike thereunto. And therefore Saint Ambrose affirmeth plainly, that to Ambros. epist. 16. forgive sins, is not common to any man with Christ. This is (saith he) the only office of Christ, who took away the sin of the world. And Cyprian as directly; Only the Lord can take Cyprian ser. de lapsis. pity, and grant pardon to sins which are committed against him. But the Synagogue of Rome teacheth, that though this power Gregor. de Valent tom. 4. pag. 1876. Eman. S●. in Aphoris. T●●et▪ lib. 6. ●▪ 21 be originally and fundamentally in Christ, yet he hath committed the same to his Vicar the Pope; and from him it is derived to Cardinals, Bishops, and infetiou● Priests, under the commission and authority of the keys: and that not ministerially, and by way of declaration only, which we confess: but absolutely, and judicially, and as Christ himself; and that not only to the living, but to the dead also, that are in Purgatory. For it is a rule without exception amongst them, Bell. de Purgat. l●●. 2. cap. 16. Suarez▪ ●om. 4. disp. 50. sect. 3. that all satisfactory punishments may be released by a pardon. And it is as sure that a pardon for any manner of sin may be obtained for a price. And therefore there is a certain rate set down for all kind of sins, as Murder, Incests, Aquin. Su●lem. in 3. part. q. 25. ●rt. 1. Sodomy, Sacrilege, etc. And Aquinas thus reasoneth, If Christ might release the fault, without any satisfaction, than so may it be that the Pope. By which we see, that according to their doctrine, the Pope hath as much power to forgive sins, as Christ himself hath: which is the Scribes and pharisees lived and heard, they would cry out, O blasphemy. This is the express doctrine of the Church of Rome. 90. For the making good of this doctrine, they have a double distinction, answerable to the double manner of remitting sin, used in their Church; one touching the absolution of a sinner, by the Priest, in their Sacrament of penance. The other, touching the Pope's indulgence, out of the Sacrament, grounded upon the treasure of supererogatory works, which they say, is in the Church, and consequently, in the Pope's dispensation. Concerning the first (they say) that Christ absolveth a sinner by his own power; but the Priest, by the power of Christ, committed unto him in that famous Legacy, Whose sins ye remit on earth, they are remitted in Heaven. 91. To which I answer two things. First, that herein they 〈…〉 a●d ●●● 4. ●●●. 1●. 〈…〉. contradict their ancient school. For Peter Lombard, one of the masters of the school, doth plainly affirm, that such only are worthily absolved by the Church, who are absolved in Heaven: because by the error of man, it may so happen, that he that seemeth to be cast out of God's family▪ be still within; and he who may be thought to remain within, is notwithstanding cast ou●. And that therefore God absolveth differently from the Church; God by remitting the sin, & purging the soul from the blemish thereof, and freeing it from eternal punishment; the Church by declaring who are absolved by God. By which not only his opinion is manifest, that the Priest hath no absolute power of absolving a sinner, but only of declaring that he is absolved, which is our doctrine: but also his reason is invincible, that because the Priest may err in his absolution; therefore he hath no such absolute power committed unto him. And that we may not think that this Master of theirs is without scholars, the gloss of their decrees doth set down as much, when it saith, Dimi●tantur, Distinct 23. cap. 2. gloss. id est, dimissa ostendantur: Let them be forgiven, that is, let them be declared to be forgiven. Which, because it speaks too boldly; therefore their judicious Censurers have caused it either to be blotted out, or compelled it to speak Index. expurg. Belg. edit. Greg. otherwise. 92. Secondly, I answer, that this doctrine is crossed by itself. For they do not profess any other absolution, but such as may be hindered by the party to by absolved, to wit, if by want of faith, or repentance, he put an invisible bar to stop the power thereof. Now, if the sinner may hinder his own absolution, than the Priest hath no power to absolve him, except he be fitly disposed for the receiving of it; & this disposition is merely from God: and therefore in God is the only power to absolve; and in the Priest, only to declare who is absolved, and that conditionally, if h● be thus qualified, and have no bar to hinder. For if the power of absolving, or not absolving, depend upon the putting in, or taking away the bar of impenitency; then he only can judicially absolve a sinner, that can give him repentance: but neither the Pope, nor any mortal man is able to do this, as the Scripture testifieth in many places: and therefore neither Pope nor Priest can absolve a sinner any further than by a declarative sentence. 93. Lastly, it crosseth their own practice: for they teach, that dead m●n, dying in excommunication, may be absolved: and they practise the same, to wit, as Bellarmine saith, when Bell▪ de Indulg. lib. 1. cap. 14. Toll●t. Instruct. sacerdot. l. 1. c. 16 it is discovered, that the party was erroneously excommunicate: and, as Tollet saith, when he showed manifest signs of contrition before his death: in which case their absolution can be no more than a declaration that he did repent, and that he is absolved before the tribunal ●● at of God. 94. And thus this first distinction will hold no water. Let us hear the second. Touching the Pope's power to pardon out of the Sacrament, this it is: They say, that the Pope doth not by his pardon take upon him, either to remit the guilt of Bell. Ibid. lib. 1. cap. 7. sin, or the eternal punishment due unto it: but only the temporal punishment which it ought to sustain, either here in this life, òr in Purgatory. But I answer, that h●e which can remit any part of the punishment due unto sin, can also remit the guilt it s●l●e: for guilt and punishment are unseparable companions; insomuch, as in the Hebrew tongue, Sin and Punishment are notified by one and the same word, to show, that where the one is, there the other is also: and therefore he that can pardon the ore, may also release the other. Add hereunto, that to pardon a sin, is nothing else (as our common phrase of speech, together with reason, teacheth us) but to remit the punishment thereof: as when the King, in the Court of justice, pardoneth a Malefactor, he releaseth him from the punishment which by the law he should suffer: so in the Court of Conscience, he that doth remit any part of the punishment due by God's Law unto a sinner, (as the Pope doth undertake to do) by the same labour doth remit so much of the guilt itself. And so this distinction filleth to the ground, being as feeble and brittle as the former. 95. Lastly, the Gospel teacheth, that when we have done all that we can, yet we may say, that we are unprofitable servants, Luke 17. 10. But the Church of Rome teacheth, that ●u●▪ 17. 10. a man may do more than he ought, and then the law requireth: Bell. de Monach. lib. 1. c. p. 13. Salmer tom. 7. p●g▪ 97. and so may say, and think himself to be, not only a profitable, but more than a profitable servant: for he m●y (say they) supererogate: now he doth supererogate, who layeth out more than he received: as he that to the precepts of Christ, adjoineth the commandments of the Church; and to the precepts of the law, the counsels of the Gospel. 96. Bellarmine answereth first out of Saint Ambrose, Bell. de Iust●f. lib. 5. cap. 5. that it is to be understood of us whilst we are in the state of nature, and not of grace: as if by nature we are unprofitable, but by grace profitable: but our Saviour speaketh this to his Disciples, who were now in the state of grace, and not of nature. And Saint Ambrose his meaning is nothing else but this, that Ambros. i● Luk. lib. 8. cap. 1●. our natural imbecility, though it be sanctified, yet it is not abolished by grace: and therefore that we, in regard thereof, are still bound to remember, that when we do all we can, yet we are unprofitable. 97. Secondly, he answereth, that we are unprofitable indeed; but to God, not to ourselves, which he saith, is Beda's interpretation: but he leaveth out that which followeth in Beda: for so far is he from building hereupon the Beda in Luc. cap. 17. merit of works, that he saith plainly, that by whose mercy we are prevented, that we may humbly serve him; by his gift we are crowned to reign with him. By which it is evident, that if we b● profitable to ourselves, it is because God accepteth our service, and in mercy rewardeth the same; not because we deserve any thing at his hands. To omit that the word Servants hath relation to Masters, and not to themselves: and therefore in saying they are unprofitable servants, it must needs be understood in respect of God, and not of themselves. 98. Thirdly, he answereth out of Saint Augustine, that we are said to be unprofitable in respect of the covenant of the law: but in respct of the free covenant of grace, we may be profitable, and more than profitable. But this is Bellarmine's fraudulent collection, and not Saint Augustine's intention: for he saith only, that we can require no reward for our labour, though Aug. ser. 3. de verb. Dom. we have kept all the commandments, unless God of his free grace had covenanted with us to reward us. He saith not that we are made profitable by grace, either to God our Master, or to ourselves. And therefore in another place he disclaimeth utterly all profit and merit in ourselves, when he saith, Lord, Aug. in Psal. 142. for thy Names sake quicken me, in thy righteousness, not in mine; not because I have deserved it, but because thou art merciful. Thus this generation is not ashamed to wrest and wring the godly Fathers, to make them speak to their purpose. 99 Lastly, he answereth out of Saint Chrysostome, that our Saviour saith not, Ye are unprofitable servants; but bids them say so of themselves, to teach them humility, and to avoid pride. But how do this follow, that because Christ biddeth us to say so, to avoid pride, therefore we are not so? yea, rather therefore we are so: for would he bid us to lie? Chrysostome himself in another place cleareth this doubt, when Chrysost. ad pop. Antioch. hom. 53 he saith, that all that ever we do, we do upon duty: for which cause Christ said, When ye have done all, say, ye are unprofitable servants: So that Chrysostome did not only think it fit for us to say so for humility sake, but also that we were so in truth and indeed. Let Saint Bernard, for an upshot, wipe away Bernard. de tripl. custod. this distinction: Wilt thou (saith he) say, that Christ hath taught thee to say so for humility sake? true, indeed it was for humility; but what, against truth? And thus none of these shifts and distinctions can deliver this doctrine from opposition to the Gospel: for it followeth inevitably, if the best be no better than unprofitable servants, than none can work such works, whereby he may not only merit for himself eternal life, but having a surplusage of redundant merits, bestow some of them for the supplying of others wants. 100 And thus we have a short view of the clear and manifest oppositions that are betwixt the doctrines of the Gospel, and the doctrines of the Church of Rome. And we see with what subtle and intricate distinctions, they labour to reconcile them together: but truth is naked, and needeth no such shift. Both the one and the other therefore, namely, their direct opposition to the Gospel on the one side, and their elaborate diflinctions, to make good their cause on the other, doth evidently evince the conclusion of this ninth demonstration, that that Religion, which is built upon such desperate and dangerous principles, cannot be the truth of Christ, but the doctrine and Religion of Antichrist. The X. MOTIVE. That Religion which nourisheth most barbarous and gross ignorance amongst the people, and forbiddeth the knowledge and understanding of the grounds of the Christian faith, cannot be the truth: but this doth the Romish Religion: ergo, etc. 1. IN the first proposition of this Argument, the Romanists Maior. hold the Wolf by the ears, not knowing whether it be better to grant, or to deny it: for if they grant it to be true, it will fly in their faces, because they are guilty of the contents thereof: and if they deny it, it will bite them by the fingers: for all men will condemn them of shameless impudence, for denying so apparent a truth. Therefore as the beast, which Pliny calleth Amphisbaena, so it stingeth both ways. But of two evils the lesser: they must of necessity deny it, or else they must condemn their own practice of impiety: which sure they will not do, though for their labour they gain to themselves that name, which so frequently and imperiously they impute unto us, Shameless Heretics: they speak it of us in the spirit of malice: but it shall be proved of them by sound reason, and that in this demonstration ensuing, by God's assistance. 2. For the confirmation therefore of the first proposition a word or two, though whatsoever can be spoken thereof, is but to add light unto the Sun: First therefore the Scripture standeth forth, and condemneth ignorance so plainly, that nothing can be more evident. Solomon telleth us, That Pro. 8. 35. they which hate knowledge, love death. And the Prophet Esay, Esay 5. 13. That the people were carried into captivity, because they had no knowledge. And the Prophet Hosca, That they were destroyed Hosca 4. 6. for lack of knowledge. Our Saviour affirmeth, that the cause of erring in the Sadduces, was the ignorance of the Scripture. Mat. 22. 29. And Saint Paul coupleth these two together in the Gentiles, Darkened cogitations through ignorance, and strangers from the Ephes. 4. 18. life of God: where he plainly showeth, that ignorance and destruction are inseparable companions, as sanctified knowledge and salvation are. And (to omit infinite other passages of holy writ) our Saviour directly concludeth, that he which knoweth his Master's will, and doth it not, shall be beaten with joh. 17. many stripes: and he which knoweth it not, and therefore doth it not, shall be beaten too, but with fewer stripes. By which he giveth us to know, that though some kind of ignorance may extenuate and lessen the fault; yet none, especially if it be of matters which we are bound to know, and may be attained unto, doth excuse from all fault, but is blameworthy and punishable by God's justice. 3. Thus speaks the holy Ghost in the Scripture, and doubtless in reason it must needs be so; for wherein doth a man differ from a beast, but in reason and understanding? and wherein doth one man differ from another, but in the enlightening of reason by divine knowledge, which is the matter subject of true Religion? Religion being nothing else but the knowledge and profession of the divine truth: the want whereof must needs be a subverter and destroyer thereof. A Physician that is ignorant of the grounds of his Art, we account a Mountebank and impostor. And what, I pray you, can they be less, that profess ignorance, and that in the most difficult Art of all other, the Art of Christianity? Besides, all confess that ignorance is a defect and blemish of the soul, and that the more knowledge a man hath, the nearer he is unto perfection, because he is the more like unto God: but the chief end of Religion is to purge away the blemishes, & to make up the breaches of the soul, & to renew God's Image defaced therein, that so we may be made like unto him, even perfect, as he is perfect. How can then true Religion teach ignorance, which is such an enemy unto perfection? or how can that be true religion, which nourisheth ignorance, & enjoineth it unto most of her professors & followers. 4. Let the fathers be judges of this cause. Saint Augustine Aug. Epist. 119. saith in one place, that Ignorance, as a naughty mother, bringeth forth two wicked daughters, falsehood, and doubting. And in another, that the knowledge of God is the engine, by which the structure of charity is built up. Saint Bernard saith, that both Bernard. in Cantic. the knowledge of God, and of a man's self, is necessary to salvation. For as out of the knowledge of a man's self, cometh the fear of God, and out of the knowledge of God, the love of him: so on the contrary, from the ignorance of a man's self, cometh Chrysost. in polit. lib. 3. pride, and from the ignorance of God desperation. Saint Chrysostome saith, that knowledge goeth before the embracing of Virtue, because no man can faithfully desire that, which he knoweth not, and evil unknown, is not feared. The like song sing all the rest of the Fathers, whose testimonies I think needless to accumulate, being so well known to all men. 5. And that they may be utterly without excuse, hear Aquin. 12. q. 76. art 2. what their own Doctors affirm. Aquinas confesseth, that omnis ignorantia vincibilis est peccatum, si sit eorum, quae aliquis seire tenetur. All vincible ignorance (that is, which may be avoided) is sin, if it be of those things, which a man is bound to know. But such is the ignorance maintained in the Church of Rome, not only vincible, but affected, wilful and voluntary. Bellarmine also acknowledgeth, that ignorance is a Bell. de omiss. great. & statu peccat. lib. 6. cap. 8. & 9 Aug. de lib. arbitr. lib. 3. cap. 18. disease and wound of the soul, brought in as a punishment of original sin: And confesseth out of Saint Augustine, that it is the cause of error. For, Two evils are brought into the world, (saith Saint Augustine) by original sin: ignorance, and difficulty; from which, two other fountains of evils do arise, to wit, error, & grief. For ignorance bringeth forth error; and difficulty, grief. And our Countryman Stapleton telleth us plainly, Staplet. promp. moral. Dom. 6. post Pasch. text. 5. that Zelus sine scientia, est vehemens cursus in deui●, in quo quantò curris velociùs, tantò a via aberras longiùs, & peccas absurdiùs. Zeal without knowledge, is a violent course in a wrong way, wherein the swifter we run, the further woe wander, and sin the groslier. Thus they themselves write, and therefore I wonder how the same men should dare to allow that which in their own consciences they condemn; or nourish that in the people, which they confess to be a sin, a wound, and disease of the soul, and the way to perdition. I know not how they will distinguish and shift off that saying Rom. 14. 32. of Saint Paul: Blessed is he that condemneth not himself, in that which he alloweth: unless it be either by saying, that they condemn not ignorance in all, but only in the Lay people: as if Lay people had not souls to save aswell as Priests: Or that they allow of it, not simply in regard of itself, but in respect to a further good, to wit, the increase of devotion: as if evil were to be done, that good might come thereof; which Saint Paul giveth a God forbid unto, and saith, that their Rom. 3. 8. damnation is just, that are of that mind. I leave therefore this first proposition, confirmed by Scripture, reason, Fathers, and their own Doctors, and come to the second, wherein out of their own grounds, they shall be convinced of this gross impiety. 6. That the Romish Religion doth nourish and maintain Minor. most gross and barbarous ignorance amongst the people, and take from them the key of knowledge: First, their own confessions: Secondly, their doctrines: And thirdly, the fruits and effects of both in the whole rabble of their multitude, Priests, and people shall evince. For their confession. The Rhemists do plainly confess, that knowledge in things we Rhem. Annotat. in 1. Cor. 14. & Luk. 12. 11. pray for, is not required of Christians, but that ignorance is to be preferred before it: and that ability to profess the particulars of our faith, is not necessary, no; when possibly we are to die in the defence of the same faith. How contrary is this to that which Saint Peter teacheth, that everyman be ready to give an answer of the hope that is in him? Hosius saith, that to know nothing, is to know all things, and ignorance of most things, is best of all. joh. 17. 3. How contrary to that which our Saviour teacheth, This is eternal life, to know thee, and whom thou hast sent jesus Christ? Hos. contra prolegom. Brent. l. 3 page 116. St●piyl. Apolog. part. 1. pag. 53. Pigh. Hierarch. lib. 1. cap. 5. jacob de Graph. decis. part. 1. l. 1. cap. 26. nu. 34. Antonm. part. 1. tit. 5. cap. 2. § 1. The same Hosius, with Stephylus, and others, commends the Collier's faith to be the only faith, whereby every unlearned man may try the spirits, resist the Devil, judge of the right sense of Scriptures, and discern true doctrine from false, etc. And what was the Collier's faith? Marry, being at the point of death, and tempted of the Devil, answered, I believe and die in the faith of Christ's Church. Being again demanded, what the faith of Christ's Church was, answered, that faith that I hold. And thus he believed as the Church believed, and the Church as he, and yet he neither knew what the Church, nor himself believed. This is a brave faith, and worthy to be canonised to all posterity, for conquering the Devil. But what if the Devil departed from the Collier, not because he was scared with his bugbear faith, but because he perceived him safe enough entangled in his snare, and so needed not to tempt him any more, being already sure enough his own? Where was his faith then? Sure I am, it is far unlike to that faith which the Scripture speaketh of, which is often called by the name of knowledge, and not of ignorance, as Esay 53. 11. john 17. 3. 7. Again, another affirmeth plainly, to wit, Linwood Linwood in glos. in c. ignor. de sum. trinitat. their Lawyer, that for simpler people it is sufficient to believe the articles of the, faith implicuè: that is, confusedly, and infoldedly, and not distinctly, and plainly: as a bottom of yarn folded together, which lieth in a small compass, and not raveled out at the length, that it may be seen and discerned in every part. And their Angelical Doctor, Aquinas, compareth Aquin. 2. 2. q. 2. art. 6. Gods children to asses, and their teachers to oxen (because it is said in the first Chapter of job, that the oxen did plow, and the asses fed by them) & that it is sufficient for them in matters of faith to adhere unto their superiors. And in the same place, he concludeth, that a man is bound to know no more explicitly, but the Aritcles of the faith. As for all other doctrines of Religion contained in Scripture, it is enough to believe them implicitly. And again in another place he saith, that Idem 2. 2. q. 82 art. 3 knowledge doth occasionally hinder devotion, and therefore, that simple men and women, that are void of knowledge, are for the most part most inclined to devotion. But I confess, he speaketh this of such knowledge as is not sanct fied, but puffeth up: how be it he should then have ascribed the impediment of devotion, unto the pride that accompanieth knowledge, and not to knowledge. Hence grew that notorious celebrated proverb of the Romish Synagogue, that Ignorance is the mother of devotion. And it goeth for currant amongst them all, as yet uncontrolled. But how opposite is the very sound thereof, to that which holy Scripture teacheth, that ignorance is the mother of error, and of folly, Prou. 7. 7. and of destruction, Mat. 22. 37. Hos. 2. 6. Thus we have their open confession: and what should follow, but their open condemnation? 8. But peradventure the jury requireth fuller evidence: let them list therefore to their doctrines: divers whereof either directly maintain ignorance, or at least by necessary consequence drive thereunto: and they are such, as are not the particular opinions of private men, but the approved doctrines of their Church; so that a man cannot be an entire Romanist, but he must needs subscribe unto them; and subscribing unto them, must also needs confess, that that monstrous ignorance which is in the Church of Rome, doth issue out of their corrupt fountain. To come therefore unto them. 9 The first doctrine that breedeth and nourisheth ignorance 1. amongst them, is their locking up the Scripture in an unknown tongue, that the common people, being ignorant of the learned tongues, may not be able to read them, much less to understand them to their comfort: which that is so, hath been partly declared already, and may further be demonstrated: for Bellarmine affirmeth, that it is not necessary Bell. de verbo Dei. lib. 2. cap. 15 for the Scripture to be translated into our Mother tongue. And Azorius, another jesuit, going a step further, saith, that it is Azor. Instit. moral. l. 8. c. 26. not expedient for the sacred volumes to be translated into Mother tongues, because thereby the unity of the faithful should be detrimented, and divers causes of errors and heresies would spring up. And Salmeron, a third jesuit, descending yet a stair Salmer. come. in 1. Cor. 14. lower, saith, that the translation of the Scripture should be only tillinguis, of three tongues, that is, Hebrew, Greek, and Latin, in honour of the Trinity. Or, as another saith, Because th●se three tongues were only sanctified upon the Cross. Hereupon the Council of Trent decreeth, the old vulgar Latin Concil. Trident. Sess. 4. decret. 2. Translation of the Bible to be only authentical, and alone to be used in all public Lectures, Disputations, Preachings, and expositions. And though Pope Pius Quartus forbade only (as Bellarmine saith) such to read the Scripture, as had not licence Bell. de verbo Dei. lib. 2. c. 15. thereunto given them by their Priest or Confessor, to wit, such as could receive no damage, but profit by their reading: yet Pope Clement the eighth, as another jesuit confesseth, Azor. Instit. moral. l. 8. c. 26. took away all faculty of giving licence to any to read the Scripture, or to retain with them the common Bibles, or any parts of the Old and New Testament in the Mother tongues: so that (as woeful experience hath taught) it was in times passed in this Land, and is now in those places where the bloody Inquisition is exercised, a sufficient mark of an Heretic, and cause of fire and faggot, to be found with a translated Bible in their houses or hands. 10. This is their doctrine, which how it engendereth and nourisheth ignorance, who seeth not? seeing first it locks up the fountain of knowledge, that few or none of the common sort can drink of the waters thereof: clean contrary to that famous saying of learned origen, who compareth Orig. in Mat. 4. contra Celsum. the Scripture to Jacob's Well: where not only jacob and his Sons, that is, the Learned; but also the cattle and the Sheep, that is, the rude and the ignorant do drink and refresh themselves: but these men bar out the poor sheep, and drive them away from the waters of life, to no other end, as it may be thought, but that they should pine away with thirst, and live and die in blindness and ignorance. For if all sound and true knowledge is to be found in holy Scripture, and therein is the whole counsel and will of God revealed unto us, so far forth as it concerneth our salvation, it being the Epistle Greg. Epist. 84. of the great jehovah to his poor Subjects, to inform them of his will and pleasure, how should they possibly climb to this true and saving knowledge, who are debarred from the place and means where it is to found and had, and not permitted to read this Letter, or hear it read unto them? contrary to that doctrine of Nazianzen, who saith, that all Christians Nazianz. hom. 4. Dom. Epiphan. ought to come to Church, and there read themselves, or if they be not able, hear others read unto them the word of God. 11. If they reply, and say, that it is enough for them to know the Traditions of the Church: I answer, that if there were as certain ground for their Traditions, to prove them the word of God, as there is of the Scripture, than this allegation might carry some show of reason: but the uncertainty, novelty, mutability, and absurdity of many of them, do plainly show, that it is no safe course to repose the strength of our salvation upon them, but rather to fly to that foundation which is immovable. If they say, that the people must be content for their knowledge to depend upon their Priests, and to draw it from their lips, and so by that means may attain a sufficient measure of instruction: I answer, that the Priests are for the most part as ignorant as the people, as shall be showed afterward: and if any be furnished with gifts, yet they seldom teach the people; and when they do, they preach, in stead of God's word, their own inventions, idle tales, and mere tales, and fables: witness Cornelius Agrippa, Agrip. de vanit. cap. Theolog. Dante. canto. 29. and Dante their Poet, two no great enemies, but fast friends to Popish Religion. Now if a man should be constrained to sup up whatsoever every sottish Priest, or idle Friar, or crafty jesuit doth belch forth, without examining, doubtless he should suck down much poison, in stead of wholesome juice. If they say, that there is multiplicity of good Books written to this end, to instruct the people in the grounds of Religion, and to stir them up unto godliness and devotion: I answer, there is indeed a great number of such Books, which are so far from gendering sound knowledge, that they are no better than baits of Antichrist, serving to allure men, under show of devotion, unto Idolatry, and Apostasy from God: for if they were sound and true, why should Gods Book, which without all question is most sound, be prohibited, and they admitted? Why is it not lawful to examine them by that rule? and why should all Books else, which any thing make against their Religion, be suppressed? and by great penalties forbidden? Surely this showeth, that all their Books of devotion are but rotten stuff, and mere hypocritical devices to deceive the simple. 12. Lastly, if they say, that all our translations are false and erroneous; and therefore that our Bible's are not the word of God: I answer, that indeed it is impossible to have a Translation so exact & perfect, that no fault nor imperfection should be found therein: nevertheless, the chief faults in our translations are, for the most part, in respect of propriety of words and phrases, which are nothing repugnant to holy doctrine or good life, and not in any material or substantial point of faith: and those also are not frequent▪ but here and there dispersed, which can no ways hinder the profit to be gathered by the rest of the Scripture: and if for some corruption in translations the Bible should not be read, than none but the original Hebrew and Greek should be in use; for all translations are imperfect: yea, their so much extolled vulgar, authorized by the Council of Trent, wherein the Divines Fran. Luc. praefat. in annot. in bibl. Amand. Polan. in Didascal. pag. 4. of Lovane observed many errors: and Isidorus Clarius, a Spanish Monk, professed that he found eight thousand fau't, though for his plain dealing he was plagued by the Inquisitors: and after that it was decreed authentical by the Council, (a thing worth the noting) yet it was corrected and castigated, by the authority and commandment of six Popes successively. Nay, the Hebrew and Greek copies themselves should not be permitted; for even they, if we will believe the Romanists, are full of corruptions: but as Bell▪ de verb● Dei. lib. 2. cap. 2. & 7. Greg. de Valent. analys. l. 18. c. 1. Pintus. come. in Dan. 7. & 13. Sacrab●s. Ies. in deafen. decret. Con. T●i●. p. 1. c. 3▪ R●emens. annot▪ in praefat, in now▪ testam. Bellarmine saith of the corruptions in the Hebrew text, so we may truly of the imperfections in our translations, Non sunt tanti momenti, ut inijs qu● ad fidem & bonos mores pertinent, sacrae Scripturae integritas desideretur: that is, they are not of such moment, that they can hinder the integrity of the Scripture in those things which pertain to faith & good manners. 13. Moreover, besides all this, it is no marvel if they contend for their vulgar Latin Bible, that it should be only authentical, seeing many Romish errors are thereby maintained, which in the truth of ye●●● original have no colour of defence. And so this doctrine doth not only uphold ignorance in the simple, but also heresy among the learned. As for example, to prove the intercession and patronage of the Virgin Mary, they allege that text of Genesis, falsely translated, Gen. 3. 15. Ipsa conteret caput Serpentis: She shall bruise the Serpent's head: whereas the Hebrew truth hath most evidently, He, or It, meaning the Seed of the woman, and not She. Again, to prove their Mass Sacrifice, they allege that of Gen. 14. 18. Melchizedek obtulit panem & vinum: erat enim Gen. 14. 18. Obtulit. Protulit. sacerdos: whereas in the Hebrew text is no word that signifieth, to offer: but to bring forth; and the conjunction causal is also wanting. They extenuate original sin by the corrupt translation of that text, Gen. 8. 21. For whereas in the Gen. 8. 21. original it is, Figmentum cordis est tantum malum: The frame of the heart is only evil: their translation hath, The cogitation of man's heart is prore unto evil. To prove their invocation of Saints, they object that of jobs, thus translated, Ad aliquem Sanctorum convertere: which in the Hebrew is job. 5. 1. not an affirmative proposition, but an Ironical Interrogation: thus: To which of the Saint▪ wilt thou turn? To prove that no man can be sure of the remission of his sins and salvation, they allege that corrupted text, Eccles. 9 1. Nescit homo Eccles. 9 1. utrum amore vel odio dignus sit: whereas in the original, it is nothing but thus, No man knoweth love or hatred, all things are before him. That their Church cannot err, they labour to prove by the promise of our Saviour, joh. 14. 26. where joh. 14. 26. their translation thus speaketh, Spiritus sanctus suggeret vobis omnia quae●unque dixer● vobis: but in the original it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quaecunque dixi vobis: Whatsoever I have told you. That Matrimony is a Sacrament, they prove by that place, Ephes. 5. 32. where their translation hath, a Sacrament, for Ephes. 5. 32. a Mystery. So for their Merit of works, they produce, Heb. 13. where, in their translation, the word Merit is used, which Heb. 13. is not extant in the Greek. So to prove, that after Baptism there remain no Relics of sin, they use that text, Heb. 9 Heb. 9 28. 28. Christus semel oblatus est ad multorum exhaurienda peccata: now where all is drawn out, there nothing remaineth: and yet in the original there is no such word. Lastly, the Council of Trent itself, to prove that the Church may dispense with the Sacraments, contrary to Christ's institution, and alter them, abuseth that text, 1. Cor. 4. 1. where the ●. Cor. 4. 1. Ministers are called, Dispensatores mysteriorum Dei: whereas the Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth no such matter. Thus we ●ee great cause why they should stand upon this vulgar Latin only, because it affords unto them such pregnant proofs for the defence of their gross errors. It defends them and their errors, therefore they have reason to defend it. And thus by forbidding the Scriptures to be read of the people, they multiply ignorance; and by allowing only their Latin translation for authentical, they hatch heresy. 14. Secondly, their doctrine which commandeth Prayers 2. to be made publicly and privately in an unknown tongue, tendeth to the same end: for though, touching private prayers, they agree not amongst themselves; some affirming, that the people ought not to say their Pater noster, A●e Maria, Ledes. Ies. lib. de qua lingua. scrip. leg. cap. 3. Rhem. in 1. Cor. 14. pag. 461. Salmer. come. in 1. Cor. 16. dis. 30. Azor. instil. moral. l. 8. c. 26. Coster. Enchirid. cap. 19 and Matins in any tongue but the Latin, because this hath been the ancient custom of the Church, as they pretend. Others, that it is lawful to pray in our native tongues: but yet if we do pray in Latin, it is not unfruitful. Notwithstanding, their continual practice showeth their most approved opinion: for among them all, you shall hardly find one in an age that useth any other but Latin prayers: but as for public prayers in the Church, it is the doctrine of the Council of Trent, armed with a curse, that no part of the Divine Service and public Liturgy be celebrated in a Concil. Trident. Sess. 22. c. 8. & 9 Bell. de verb. De●. lib. 2. cap. 16 known tongue. Now how can this but noozle the people in ignorance, when they are taught to babble out in their devotions, like Parrots, without understanding what they say? Surely this must needs be a blind devotion, and an ignorantzeale, when the tongue shall pray, or rather prate, and the heart not understand what it uttereth: for if true devotion be a religious offering up of the whole man, both body and soul, and every faculty and part of both to God, by way of spiritual sacrifice; then certainly that cannot be true devotion, but blind delusion, when the affection and the tongue shall be lifted up in prayer, and in the mean while the understanding shall be idle, not knowing what the affection and tongue doth: seeing the proper work of the intellective part of the soul is to know and understand, which by this means it is deprived of. And this is that which both Aquinas, their Angelical Doctor, purposely confesseth, and Rabbi Bellarmine also himself, though unawares: for the one saith, that he which understandeth not what he prayeth, is deprived Aquin. come. in 1. Cor. 14. Bell. de verb. Dei. lib. 2. cap. 16 of the fruit of his devotion: and the other, that except the prayer be understood, no consolation at all can be reaped thereby. Ignorance therefore must needs be cherished by this doctrine, seeing the understanding, which is the seat of knowledge, is muffled, and the best fruit that can arise hencefrom, is blind zeal, and ignorant devotion: by which the Act. 3. 17. Rom. 11. 2. joh. 16. 2. jews crucified Christ, & the Gentiles persecuted the Church of Christ, and taught, that in so doing, they did God good service: for devotion without zeal, is like an Arrow shot out of a child's Bow, which falleth to the ground without doing hurt or good: and zeal without knowledge, is like a Ship carried with full wind and displayed Sails, without a Pilot to stern and guide it in the right course. 15. Thus for the main doctrine. Now the accessary attending upon it, is more dangerous than the main itself: for they are taught, not only thus to pray, but that these prayers are meritorious of salvation; and that he which saith a certain number of them, shall have thus many days, and thus many years pardon: as 3000. days, for saying a short prayer in the Primer: ten thousand days for saying five Pater nosters before the Vernacle: twenty thousand days, for saying Nicol. Salic. Antidote. animae. Salisbur. primer. horae beatae Maria. evang. Roman. a short prayer at the Levation: yea, a hundred years, for saying our ladies Psalter every Saturday: yea, five hundred years for saying a short prayer which Saint Gregory made; and a number such like, as hath been before sufficiently discovered. Now if pardon of sins and salvation may be merited by mumbling up every day on their Beads these short and uncouth prayers, what need any seek for further knowledge in the word of God? If these be sufficient (as they make the people believe) than all further instruction must needs be thought unnecessary: and so it cannot choose but follow, that a deluge of blindness and ignorance must needs overflow the world, as woeful experience hath taught to be true in those places where the Romish Religion prevaileth. 16. Thirdly, they teach, that Images and Pictures are Lay men's Books, wherein they must read, and with the which they must content themselves, without searching at all into the Book of God. This doctrine taught Gulielmus Peraldus Perald. Sum virtut. & vit. tom. 1. cap. 3. three hundred years since, save that he joined the Scripture and Images together; for thus he writeth, As the Scriptures be the Books of the Clergy: so Images and the Scripture are the Books of Lay men: where he equalleth a dumb and dead Picture, to the speaking and lively Scriptures: the work of man, to the Word of God. But Loelius Zechius, a Loel. Zecchius Sum. mor. Theol. & cas. consc. t. 2. c. 90. art. 18. Fevardent. lib. hom. pag. 16. 17. hom. 2. learned and famous Divine of latter time, goeth further, and saith, that Images are the only Books for them that be unlearned, to draw them to faith and knowledge, and imitation of divine matters. Yea, another Friar, that liveth in Paris at this day, or at least, was alive very lately, goeth yet a degree further, and affirmeth, that Lay men may more easily learn divine mysteries by contemplation of Images, than out of the Book of God: and all these are (as they style them) most Catholic and holy Books. But what should I search further into these petty Disciples? whereas the grand Doctor himself hath this proposition in express words, Meliùs interdum docet pictura, Bell. de Imag. lib. 2. cap. 10. quam scriptura: A Picture doth better instruct sometimes, than the Scripture. 16. This is their Doctrine. Now what fruits doth it bring forth? Surely the best fruit is ignorance, a worse than that error, and the worst of all superstition and and idolatry: for howsoever, we deny not that there may be an historical and civil use of Pictures, either to put us in mind of our absent friends, or to represent some observable history and notable deed done, or to stir us up to the imitation of the virtues of Godly men and women: yet we constantly affirm, that to make them the Books of Lay men, either to be instructed by them alone, without the Book of God, or to find better and more perfect instruction in them then in it, is to enwrap the people in a cloud of foggy and misty ignorance, and to hoodwink their eyes, that they should not see the bright shining light of truth: for where is all sound & saving knowledge to be found, but in the holy Scripture? whither doth our Saviour Christ send his Disciples, but unto them? he doth not say unto them, Gaze upon Pictures, for they be they that testify of me: and, In them ye shall find eternal life: but, Search the Scriptures, for, etc. And the Prophet David, that it is the Law of God that giveth wisdom unto the simple; and Psal. 19 7. 8. that converteth the soul, and giveth light unto the eyes: and not the Pictures of Abraham, Isaac, and jacob, or of any of the Prophets. And therefore though a man may be instructed by a Picture, touching a thing done; yet most certain it is, that more excellent, and more perfect instruction is gotten by the Scripture: for let an unskilful man return never so often to the beholding of his Picture, it will always represent the same thing unto him; and if any scruple or doubt remain in his mind, it can answer nothing for the explication thereof: whereas in holy Scripture, that which is obscure in one place, is explained in another; and that which in one Chapter we cannot conceive, in the next following it may be is so clearly set down, that a child may discern it without erring: so that as a man may discover his meaning by signs and becks, yet it is not so effectual as if he utter it by word of mouth: so Pictures may teach, but yet Scripture teacheth more fully and effectually. And therefore to tie the people to these dumb Books, and discharge them from searching into the Book of God, is to deprive them of the chiefest means of knowledge, and so to foster them in ignorance. 17. But yet this is not all. For besides that it occasioneth ignorance, an Image also is a teacher of lies, as the Prophet Habak. 2. 18. Habakuk calleth it, and a mother, and a nurse of superstition, and Idolatry. For first, how many Pictures are there in their Churches, of Monsters, and miracles that never were? As of Saint George, killing the Dragon. Saint Christopher, carrying Christ upon his shoulder, over the Ford. Saint Catherine tormented upon the wheel, and disputing with the Philosopher. Saint Dunstane holding the Devil by the nose, or lip, with a pair of Pincers. Saint Denis carrying his own head in his hands, being struck off. Saint Dominick burning the devils fingers with a Candle, which he made him to hold, will he, nill he. And an infinite number such like, which either never were extant in the world, or were not such, neither ever did work such feats as are represented by their Pictures. Two Pictures I cannot pass over in silence, which I have seen and observed with my own eyes: the one at the Church of Ramsey, in Huntington-shire, near adjoining unto that, quondam a famous and rich abbey. In this Church, in the lowest window, in the right I'll, is a picture of a pair of Balance, in one skole whereof is the Devil, and in the other, a woman, and the woman is more sinful than the Devil, overweighing him even to the ground. Behold, a Lay man's book, whereat wise men may wonder, fools may laugh, and women may be enraged, and every one may read the folly and profaneness of those times. Sure I am, here is little instruction for the soul's health. The other is in the Cloister window of the cathedral Church of Peterborough, where is painted out at large the history of Christ's passion. In one place whereof, our Saviour Christ sitteth with his twelve Apostles, eating his last Passeover: which because it was upon the Thursday night before Easter, commonly called Maundey Thursday: therefore they picture before him in a dish, not a Lamb as the truth was, but because it was Lent, (O miserable blindness) three pickerels: so that now the Paschall Lamb is turned into a Paschall pickerel, and all forsooth, to nourish in the people, the superstition of the Lent fast. For if they should see Christ eating flesh in Lent, what an encouragement would this be (thought they) for the people to do the like? 18. And thus Images may well be called Laymen's books. But what books, you see, even such as teach lies, and superstition, & no sound and true instruction. I could here relate how that Saint Dunstane put life (by a trunk forsooth) into the Image of the Virgin Mary, and made her speak against the marriage of Priests, when that controversy could no otherwise be decided. And how the Image of the Crucifix Bez. de sig. lib. 14 cap 3. used to speak to Saint Francis, to the end, to give authority to the order of his fraternity: and that upon two Images in a Church at Venice, the one of Saint Dominick, the other of Saint Paul, were written these words: On Paul's: By this man Antonin. part. 3. tit. 23. c. 1. §. 1. you may come to Christ. On Dominicks: But by this man you may do it easilier: because Paul's doctrine led but to faith, and the observation of the Commandments: but Dominicks taught the observation of Councils, which is the easier way. All this, and as much more might be produced to this purpose. But I conclude the point with the censure and confession of their own Guliel. Miniat. Episcop. Ration. divin. Cassand. consult. pag. 176. Cassander, who out of the writings of William Bishop of Miniatum, concludeth with him, that as if officious lies should be added to the holy Scriptures, there would remain no authority nor weight in them. So, no error nor falsehood should be tolerated in Images and Pictures in the Church, seeing that an error not resisted, is received for a truth. And in the same place, the same Cassander doth bewail the abuse of Images in the Church of Rome, affirming that superstition was too much pampered thereby, & that Christians were nothing behind the Heathon, in the extreme vanity of framing, adorning, and worshipping of Images. Thus far Cassander: out of which we may perceive the chief lessons that are learned out of these Lay books, to wit, ignorance, superstition, and Idolatry. And therefore▪ no marvel if all these vices reign in the midst of their Church, as plentifully, as amongst the Heathen themselves. 19 Fourthly, they deliver for sound doctrine, that whereas Saint john saith, that they which have the anointing of the holy Ghost, know all things: He meaneth not, that every one should have all knowledge in himself personally, but that every one that is of that happy society, to which Christ promised Rhemist. in joh. ●. 20. and gave the holy Ghost, is partaker of all other men's graces and gifts in the same holy Spirit to salvation. And thus whereas Saint john meaneth, that every true Christian, both by the outward preaching of the word, and by the inward unction of the Spirit, hath a distinct knowledge of all things necessary to salvation: They say, that it is sufficient, if he be partaker of another man's knowledge, though he be empty & void himself. Then which, what can be a greater nourisher of ignorance, and quencher of knowledge? For if I may be saved by another's man's knowledge and faith; And if it be not required that I should know all things necessary to salvation in my own person, but may have a share of another man's knowledge, what need I greatly seek for knowledge myself? And why may I not repose the hope of my salvation upon other men? And hereby we may observe their gross absurdity, In the case of justification they teach, that we are not made righteous by the righteousness of Christ, imputed unto us, though he be the head of the body of the Church, and the Spirit that animateth it, proceedeth from him; and yet here they say, that a man may be made wise and knowing, by the knowledge of other their fellow members in the same body, abiding in the unity of Christ's Church. What is this, but to advance the members above the head, or at least, to forget themselves, not caring what they say, so that they maintain the cause they have in hand? 20. ay, but Saint Augustine saith, If thou love unity: for thee August. tract. in joh. 32. Idem in Psal. 130. also hath he, whosoever hath any thing in it: it is thine which I have: it is mine which thou hast. And again in another place he saith: When Peter wrought miracles, he wrought them for me, because I am in that body, in which Peter wrought them. In which body, though the eye seeth, and not the ear: and the ear heareth, and not the eye: yet the eye heareth in the ear, and the ear seeth in the eye, etc. Therefore, all the grace and knowledge that is in any other of God's Saints, either living, or dead, is ours by participation: And so, that which was sufficient in them, for their salvation, is also enough for us, for ours, though we have little, or none of our own. Thus reason our Rhemists, in the place before quoted. But I answer first, with our reverend, learned countryman, Doctor Fulk, that Saint Augustine understandeth that place of Saint john, of an actual, and personal knowledge, inspired by the holy Ghost, concurring with the outward ministry of the Church, and not of any general knowledge infused into the Church, to be transfused, and dispersed among the members, by an imputative participation. Secondly, if a man may know by another man's knowledge, why may not a man be righteous by another's righteousness? And if the knowledge of our fellow members may be imputed to us, that we thereby may be said to know, why may not the justice of our head be so imputed unto us, that thereby we may be made just? These things are so parallel, that the one being granted, the other needs must follow. Thirdly, and lastly, that communion which is betwixt the members of a body, either natural or mystical, is not an actual translation of gifts from one to another: but either a participation in the fruit of those gifts, or a generating of the like in others, by doctrine, example, exhortation, prayers, and such like means. And so we may truly say, that every one that is in the body of Christ, reapeth fruit and benefit, by all the graces and gifts that ever have, or shall belong to any member thereof, though not for merit, yet for comfort, instruction, edification, and increase of grace. And again, as one candle lighteth another, and one steel sharpeneth, and whetteth another: So wisdom and grace is derived from one to another; either by natural commerce of speech, or pattern of example. Thus much did Saint Augustine intent, and no more: and therefore, it never came into his mind to think, (as these idle brains would make him) that the knowledge which resided in the Saints of God, is actually in all God's Children, or that they are partakers of their gifts and graces, to their salvation. For he that will be saved, must believe for himself, and know for himself, and live godly for himself. If he do all these things by a proxy, he must also go to Heaven by a proxy, and not by himself. This doctrine therefore is a manifest breeder and maintainer of such gross ignorance, as both Saint Augustine and all other holy men have always condemned for a sin. 21. A fifth doctrine from whence ignorance springeth and ariseth, is their prohibiting of Lay men to dispute, touching matters of faith, and that under pain of excommunication. This Navarre propoundeth as the doctrine of their Navar. Enchir. in 1. precept. cap. 11. Aquin. 2. 2 q. 10 art. 7. ●ell. de verb Dei Interpret l. 3. c 8 Church, neither is it contradicted by any other. Aquinas goeth further, and saith, that it is unlawful to dispute of matters of faith, in the presence of those that are ignorant and simple. And Bellarmine taketh away from the people, all power of judging of their pastors doctrine, saying, that they must believe whatsoever they teach, except they broach some new doctrine, which hath not been heard of in the Church before. And if they do so, yet they must judge of them no otherwise, then by referring them to their ordinary Pastor, which is the Pope, to whose definitive sentence they must yield full consent, without Idem de Cleri. l. 1. cap. 7. further examination. Nay, he most shamefully affirmeth, that if their ordinary Pastor teach a falsehood, and another that is not their Pastor, teach the contrary truth: yet the people ought to follow their Pastor erring, rather than the other telling the truth. And thus the poor people must rely all their knowledge upon their Pastors, and may not in any case examine and try their Spirits, whether they be of God, or no, clean contrary to the Precept of our Saviour, joh. 5. 39 Search joh. 5. 39 Act. 17 the Scriptures: And to the practice of the Bereans, who examined Paul's doctrine by the Scriptures: And to the counsel of Saint john to all, To try the Spirits. Now, who seeth not that joh. 5. 1 this confirmeth, and cherisheth the people in ignorance? For if they may not dispute about any matter of faith themselves, nor hear others that are learned so to do, nor examine the doctrine of their ordinary Pastors, but believe whatsoever they teach, be it true, or false: what remaineth, but that they should lie, and tumble in ignorance, and superstition, seeing the ordinary means of getting knowledge, and finding out the truth, is taken from them? For when they are bound to swallow down all the doctrines on the one side, and may not so much as hear, or read the reasons of the other, nor weigh them together in the Balance of judgement, how is it possible that they should ever find out the truth? 22. We confess with Saint Paul, that the weak are not to be admitted to controversies of disputation. But what disputations? Rom. 14. 1 Marry, about needless questions, touching matters indifferent, as meat and drink, and difference of days, as the Apostle explaineth himself in the same Chapter: Or foolish, and unlearned questions that engender strife, and are not profitable 2. Tim. 2. 23 1. Tim. 1. 4 to edification. But if the disputation be concerning matters of salvation, and disquisition of a necessary truth, then are none to be excluded either from reasoning, or hearing. For Saint Peter requireth of every man, that he be able to give an 1. Pet. 3. 15. answer to every one that asketh a reason of the hope that is in him. And therefore to dispute: for what is to dispute, but to give a reason? And our Saviour disputed with the pharisees and Sadduces, in the audience of the people, touching the resurrection, and the greatest Commandment of the Law, and his human, and divine nature. And so likewise did Saint Paul with the Grecians and with the jews, convincing Mat. 22. 23. Act. 9 29. Act. 17. 17. Act. 19 8. 9 them by arguments out of the Scripture, That jesus was the Christ, and that there was no way to salvation, but by saith in his Name. From such disputations as these, none was debarred; but every one was, and is bound to seek a firm resolution, that he be not carried about with every wind of doctrine. True it is, every simple man and woman ought not presently to rush out into arguments of disputation, nor too peremptorily to talk of deep mysteries in Religion: for than it may be said unto them, as Saint Basill is reported to have Theodoret. bis●o. l. 4. c. 17. answered the Emperor's Cook, Tuum est de pulmentis cogitare, non divina dogmata concoquere: It is thy part to look to thy sauces, and dainty dishes, and not to boil (in thy shallow wit) heavenly mysteries. And therefore, they must, as Saint Jerome speaketh, not lacerare Scripturam, tear in pieces the Hierom. in epist. ad Paulin. Scriptures, by their ignorant interpretations, and applications of it: Nor docere antequam didicerunt: Teach others, before they have learned themselves: But like Pythagoras' scholars, keep silence long, till they be well grounded in knowledge: nevertheless, all this while, they must not be barred from hearing others discourse of these high matters; nor from reading their arguments, pro & contra: nor at length also, when they are come to some perfection, from arguing, and reasoning with the adversary: For this is the high way to knowledge and understanding, the Lord having promised to all those that pray unto him, and do his will, whether they be Priests, or people, the illumination of his Spirit, and power to discern of doctrines. They that deny therefore this liberty unto the people, do bar them out from all sound knowledge, and joh. 7. 17. & 16. 13. imprison them in a jail of ignorance, blindness, and superstition. 23. Lastly, their brave doctrine, touching Implicit faith, doth tend to the same end, and bring forth the fame effect, and that more effectually than any of the rest. For thus they teach, that it is not necessary for a lay-man, to know anymore, by Molan. tract. 3. c. 27. ant. 15. Bonavent. Durand. a distinct knowledge, save some few capital heads of Religion, as, that there is one God, and three persons. That Christ is come in the flesh, and redeemed us from our sins, and shall come again to judge the quick and the dead, etc. As for the rest, it is sufficient to give assent unto the Church, and believe as it believeth, though they know not what it believeth; yea, that they are not bound expressly to believe all the Articles of the Apostles Creed, which is notwithstanding nothing else but a brief sum and Epitome of Christian Religion, and one of the principal grounds of the Catechism. And this is the Collier's faith spoken of before, so much commended by many of their greatest Clarks. Now how can this but nourish most groffe ignorance? For when the people are persuaded that such a short scantling of knowledge is sufficient, and that it is enough for their salvation, if in a reverence to the Church, they believe as it believeth: what reason have they either to labour to get any further knowledge, or to increase and grow up in that which they have attained unto? Surely, in matters of Religion, so great is the averseness of our nature, that we are all so far from endeavouring to get more than is needful; that few seek for so much. And therefore they that bound our knowledge within so narrow limits, cherish this corruption, and by speaking pleasing things unto it, lull it asleep in the bed of ignorance. But in the mean time, how contrary is this to the word of God, let the world judge, seeing the Apostle prayeth for the Colossians, that they might be fulfilled Col. 1. 10. 11. with the knowledge of God's will, in all wisdom, and spiritual understanding: and that they might increase in the knowledge of God: Whereas these fellows would have God's people to be empty of knowledge, and in stead of growing, to stand at a stay, resting upon the supposed knowledge of the Church. And whereas the same Apostle saith unto the Thessalonians, I would not have you ignorant, brethren, speaking in 1. Thess. ●. 13. the same place, of very high and deep mysteries: as the state of the dead, the resurrection and hast judgement: they on the contrary say to their people, W●e would have you ignorant, brethren. These things are so gross and shameful, that if the Church of Rome were not the whore of Babylon, she would blush, that any such imputation should justly be laid unto her charge. 24. These be the Romish doctrines, which directly, and naturally engender, and maintain ignorance: and therefore no marvel, if a flood of ignorance doth overflow the field of their Church, seeing it bursteth forth by so many spouts. Let us take a view therefore a little of the effects and fruits of these doctrines, both in the Clergy, and the people. Touching the ignorance of the Romish Clergy, what it hath been in former ages, and is yet at this day, though the Jesuits brag never so much of their new learning, and labour to wipe away that stain from their faces, let their own writers speak. Platina the Pope's Secretary thus complaineth of the horrible Platin. in vit. Marcelli. corruption and ignorance of the Priests in his days: Quanta sit avaritia Sacerdotum, etc. How great is the covetousness of Priests (saith he) and especially of those that be in chiefest authority! how great lechery, how great ambition and pomp, how great pride and idleness, how great ignorance both of themselves and Christian doctrine, how little Religion, & c! I need not declare, when they themselves do so openly proclaim it, as though they sought praise thereby. This complaint he maketh in the life of Marcellus the first, and the like in Denis the first: Boniface the fifth: Stephen the third, and Gregory the fourth. The like complaint or worse, maketh one Bredenbachius, Deane of the Church of Mentz, in Germany, in Bredenbach. in suae peregrin. hist. the time of Charles the fourth, and year of our Lord, 1370. The Law (saith he) is departed from Priests, Counsel from the Elders, Charity from Prelates, Religion from Monks, Discipline from Clerks, Learning from teachers, Study from Scholars, etc. and in the end he bursteth forth into this exclamation, O times! o manners! most trouble some and miserable times! reprobate and wicked manners both of Clergy and people! Matthew Paris saith, that in the time of William the Math. Paris. in Guliel. Conquest. Conqueror, Clerks were so unlearned in England, that such that understood their Grammar, were a wonderment to their fellows. And for Italy, Espensaeus▪ a learned Bishop, faith, that Espens. come. in Tit. c. 1. & 2. it was told him by an Italian Bishop, that his Countrymen did not study the Scriptures, but the Civil and Canon Laws, because that was the shortest ●ut to Bishoprics, Cardinalships, and highest dignities on earth. Touching Spain, thus complaineth Aluar. Pelag. de planct. Eccles. lib. 2. art. 20. Aluarus Pelagius, that the Bishops there committed thousands of souls to some young Nephews of theirs, to whom a man would be loath to commit two pears to be kept. And for Germany, let us hear their own complaint, that most usually Bishops Centum gravam. gra. 47. advanced to the Order of Priesthood, unlearned Idiots, unfit, vile, and ridiculous persons. The like might be shown in all other Countries: but this is sufficient for a taste of the miserable ignorance of the Romish Clergy, derived from their own confession. 25. And therefore we need not wonder, when we read of many Popes that were utterly unlearned, even so far, that they knew not the Grammar: as that Pope that said (as it is reported) Fiatur, in stead of Fiat: and being told, that it was false Latin; answered, that in spite of Priscian, and all Grammarians, it should be ever after canonised for true Latin. Or that Pope, to wit, Gregory the sixth, who being Laziard. Epit. cap. 183. ignorant of Latin, was fain to have another consecrated with him, to help to say Mass. Or that Pope, to wit, Zachary, that condemned Virgilius, a Bishop of Germany, for Auent. Annal. lib. 3. Platina. saying, there were Antipodes. Or Paul the second, that determined all them to be Heretics, that named the word Academy. Or, Bennet the ninth, who when he was made Bar●. ann●. 1033 nu. 6. Glab. Rodulph. Pope, was a child, about ten years old: and therefore could not have any great store of wisdom in him at those years. And if Popes have been thus ignorant, which are the heads of the Church, no marvel if Cardinals, which are the neck, and Archbishops and Bishops, which are the shoulders, and Priests and Friars, which are but the arms and legs, be void of all understanding: for how can the members be wise, if the head be a fool? And therefore when we read, that Lois Marsilius, an Augustinian Friar, being asked, what the two strops of the Bishop's Mitre signified? answered, that they represented, that the Bishop never understood the Old nor the New Testament. We have no cause to wonder at it: neither when that we read, that a certain Priest was of this mind, that whatsoever was in print, was as true as the Gospel. Nor when we hear another of them fishing the Virgin Maries name out of the first Chapter of Genesis, where it is written, that God called the gathering together of the waters (Maria) etc. Nor another, that proved our Saviour Christ to take away the sin of the world, because the word jesus was written in Hebrew with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sin, in the midst. But what need I insist in particulars, seeing this was one of the rules of a whole Order, called the Franciscane, or Minorite Friars ● Nescientes non curent discere literas: Let not the ignorant regard to know letters. Of which rule they ever were most observant: from whence springs that elegant Epigram. Cavisti bene tu, ne te ulla occidere possit Litera: nam nulla est litera not a tibi. That is in English thus: Prevented well thou hast the letter that doth kill: For not a letter wilt thou learn, to stop this ill. 26. Now then let▪ their Bozius upbraid unto us the ignorance of all Arts, and brag of their Jesuits learning above all others. And let their Possevine, and Grester, and Tanner Boz de sig. eccles. lib. 12. c. 12. Posseu. biblioth. do the same: yet they shall never show a whole Order amongst us, and that of Clergy men, that make a profession of Ignorance. As for the eminence of the Jesuits learning, whereof they brag so much, we envy it not unto them, so that they will not make themselves the only engrossers of learning, but suffer us, poor men, to retail some part with them, with whom we may boldly say, that for number and quality, we have them that are every way equal, if not superior unto them. 27. But to leave their Clergy, and come to the multitude of their Lay people, which are they indeed amongst whom we may see the true fruit of these their doctrines. It is both strange and lamentable to behold the prodigious ignorance of most, both men and women, that live under Popery, and have received the mark of the Beast on their foreheads: for as the Priests teach, so the people follow, like a flock of sheep following their Bell-wether; the one commending ignorance, the other embracing it with all their hearts. Some of their own Writers affirm, that the Common people, for the Vincent. de fine mundi. most part, amongst them, knew not the Articles of the faith: and if they▪ knew not the Articles of the faith, how can they give a reason of them? which Saint Peter requireth of every man. As the multitude of the Ninevites knew not their right hand from their left; so this rabble know not the right hand of Religion from the left. As for the main points of the Catechism, how can they know them, whereas they are ignorant of the grounds thereof? For the Lords Prayer, the ten Commandments, and the Creed, they rumble up in the Latin tongue, not understanding one word what they speak. They say Pater noster, and Credo in Deum, and yet they know not what Pater meaneth, nor what Credo signifieth. Yea, for the most part, they so mistearme the words thereof, that their language is more like to the babbling of Infants, or rather the prattling of Parrots, than the speech of men. Neither is this ignorance only to be found among the basest of the people, which have no teaching and education, but even amongst the better sort of them, that are well borne and brought up: and after so strange and strong a fashion, that by no means can they be withdrawn from this inveterate and continued custom of their Ancestors. Hence springeth all that gross superstition which is used of them: as, creeping to the Cross, falling down before Images, adoring and beautifying them with new-fashioned garments, running a Pilgrimage to this Saint and that, setting up Tapers before their shrines, wearing about their necks the beginning of the Gospel of Saint john, as a preservative against the Devil, and the herb Veruine, being crossed and blessed, against blasts, the white Pater noster, and the little Creed, with an infinite number of such like superstitious vanities, whereof there is neither head nor foot. Would any that are not plunged over head and ears in ignorance, put any affiance in such trumpery? and yet herein is all the Religion of the vulgar, who repose even the hope of their salvation in these things, and think it a greater sin to neglect or omit one of these Ceremonies, then to break any of the Commandments of God. 28. Now let any man judge whether this can be the true Religion, which nourisheth this barbarous and monstrous ignorance and superstition amongst the people: and whether that can be▪ a good tree, which bringeth forth such bitter and sour fruits. This is the conclusion which groweth out of the premises, by necessary consequence. The XI. MOTIVE. That Religion which was never known nor heard of in the Apostles time, nor in the Primitive Church, cannot be the truth: but such is the Romish Religion in most points thereof: therefore that cannot be the truth. 1. THe Romanists triumph in no one thing so much, as in the antiquity of their Church and Religion: and therefore they cast evermore into our teeth, that our Religion is but upstart, and our Church of yesterday, even since Luther's time, being never extant in the world before. But herein they play but the Sophisters: for if they speak of true antiquity, we will join issue with them in this point, and doubt not but to prove that theirs is the upstart Church, and their Religion the new Religion, in those points wherein they differ from us: and that our faith and Religion was taught and professed by Christ himself, and his Apostles, and exercised and maintained in the pure and primitive Age of the Church. For the clear manifestation of which point, it is first to be observed, that there is a double antiquity; one primary, another secondary: Primary is that, which was from the beginning, though discontinued and interrupted by the corruption of times. secondary is that, which indeed is aged and gray-headed, but yet reacheth not to the spring head. Thus our Saviour Christ controlleth the law of Divorce Mat. 19 8. though it was aged and of long continuance, even two thousand years old; yet Nonsic fuit ab initio: It was not so from the beginning: where we see that Divorce was old and full of years, and yet far from true antiquity: for true antiquity is that which is derived ab initio, from the beginning. In regard of this, it is truly said of Tertullian, Verum Tertull. quod primum, falsum quod posterius: That which is first, is always true, and that which cometh later, is false: but in respect of the other, it is also as truly spoken of Saint Augustine, Estmos diabolicus, ut per antiquitatis traducem commendetur Aug. nou. & vet testa. quaest. 114 fallacia: It is a devilish custom, that error should be commended by the descent of antiquity. Secondly, it is to be observed, that no antiquity, be it never so ancient and hoare-headed, is to be reverenced or regarded, if it be not grounded upon the truth of the Scriptures: and that which seemeth novelty, if it bring Scripture for it warrant, is truly ancient, and hath true, certain, and unresistible authority: the reason is given by Aquina●, Because the Law of God proceedeth Aquin. 2. part. quaest. 97. art. 3. from the will of God, and therefore may not be altered by custom proceeding from the will of man: whence it is, that no custom ought to prevail against the Law of God. To which purpose is that of Tertullian, Heresies are to be convinced, not Tertull. lib. de ●cland. virginib. so much by noveltis, as by verity: whatsoever savours against the truth, that shall be heresy; yea, though never so ancient. And of Cyprian, If only Christ is to be heard, we ought not to Cyprian. lib. 2. Epist. 3. ad Caecilium. regard what any before us hath thought fit to be done; but what Christ, who is before all, hath first done: for we must not follow the custom of man, but the truth, of God: and in another place, Idem ad Pompeia. cont. Epist. Steph. Papae. Clem. Alex. orat. ad Gent. pag. 41. Custom without truth, is nothing but antiquity of error. Upon this ground also Clemens Alexandrinus, in an Oration to the Gentiles, (who pretended antiquity for their errors, as the Romanists now do, saying, that they, and their Fathers before them, were borne and bred in that Religion, and therefore will not now give it over, saith, Let us fly custom as a rock, or the threats of Charybdis, or the fabulous sirens, for it Aug. de baptism paruulorum. choketh a man: it turneth from the truth, it leadeth from life, it is a snare, a hellish gulf, an evil fan, etc. And Saint Augustine, Truth being known, custom is not to be followed: for our Saviour did not say, I am custom, but, I am truth. Now upon these grounds we offer to join issue with them: First, that they have no true and primitive antiquity for their Religion: and secondly, though some of their opinions be of long continuance, yet being not warrantable by Scriptures, they ought not to prejudice, by a conceit of novelty, that primitive and Apostolical truth, which by corrupt time hath been interrupted. And this I hope to discourse so plainly in this Argument following, that no indifferent reader, that seemeth not forestalled with prejudice, shall depart unsatisfied. 2. Concerning the first proposition, I take it to be of an Maior. 2. undeniable truth: for, without all question, all truth was taught by the Apostles to the Primitive Church, and no part thereof was left unrevealed: for so Saint Paul saith in plain terms to the Elders of Ephesus, I have delivered unto you Act 20. the whole counsel of God. Now if he delivered to them the whole counsel of God, than no part of his counsel, that concerned the mystery of Christian Religion, was undelivered. Besides, it is as certain that that Church, which next succeeded the Apostles, was the most pure and absolute Church, whether for doctrine, or manners, matter, or form, that ever was in the world: and therefore to degenerate from that, must needs be, to degenerate from the purity and sanctity of Religion. And again, it cannot be denied, that though some heresies were broached, even in the Apostles times, and were coetaneae Apostolorum, as Tertullian noteth: Tertull praescrip. and though the primitive age of the Church, after the Apostles, was most pestered with Heretics, yet evermore the truth prevailed, both in regard of birthright, and predominance. And therefore they that will plead antiquity, must both prescribe from the Apostles time, and must have a good title also to hold by: for these two things are necessarily required to a just prescription, as the Lawyers speak, Bonus titulus: A good title: and, Legittimum tempus: A lawful time. A good title is that which is warranted by the divine Law: and a lawful time is that which is fetched from Christ jesus and his Apostles: both these, concurring together, are an invincible argument of the truth: The first proposition therefore must needs be infallibly true. 3. And so I leave it, and come to the second proposition: Minor. the truth whereof shall be manifested in two points: first, in respect of the outward face and fashion of their Church: and secondly, in respect of the principal doctrines, which are proper unto them, as they are the Romish Synagogue. 3. For the first. The outward face of the Church divideth itself into three branches: first, into the persons that exercise pre-eminence and authority in it: and secondly, into the jurisdiction and authority exercised by those persons: and thirdly, into the outward ceremonies thereof. In all these the Church of Rome is degenerate from the Primitive and Apostolical purity. 4. The principal persons of the Romish Hierarchy are 1. these. The Pope first, as the ringleader: next, the Cardinals, his Counsellors of state: then Archbishops and Bishops, his assistants: and lastly, the shaveling Priests his vassals: to which body may be added, as excrements, an infinite rabble of religious Orders▪ as Monks, Friars, and Hermit's, with such like: and of Friars, the Dominicanes, the franciscans, the Austinians, the Ambrosians, the Minorites, the Gilbertines, the Crossebearers, the Cisterensians, the Black, the White, the Grey, the barefooted, the Begging, with a number more: and to conclude, the Jesuits, which as they are the tail of all the rest for the time, so they are the head of all the rest for vill▪ nous conspiracies, bloody plots, devilish devices, and hellish practices. Now of all these (Bishops only excepted) we find not so much as any mention, neither in the writing of the Apostles, nor in the age next succeeding after them: for though the name Pope, Papa, being a word of the Syracusan Language, and signifying as much as Pater, Father, be of great antiquity, yet, as a jesuit of their own Azor. jesuit. Institut. moral. p. ● l. 5. c. ult. Masson praef. in l. 6. de vitis Pontif. p. 271. confesseth, with others, it was a common name to all Bishops, as appear both in Cyprian and Ruffinus, till Gregory the seventh, in an assembly held at Rome, decreed, that only the Bishops of Rome should be called Popes. But as touching Cardinals, the matter is more gross: for the first birth and original of that name can be derived no higher, then either from Gregory the firsts time, or Pope Silvester, or Marcellus, Azor. jesuit. Instit. moral. p. 2. l. 4. c. 1. Polid. Virgil. de invent. rerum, l. 4. c. 270. or Pontianus, by their own confession: and therefore some of them ingenuously acknowledge, that the Order of Cardinals is not ex iure divino, by God's ordinance, though others, no less foolishly, then impudently, would fix their foundation upon these words of the Scripture, Domini sunt Cardines terrae, The hinges or the pillars of the earth are the Lords. Therefore Cardinals are of God: which is as good a consequent, as his that would prove, that Heretics ought to be put to death by Scripture, because Saint Paul said, Haereticum hominem devita, etc. as hath been showed before. As for the name of Bishops, we deny not but it is found in Scripture, and so Archbishop may also be warranted by the same authositie, as signifying nothing else but a chief Bishop: but how far the Romish Archbishops and Bishops are degenerate from their office, described by the Scripture, all the world can witness: for the Scripture Bishops were diligent Preachers, these are idle Prelates: they were persecuted, these are persecutors: they were humble persons, these are proud Princes: they were holy men, seeking only the advancement of the Kingdom of Christ, these are profane worldlings, seeking their own gain, and pomp, and carnal honours: all this is confessed of them, and lamented by Espensaeus, one of the same rank, who thus writeth, It was no less a wonder in old Espens. in 1. Tim. digres. l. 2. c. 2. times (saith he) to be called a Bishop, and not to preach, than he is now as rare as a monster, who is seen to perform that duty: and again, I know (saith he) some learned Bishops, who standing upon their Gentility, forsooth, and greatness, hold it a matter of servitude and baseness, to be exercised in preaching, because their predecessors were not accustomed thereunto. 5. As touching Priests in the new Testament phrase, all Phil. 4 18. 1. Pet. 2. 5. Reu. 6. 8. 15. 10 Christians are called Priests: and they, whose office it is to dispose the mysteries of the Gospel, Ministers, and Elders, and Pastors: but now, none may have that name, but their anointed Shavelings, who (as they say) create their Creator, by five conjuring words, and offer him up upon the altar, as a Sacrifice propitiatory for the quick and the dead. For albeit the word Priest is derived from presbyter, which signifieth an Elder, and in that sense might well be given to the Ministers of the new Testament, yet, because it is in common use of speech, taken for one appointed to sacrifice, which in Latin is Sacerdos, and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And because the Ministers of the Gospel are not once named by these terms in the new Testament, therefore they that in this signification term the Ministers of the Gospel by the name of Priests, degenerate from the true meaning of the Scripture: but what should I speak of the name, seeing the office of these Shavelings is so contrary to that function which was practised by the Apostles and Disciples of jesus Christ? for the Apostles are never said to sacrifice Christ on the Altar, as these Shavelings are pretended to do. Their office was to minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but not to sacrifice; they received of the Lord, and gave unto the people: but these create a Sacrifice of themselves, and then offer it up to the Lord. Here then is a plain declining of the Romish Priests from the true Ministers of the Primitive Church, both in name and office. 6. Lastly, concerning Monks, Friars and hermits, they are names never heard of in the Apostles time, nor in the purer age of the Church. The first Hermit was one Anthony, who lived three hundred years after Christ, who taught others that state of life, and learned it of none, as confesseth Bell. de Monach. lib. 2. cap. 5 Agrip. de vanit. scient. c. 62. Id. Ibidem. Bellarmine: Monks had no being in the best times of the Church, saith Agrippa; though Bellarmine is not ashamed to say, that the Apostles were the first Monks in Christianity; who notwithstanding lived not alone in cells, but went about the world preaching the Gospel, & some of them had wives also, both which are contrary to the Monkish profession, but Friars are yet of a far later impression. The orders of Dominick & Francis sprung up under Innocent the third, in the time of the Lateran Council, about the year 1220. For when Pope Innocent would not be persuaded to confirm to Dominick his order of preaching Friars, he dreamt that the Church of Lateran was ready to fall, and that Dominick came in, and with his shoulders under-propped it. Upon which dream he presently sent for Dominick, and granted his petition: and sure not vain was that dream: for had not Friars been the upholders and chief Pillars of the Pope's Church, it had fallen longere this. The croutched Friars, otherwise called the crossebearers, sprang up about the same time for Pope Innocent, raising an army against the Albingenses, whom the Pope accounted for Heretics, caused the soldiers to be signed with a cross on their breast, whereupon they were called crossebearers, or croutched Friars. All the other orders of Friars, which amount, as some reckon them, to an hundredth at least, are most of them of later institution. And most true is the assertion of Wiclif, that Friars were never known in the world, before the year 1200. 7. The Jesuits took their beginning about threescore and fifteen years since: For in the year 1540 their order was first confirmed by Pope Paul the third, to Ignatius Loyola the lame soldier, the chief Father and Patriarch of that viperous brood, at the request and intercession of Cardinal Contarenus: so that they are not yet beyond the bounds of a man's age, and nevertheless they are grown to such maturity of craft and deceit, that all other orders are but novices to them: they are the only fellows of the world for subtle practices, and daring enterprises, and now the chiefest props of the Papal sea: For Dominick was weary of bearing that burden, and for the ease of himself, suffered Loyola to put under his shoulder; and so now all the burden lieth upon him: let him hold up stiffly therefore, or else all will go to wrack. 8. But now to the purpose. Where were all these orders in the Apostles times, and in the Primitive age of the Church? Then men rejoiced to be called by the Name of Christ; now these fellows glory to be called by the name of Dominick, or Francis; and as if Christians was too base a name for them, they will be called Jesuits, of jesus they say the Son of God: but more truly of Bar-Iesus the Sorcerer, that withstood Acts 13. 6. the preaching of Paul, & was a perverter of the strait ways of the Lord: or of a French weapon called Gesu●, wherewith these same bloody Traitors use to murder kings and Princes, if they withstand their purposes: whereupon is that elegant Epigram: — A Gesis sunt indita nomina vobis, Quae quia sacrilegi Reges torquetis in omnes Ind sacrum nomen, sacrum sumpsistis & omen. 9 But to shut up in one word all the villainy of these monstrous late-born orders of Friars, let Aretine an Italian Poet describe them. Frate (saith he) in Italian is a Friar: every letter of which word doth represent the nature of that generation: for Furfanto, a thief: Ribaldo, a filthy Ribald: Asino, an ass: Traditore, a Traitor, & Eretico, an Heretic: All together make the true and perfect definition of a Friar: Or as Lincolniensis defineth him, A dead carcase risen out of his grave, wrapped in a winding sheet, and carried among men by the Devil. But my purpose is not to bring upon the stage their filthy and Clemang. de statu. eccles. pag. 47. 53. 56. Agrip. de vanit. c. 62. Polid. Virgil. de Invent. l. 7. c. 5 Aluar. Pelag. de planct. l. 2. art. 2 & 73. 83 Paling. Leo. Virgo Sagit. Ariost. Orland. furioso. Cant. 14 stan. 65 2. abominable lives; he that will see that, let him read Clemangis, in his book of the state of the Church, which he wrote about two hundredth years since: And Cornelius Agrippa, of the vanity of Sciences: And Polidore Virgil, and Aluarus Pelagius, and Palingenius, with Ariosto an Italian Poet, etc. and he shall find matter not only of wonder and admiration, but also of grief and lamentation, that the Church of God should be so long pestered with such filthy dregs; but it is sufficient for this place to have shown, that neither their name nor orders were once heard of in the Primitive Church. 10. Thus much touching their persons. Now for the jurisdiction exercised by these persons, how not only transcendent, but repugnant it hath been, and is at this day, to that of the Apostles and Primitive Church, their both Lordly titles, and tyrannous practice doth clearly demonstrate. For their titles, which of the Apostles either assumed to himself (which they might have justly done, if it had been their due) or received from others these titles: Universal Bishop, Head of the Church: High Priest of the world: Prince of Priests, and Christ's Johan. à Capistr. de Papa, & eccles. authorit. Extravag. in joh. 22. Rod. Cupers de eccles. pag. 61. nu. 52. Christop. Marel. in Concil. Later. Clement. in Prooem. in gloss. Vicar upon earth, & c? But the Pope of Rome doth challenge to himself all these, yea, more than these, that he is, as it were a god upon earth, having fullness of power, and yet more, aequè ac Christus Deus, A God aswell as Christ, a being of the second intention, compounded of God and man, and yet more, Deus vindictae, a God of revenge, and another god upon earth; and lastly, Stupor mundi, the wonderment of the world, neither God nor man, but a neuter betwixt both. Could such intolerable pride ever enter into the heart of a man? or could the tongue of any wight living dare to belch out such horrible blasphemies? Surely none but he that is that man of sin, who sitteth in the Temple of God, as God, and to whom is given a mouth to blaspheme the God of Heaven, and in whose forehead is written this name of blasphemy, Deus sum, errare non possum: Auentin. lib. 7. I am God, I cannot err. But to the point; Did ever Peter, whose successor the Pope claimeth to be, challenge to himself any such titles? or did ever any of the other Apostles, or any Bishop in the Primitive Church, for the space of three hundredth years? Peter was so far from this pride, that he giveth charge to all Elders of the Church, that they should not behave themselves as Lords over God's heritage. And in 1. Pet 5. 3. that very place he equalleth himself to the rest, and the rest to himself, calling himself a fellow Elder: and in another Acts. 1. 15. Acts. 2. 29. 2. Pet. 1. 10. Lorinus come. super Acta. pag. 62. place he calleth all the Disciples his brethren; yea, all the Israelites his brethren, and all Christians his brethren: behold his humility. But the Pope acknowledgeth no brethren, but the Cardinals, patriarchs, and Archbishops: Emperors and Kings are his children, and not his brethren; behold his pride: neither did the rest of the Apostles challenge to themselves any such titles of dignity. For they had learned of Christ their Lord and master, not to Lord it over others, but to humble Luk. 22. 26. themselves, that they might be exalted. And let them name but one Bishop of the Primitive Church, that took upon him any of these glorious titles, yea, of the Bishops of Rome themselves. 11. We deny not, but that some of the ancients have yielded unto the Bishops of Rome great and honourable titles, but first this was in respect of their virtue, learning and integrity, and not in respect of any pre-eminence of jurisdiction. Secondly, we find none of these titles which I speak of, attributed unto them, but only the Apostles successors, and Apostolical Bishops, not heads of the Church, universal Bishops, high Priests of the world, etc. which the later Popes have usurped. And thirdly, if at any time they were, yet the same titles of honour which were ascribed unto them, we Basil. epist. 55 Sidon. Apoll. in lib. 6. epist. 1 find given to other Bishops, aswell as to the Bishop of Rome, as to Saint Ambrose by Saint Basill; and to one Lupus a Bishop in France, by Sidonius Apollinaris: And to Fontellus another Bishop in France, by the same man: To Basill by Nazianzen: To Athanasius, who is saluted by the name of high Bishop and chief Priest: And to Cyprian who was honoured with this stile, The Bishop of the whole world. Neither can it be denied, but these titles grew by little and little to be attributed to the Bishops of Rome, after the first three hundredth years of the Church, though they came not to perfection till the perfect revelation of Antichrist, in the Apostolical sea: but this can never be proved, that either in the Apostles times, or in two hundredth years next succeeding after, ever any Bishop arrogated to himself, or any other ascribed unto him any of these arrogant titles. 12. A sufficient argument whereof is this, that Bellarmine Bell. de Rom. Pontif. l. 2. c. 31. propounding this as his last reason to prove the principality of the Pope, draweth it from the great and famous titles which are attributed unto him, and spending a whole Chapter in that purpose, allegeth not one testimony older than Damasus the Bishop of Rome, who was elected to that sea in the year 369. Surely if he could have found out more ancient proofs, he would have after his manner stuffed the Chapter with them: but in that he produceth none, it is evident that he knew none, & indeed that there were none to be known▪ Nay, Gregory the great, one of their own Popes, that lived Gregor. epi. l. 4 c. 32. & l. 6. c. 24. & l. 4. c. 34 36 six hundredth years after Christ, not only execrated the name of universal Bishop, which john the Bishop of Constantinople usurped, calling it a name of blasphemy, and a proud and superstitious title, and him that usurped it, a forerunner of Antichrist; but also plainly avoucheth, that none of his predecessors used that profane denomination: by which the proud times of Antichrist were marked out. Also Platina, Platina▪ Naucler▪ vol. 2 gen. 20 Cuspinian. Nauclerus, Cuspinian, with many other Historiographers, affirm, that Boniface the third, and Gregory the second, obtained of the Emperor Phocas, by great labour, the name of Head of the Church: A strange and tyrannical title, never publicly usurped, before that time, in the Church of God; but now new created by Phocas, who having killed his Lord Paulus Diaconus de gestis Longobard▪ c. 37 Mauritius, and his children, exercised a tyranny in the kingdom of the world, and begat this tyrannical appellation in the kingdom of the Church. But of all other records of antiquity, most pregnant is the Canon of the African Council, to condemn the novelty of these ambitious nominations: of which thus writeth our Roffensis. These are the words of the Council: Let not any, no not the Roman, be called an universal Rossen●▪ in consult▪ Assort▪ Luther▪ versed▪ 8 Bishop. For that age (saith he) which was near to the Apostolical times, studied modesty and humility; such a glorious title pleased not that Council. 13. Wherefore concerning these great titles of honour, we may conclude with our Saviour Christ, that It was not so from the beginning: They are new and upstart, in respect of true antiquity, ensigns of that pride and arrogancy, which reigned in the Prelates of the Church, in those latter times, Balt. Castill. lib. ●●●▪ 〈◊〉. and badges of antichrist's kingdom, where at Peter and Paul would blush for shame, if they were alive, as it was merrily spoken by the Duke of Vrbanes Painter, when he had drawn their Pictures of a ruddy and high colour. 14. But leaving their titles, let us take a short survey of their practice: And first let it be shown, that Peter, or Paul, or any the rest of the Apostles, or any Bishop of Rome, or of any other place, did ever take upon them to depose Kings, and dispose of their kingdoms, and to translate them from one to another, and to absolve subjects from their oath of allegiance, and children from the bond of obedience to their parents, to dispense with the Law of God, to have sole power of decision of controversies, to challenge the right of appeals from all countries of Christendom: And lastly, to exercise not only spiritual, but also temporal coactive jurisdiction. But all this power hath been in former times, and is at this day practised by the Bishop of Rome, and that with that rigour and vehemency, that it is a wonder that they do not blush, so much to degenerate from those, whose successors they claim to be: But no marvel; for else he should not show himself to be that Antichrist, except he did advance himself above all that is called God on earth: For this is a special mark of that man of sin. 15. But let History, the light of time, make clear this Naucler. 2. generat. 39 Helmold. chron. Slavor. l. 1. c. 81. point. Pope Hadrian the fourth reproved Frederick Barbarosse the Emperor, of insolency and arrogancy, in an Epistle written unto him, for setting his own name before his, and checked him also very bitterly, for holding his stirrup on the wrong side; and when he came unto him in the Church of Saint Mark in Venice, to be absolved from his excommunication, commanded him to prostrate himself upon the ground, and then set his foot on his neck, with these words, Super aspidem, etc. Thou shalt walk upon the Asp and Cockatrice, and shalt tread upon the Lion and Dragon. Did Peter ever do the like? Gregory the seventh caused Henry the forth, coming in all humility to submit himself unto him, with his wife and child, to dance attendance at his gate, barefooted, and bareheaded, for the space of three days, ere he would grant them any access unto him. Did Peter ever do the like? Celestine the third, being about to crown Henry the sixth Emperor, set the imperial Diadem on his head (as some say) with his foot, and kicked it off with his foot again. Did Peter ever do the like● Innocent the second caused his own Picture with the Emperors, to be set up in the Palace of Lateran, himself sitting in his Pontifical Throne, and the Emperor kneeling before him, and holding up his hands unto him, as unto God. Did Peter ever do the like? Gregory Naucler. vol. 2. generat. 25. the third deposed Leo, surnamed Iconomachus, for defacing Images set up in Churches to be worshipped. Pope Stephen deposed Childerick King of France, and set up Pippin in his room, for no heinous offence by him committed, but only because he was in his judgement unprofitable for the kingdom. Gregory the seventh, called Hildebrand, would have deposed Henry the fourth, and have advanced Rodolph Duke Auent. l. 5. Vesper. an. 1080 Naucler. gener. 37. of Suevia into his throne, but that God's justice prevented his purpose, by bringing Rodolph to an untimely end, and the Pope himself to a miserable and fearful destruction: yet afterwards the same Henry was surprised by his own son Henry the fifth, at the inspiration of the succeeding Popes, and deprived, and imprisoned, and brought to his grave. Hadrian the fourth discharged the subjects of William King of Sicilia, of their oath and allegiance, because he would not yield Apulia to the Pope, for enlarging of Saint Peter's patrimony. Naucler. gener. 39 Alexander the fifth excommunicated the Emperor Frederick, as also he had done his predecessor Hadrian, and thundered out great curses upon him, and sent letters abroad to all Princes and people, to raise tumults against him, for punishing some dissolute persons of the Clergy, and claiming by war, some rebellious Cities in Italy, as they pretended. Innocent Idem gener. 40. Cuspinian. vita Henrici & Philippi. the third excommunicated Philip, and raised up Otho against him, seeking to dispossess him of his kingdom: and after, when Otho was invested with the Empire, he set up Frederick the son of Henry the sixth against him, and deposed Otho. Honorius the third persecuted this Frederick, deprived him, and stirred up his subjects against him, & absoluted them from their faith, oath and allegiance: And the like also did Gregory the ninth, and Celestine the fourth, and Innocent the fourth, against the same man. After the same manner was served King john of England, by the forenamed Innocent the fourth, because he banished the Monks that had chosen Stephen Langton to be Archbishop of Canterbury, contrary to his mind. 16. What should I reckon Raymundus Earl of Tholouse? Or Conrade the son of Frederick the second? Or Mamphred the bastard son of Frederick? Or Peter King of Arragon? Or Philip the fair, King of France? Or Henry the seventh, who being persecuted by Clement the fifth, was at last poisoned Cuspinian. Nauclerus. in the Eucharist by a jacobine Friar, suborned to work that feat? Or Lewes of Bavary, Charles the fourth, or Wenceslaus, or George King of Bohemia, or john King of Na●arre, all which were grievously persecuted, if not utterly deposed by sundry Popes? And lastly our late Queen of famous memory, whose life was not once or twice, but often assaulted by the Pope's instruments, and her kingdom, so far as lay in the Pope's power, taken from her▪ and translated to the Spanish faction? Did ever Peter do the like? 17. But to descend from Kings to Bishop● the Pope doth challenge to himself the fullness of power over all other Bishops, & that the fountain of jurisdiction, & the authority of the keys is resident only in his person, and that all other Bishops are subdelegate under him, and rece●●● their power from him, and that they ought to receive their investitures from him alone. Did Peter ever do the like? No: He esteemed all the rest of the Apostles his equals: and so our Saviour Christ enjoined an equality and parity to be among the Apostles, Mat. 18. 1. Mark. 9 35. Luk. 9 46. Iren●us l. 5. Cyp. epist. 75. & 69. Hierom. epist. ad Euagrium. Hierom. ad Euag. tom 2. Cypr. de unit. eccles. albeit they had a superiority over the seventy disciples▪ and all Bishops are the undoubted successors of the Apostles, witness Irenaeus, Cyprian and Hierome: and therefore must needs have equal power of jurisdiction, as those from whom they received it were equal: this Saint Jerome avoucheth in direct terms, when he saith▪ Vbicunque fu●rit Episcopus, etc. Wheresoever he be Bishop, whether at Rome, or at Eugubium, etc. he is of the same merit, and of the same Priesthood. And Saint Cyprian: Episcopatus unus est, cuius à singulis pars in solidum tenetur. The Bishopric is one, whereof every Bishop hath a found and entire part. 18. Again, the Pope claimeth a Sovereignty over a Council, and that not only to call it at his pleasure, and to dissolve it again when he will; but also to allow and approve what he lusteth, and to disannul whatsoever is distasteful unto his humorous palate: in which respect it is set down R. Cupers de Eccles. p. 31. nu. 28 johan. de turrecrem. sum. lib. 3. cap. 64. as a ruled case amongst them; that, Although in a general Council, the universal Church is represented, insomuch that nothing is greater than a Council, notwithstanding, the Pope surpasseth the same in all manner authority; and therefore if the whole world should give sentence against the Pope, yet the Pope's sentence is to be stood unto, and all other rejected: And the reason Idem. li. 2. ca 26 is given, because he is of greater perfection than the whole body of the Church beside. Did ever Peter do the like? In that Council of the Apostles and Disciples in the eleventh of the Acts, when as divers Christians of the Circumcision contended against him for preaching, and baptizing Cornelius and his household at Caesarea, which were of the Gentiles, he did not arrogate this supereminency to himself, that he was their chief, and head, and therefore ought not to be called to an account by them: 〈…〉 that they ought to subject themselves to his power, as one that could not err: no, he doth no such matter, but meekly rendereth a reckoning of his carriage in this business, and submitteth himself to their censure. So, Acts 15. when the Apostles, and Elders of the Church came together in a Council to decide that great Controverfie then moved in the Church about Circumcision, Peter behaveth not himself as a judge, nor taketh upon him any authority above the rest: but as one of the Apostles giveth his opinion, and the determination of the question is set down not under his name only, but in the name of the Apostles, Elders, and brethren, that were present; yea, james was precedent of that Council, and not Peter, Gerson. tom. 4. in prop. utilit. ad exter. Schism. Lyr. in Acts 15. Chrysost. in Acts hom. 33. if we will believe Gerson, and Lyran of their own, and Chrysostome of the ancients. 19 Again, the Pope taketh upon him to exempt Clarks, though offending by Murder, Treason, Theft, Adultery, or such like, from all temporal Courts of Princes, and punishment of the laity, except the Church proceed against them first, and make them no Clerks. Thus, Pope Nicholas Epist. Nich▪ ad Michael. Imper. the first wrote to Michael the Emperor. Christian Emperors have no right at all, to make any inquisition for Monks, unless it be in favour to pity them. Thus Thomas Becket, Archbishop of Canterbury, quarreled with Henry the Second, for this cause principally, as both Hoveden, and Fabain report, Hoveden. Hen. 2. Fab. par. 7. c. 237. for that the King went about to punish such of the Clergy, as were malefactors, by the temporal Laws of the Land: which the Archbishop utterly denied to be lawful. For this he said, that if a Clerk being within holy Orders, were accused of any crime, he must be judged by Ecclesiastical judges; and if he were convict, he should lose his Orders, and so being excluded from Ecclesiastical office and benefice, if after this he incurred the like fault, then might he be judged at the pleasure of the King and his Officers. This was that proud Archbishops challenge against his Sovereign▪ Henry the Second, for defence whereof, as also for other traitorous demeanours, being tumultuously killed, he was canonised a Saint at Rome. 20. And that you may see that this practice of theirs is agreeable to their Doctrine, Bellarmine himself concludeth, Bellar. de Clericis cap. 28. That Kings are not Superiors unto Clerks, and therefore that they are not bound either by Gods, or man's Law to obey them; save only, in respect of Laws directive, and that the Imperial Law ought in matters criminal to give place to the Canon Law: which is as much as to say, that not the King, but the Pope is the Lord of the Clergy. Did Peter ever do the like? No, he both in his own person submitted himself to the temporal power, when he paid Tribute at his Master's Commandment, and when he underwent stripes and imprisonment for the Gospel's s●ke, without making any such challenge of Mat. 17. 36. Act. 4. 3. Act. 5. 40. 1. Pet 2. 13. exemption: and also when he gave in charge to all others, even his fellow Elders, to submit themselves to Kings and Superiors for the Lords s●ke. Sure it is, that he which paid a Tribute of money, much more ought to pay a Tribute of obedience: and he which commanded others to obey, would not in any wise be refractory himself, lest that old Proverb should be returned upon him▪ Physician, heal thyself: and lest his practice should look one way, and his doctrine another, which was unfit for any, much more for an Apostle. 21. Lastly, did ever Peter challenge to himself any such power and pre-eminence above the Scriptures, as to dispense with, the Law of GOD at his pleasure, and to take away and abrogate what he list in the same? But the Pope taketh upon him this also: for these be their own positions: That the Pope may dispense with the Law of God, and Michael. Medina. Christian. paroenes▪ l. 7. c. 17 Grat. par. 1. p. 76 Abbas Panorm. extr. de divortijs cap fin. Felin de constitut. cap. stat. Canon & de maio●●t. & obedientia cap. fin. against the Apostle, and against the new Testament upon a great caus●, and that he may take away the Law of God in part▪ but not in whole. Yea, that he can ex iniustitia facere justitiam: turn sin into righteousness: and de facto. Some of them have dispensed with divers Commandments of the Law, with Incest, with Murder, with Theft, with Treason, Adultery, and such like; as hath been before sufficiently declared, and may further be proved, if it were not a thing both known and confessed. To shut up the point: certain it is, that Peter never exercised any such jurisdiction, either in part or whole, as here is claimed by the Popes: and if he had it▪ and did not show it either by doctrine or practice, he was not so careful of the Church of God as he should be, to hide from them so necessary a truth: but if he had it not, then do the Popes both unjustly derive it from his chair, and wrongfully usurp that which by no right belongeth unto them. Now in that which I say Peter never did the like, let Paul and james and john and all the rest of the Apostles, yea, the whole Primitive Church be included within the same proposition, and it is as fully true as in that one particular: and therefore it must necessarily follow, that the Romish jurisdiction hath no footing nor founding in the whole Primitive Church, but is like a Monster borne out of time, deformed and misshapen in every part thereof. 22. In the third place, if we consider the outward ceremonies 3. now used in the Church of Rome, we shall yet more clearly foe their declining from the Primitive antiquity; for a taste Bell. l. de verbo Dei, cap. ●6. whereof, I instance first in their Latin Service, which Bellarmine himself confesseth, was not in use in the Apostles times: and Lyranus goeth a step further, and saith▪ that in the Lyran. Com. in 1. Cor. 14. Primitive Church and long after, all things in the Church were performed in the vulgar tongue: the same is acknowledged by Aquinas, and Caietan writing upon the same place, and Cassander as learned and judicious a Papist as their side affordeth; Cas. Leiturg. ●8 & penult. yea, Platina himself pointeth out the very time when, and person by whom this was first commanded, to wit, by Vittalianus the first, about the year six hundred, threescore & ten. What need we more to evince the novelty of this Ceremony, seeing we have so many of their own confessions? and no marvel, if they confess it, seeing else they should have contradicted most of the ancient Fathers, whose testimonies are so clear in this point, that they admit no exception, as the places quoted do manifestly declare. Origen. contra Celsum. lib. 8. Aug. Epist. 121. ad Probum. c. 9 Amb. come. in 1 Cor. 14. Chrysost. in eundem locum. Basil. in Psal. 28. Aug. expos. 2. in Psal. 18. Polydor. Virgil. l. 5. Invent. c. 9 Speculum Rosar. Alan●●. 23. Secondly, I instance in their praying upon beads: which came in, as Polidore Virgil affirmeth, in the year of our Lord, 1040. being the device of one Petrus a French Eremite; but the rosary was devised by Friar Dominick long after: that is, fifty ave mary's & five Pater nosters, for which purpose he framed five & fifty stones▪ which were so hanged together on a string, that betwixt every ten small stones, one big one was interposed; & this he called a Patriloquie. Out of which, as yet a later invention sprung, the Marie Psalter; for three Rosaries, that is, an hundred and fifty ave mary's, and 15. Pater nosters make a Psalter: because, forsooth, David's Psalms were so many in number: these▪ are confessed novelties, and therefore I need not to insist any longer in them. 24. Thirdly, I urge their festival days, which as they are full of superstition, so are they of novel and late institution: as for example, the feast of the conception of the Virgin Marie, not that whereby she conceived Christ, but whereby she was conceived by her Mother, and also the feast of her assumption, and of her visitation, and of her presentation: the first whereof their jesuit Suarez confesseth Suarez in Th●. par. 3 q. 27. art. 1. & 2. not to have been clearly known in the world five hundredth years since, nor received by general consent, till almost three hundredth years after: so that by his confession it is not much above two hundredth years old▪ and indeed it was publicly enjoined by Sistus quartus, Anno 1480. The Sixtus Senensis. Bibl. l. 2. ●it. Mar●ae tran●it. Baron. annot. 48. nu. 9 second, their Sixtus Senensis confesseth, that it was not found among the Latin Fathers: and Baronius, that it is not confirmed either by Canonical Scriptures, or by the writings of ancient Fathers: and in a constitution of the Council of Mentz, where it is named, this addition is with all sound in the books of Charolus Magnus. (Touching the assumption of Mary, we leave it to be questioned.) Now this Council was in the year 800. whereby it is evident, that all that time it was no public ordination of the Church. The third was instituted by Vrbanus Sextus, which though Antoninus affirmeth, was never received nor kept, yet it was the invention of a Pope, and that of no great antiquity. And indeed why should it not be observed, if the Pope cannot err? or if it be not fit to be observed, how is it true, that the Pope erreth not in defining matters of Religion? The fourth was ordained by Paulus the second, anno 1466. as they themselves will not deny. 25. Besides these of the Virgin Mary, they have many other festival days, of the same nature and stamp: as the feast of Corpus Christi, of the invention of the Cross, of the dedication of Churches, of All souls, and a number such like: all which are confessed novelties; for in the Apostles times and Primitive Church, during the space of four hundred years, none of these were once heard of. The feast of the Po●●. Virg. l 6. In●●●t. c. 8. Cross was Gregory the fourth's invention, anno 828. and Corpus Christi day was first ordained by Pope Urban the fourth, Bell. de Euchar. l. 4. c▪ ult. about the year 1264. as confesseth Bellarmine himself▪ who of his Apostolical power gave spiritual wages and special pardon to all that should personally observe the hours of this holy solemnity, as at Matins an hundred days pardon, at Mass as much, and so at first and second Evensong, at the Legend▪ a●r●a ●●●●or. Sacram. hours of prime, of tierce, of sixth, of noon, of complete, forty days apiece: and thus in like manner for the whole week following. 26. The annual sea●ts of dedication of Churches grew from a sinister imitation of Constantine the great, who because Euseb. de vita Constant. l. 14 he kept a solemn day at the dedication of a certain Church, which he had built, therefore it was received as a Law, (for Princes actions are the people's directions) to solemnize every year a holy day upon the day of the dedication of their Church. And all Souls was the device of one Saint Odyll, who as they write, in Cicilia, in the I'll of Vulcan, heard the voices & howl of Devils, which complained with great grief, that the souls of them that were dead, were taken away Legenda aurea. out of their hands by alms and prayers: whereupon this feast was ordained, wherein prayer should be made for all Souls. And as for this, so for the other, they devised strange miracles to win credit unto them: which plainly argueth their novelty, in that they stood in need of miracles to confirm them: as for example, touching the invention of the holy Cross, they fable that it was first found in Paradise by Seth the son of Adam, to whom Michael the Angel gave a branch of the forbidden tree, which he planted upon the grave of his Father Adam, which tree being after found by Solomon in mount Libanus, was translated unto his house, and there being worshipped by the Queen of Saba, and foretold to be the tree whereon the Saviour of the world should be hanged, and by which jerusalem should be destroyed, was therefore taken down, and buried deep in the ground by Solomon: in which place afterward the jews digging a pit for a pool to water their cattle, found this tree, from which such virtue arose to that pool, that the Angels descended to move the water, so that the first that bathed himself therein after the motion, was healed of his disease whatsoever it was as we read john 5. Now upon this tree was Christ crucified, which being afterward buried again in the earth, was found out by Queen Helen the mother of Constantine, through the discovery of one judas a jew, who was converted to the Christian faith, by the sweet savour that arose from the Cross, and the quaking of the earth: and then that Cross was discerned from the two other Crosses of the thieves, by restoring life to a dead corpse, whereupon it was laid: and the Devil cried in the air, that this judas had betrayed him as the other had done his Master Christ. By these strange miracles they dignisy that holy feast, and indeed show it to be nothing else but a mere fable: and forsooth, all this they fetch out of the Gospel of Nichodemus. 27. So, for the dedication of Churches, they tell us this miracle, that when a Church of the Arrians was hall owed by Christian men, and the reliks of Saint Fabian, Saint Sebastian, & Saint Agathe brought into it, the people being assembled, heard suddenly the fearful groanings & grunting of an hog running up and down, invisibly, and seeking a passage out of the Church, and for three nights together, ●umblu●g in the roof with an hideous noise; which (say they) was nothing but the banishing of the Devil out of that Church, by the hallowing and dedicating of it. Who would not then observe devoutly this feast, seeing the benefit is so great, that cometh by the thing itself, whereof it is a memorial? But let us leave these tables to their golden, or rather leaden Legend of lies, as their own Canus termeth it, and shut up the point, that both these here named, and a number such like festival days, more precisely honoured and observed in the Romish Church, and with greater devotion 't 〈…〉 n God's holy Sabbath itself, are new inventions, as sprung up from superstition, so ordained to maintain the same, and have no ground either of true antiquity to countenance them, or holy Scripture to uphold them, but jewish fables, Apocrypha writings, old wives tales and forged miracles. 28. Fourthly, I requi●e satisfaction for their ceremonies used in both the Sacraments, as first in the Eucharist: their pompous circumgestation of it to be seen, viewed and adored, which Cassander acknowledgeth to have been (Praeter Cassand. consult. art. 22. Fell de Euchar. l 4 c. ult. 〈◊〉. V●g. de Invent. l. 5. c. 9 Durant. de Kit. l 2. c. 27. veterem morem & m●ntem haud longo tempore inducta●●.) Beside the custom and meaning of antiquity, and brought in of late time. And Bellarmine also, to have been first ordained by Vrbanus the fourth: their mixture of water with the wine, and separation of leaven from the bread, came both in from Pope Alexander the seventh, as witness both Polidore Virgil and Durantius. Yea, and Bonaventure doth confess, that Bona. in 4. sent. dist. 2. part. 2. dub. 5. this practice of mixing of water cannot be read of in all the Scriptures, nor found in the first institution of the Sacrament. Their not breaking the bread out of a loaf, but giving it in small cakes, Salmeron the jesuit acknowledgeth to be contrary Salmer. fel. in 1. Cor. 10. disp. 17. Suarez. tom. 3. disp. 73. sect. 2 Sal. ibid. disp. 1● to the ancient practice of the Church. Their dipping the consecrated host in the cup, Suarez another jesuit yieldeth not to have been used by our Saviour Christ, and therefore must needs be an Innovation. Their putting the Sacrament not into the hands, but into the mouths of the communicants, the former Salmeron doth freely confess to be an action contrary to the first institution. Lastly, their various and ridiculous gestures, murmuring, dopping, staring, crossing, etc. with the strange garments used by the Priests, in the time of their administration. Six, of Priests in sign of perfection, because in six days God created Heaven and earth; nine for Bishops, in token that they are spiritual, like the nine orders of Angels: and fifteen for both, in token of the fifteen degrees of Virtues: No man can be so simple, but must needs see that they were never used by Christ himself, or his Apostles, and therefore must of necessity be gross and palpable Innovations. 29. From the Eucharist, let us look back to the ceremonies of Baptism: and first, to their baptizing of Bells, and of Galleys and Ships: secondly, exorcism and exufflation: thirdly, anointing with oil, and crossing; and four, salting and spittling; & lastly, threefold Immersion, or dipping the Infant: Alphons. de cast. haeres. l. 3 all which are palpable novelties so confessed by the Romanists themselves: neither can they ever show that these ceremonies were either commanded by Christ, or practised by john Baptist, or the Apostles: and though some of them, as the cross and anointing are of great antiquity, and were then and may be still lawfully used as things indifferent: yet in their Church, where such an opinion of necessity is laid upon them, that Baptism is not effectual without them, they are mere Innovations, no ways warranted by any antiquity. 30. Lastly, I propound as their feasting, so their fasting days, together with the manner of fasting used amongst Azor. Instit. moral. part. 1. l. 7 c. 12 Sozom. bistor. l. 7 c. 19 them: as first, the Lent fast of forty days, which their jesuit Azorius confesseth not to be of divine ordinance; and the variableness of the use thereof doth prove no less: some Churches continuing the same full six weeks, as the Illyrians, Lybians, Egypt and Palestina: some seven weeks, as they of Constantinople, with the nations adjoining: some but three weeks, and those dispersed within the six or seven, as occasion served: some again three weeks, immediately going before Easter: and lastly, some two only, as the followers of Montanus, all this is recorded by Sozomene in his History: by which it is evidently evinced, that this fast was no Apostolical institution, nor yet any child of true antiquity; for if it had, there could not have been any such variety in the observation thereof. 31. Secondly, their fast of 4. times, commonly called Ember weeks, was first devised by Pope Calixtus, as would witness Polid. Virg. Invent. l. 6. c. 3 Platina in vita Calixti. fol. 27 Polidore Virgil, if he were not gelded by these strange bookpurgers: but though he be silent, yet their own Platina telleth as much. Thirdly, their tying of fasts to certain set days, as the fourth and sixth day of the week, was not allowed in Saint Augustine's time; for he thus writeth against Vrbicus, that Aug. epist▪ 86 strove for the saturdays fast: I read in deed that we are commanded to fast, but which ought to be the days of our fasting, I find not prescribed in the evangelical or Apostolical writings: nor in his scholar Primasius his age; for thus saith he, There Primas. in Rom. 14 Socrat. l. 5. c. 22 is no Law set down concerning fasting, but as every man can or will: nor in Socrates' time, who lived about the year 440. for he plainly testifieth, that the rites and observations of fasting, were by the Apostles left to every man's free liberty and choice. 32. Lastly, their manner of fasting, which is, twice to refresh their bodies on the fasting day at noon, by a small dinner, and at night by a short supper: Bellarmine himself confesseth Bell. de bonis oper. in particul. l. ●. c. 2 to be contrary to the ancient custom, which was, to eat but one meal on the fast day, and that a supper: and doth also give divers reasons of this mutation: As first, that though it be tolerated in their Church, yet it is not commanded: Secondly, that those customs which are not grounded upon God's word, may by ecclesiastical Laws be varied according to the diversity of time & place: & thirdly, that when the ancients broke off their fast at the ninth hour, they used to dine at the sixth, that is noon; and therefore when as many do ordinarily dine at the third hour, they may by like proportion break off their fast at the sixth: these be Bellarmine's reasons to maintain this Innovation: whereby we may both behold what silly props he hath to uphold his rotten cause, and also that by his own confession this is a mere novelty; and therefore he concludes, that notwithstanding these forenamed reasons, yet they do better, who after the ancient custom eat nothing till the ninth hour, and in Lent till the evening. And thus we see how in the principal ceremonies of their Church, they have degenerate from the usage and custom of all pure antiquity. 33. Thus much of the outward face of their Church: Now let us examine a little their doctrines, wherein they differ from us, which are the sinews and nerves thereof: & here I might refer the Reader over unto our learned and godly Countryman Doctor White, lately deceased, who in his highway to the true Church, objecteth eight points, wherein the modern Church of Rome hath varied from that which formerly was maintained: notwithstanding I will also a little touch upon the same strings, adding somewhat more both in points and proofs, then is there delivered▪ that the Reader may have also here some satisfaction concerning these matters. 34. First therefore it is an article of the Romish faith, that Concil. Basil. sess. 36 Concil. Trid. sess. 5. & 6 Sixt. 4. c. cum praeexcelsa. Salmer. jesuit. Com. in Rom. 5 Disp. 4● the Virgin Mary, whom we honour as a blessed woman, and the mother of our Lord, was conceived and borne without the stain of original sin. This doctrine was decreed 〈◊〉 an article of faith in the Council of Basill, in the year 1431. and afterwards was approved by the Council of Trent, and by Pope Sixtus the fourth: yea, and all that take any degree in the profession of divinity in the university of Paris, first, swear that they will defend this prerogative of the Virgin Mary. Now that this is a novelty, appeareth, first because it was not received as an article of faith, before the Council of Basill: Secondly, because the Fathers generally, either utterly Chrys. in Mat. hom. 45. & in joh. h●m. 20 Bernard. epist. 174 deny it to be a truth, or at least doubt of it. Saint Chrysostome s●●tly denieth it. Saint Bernard calleth it in plain terms, a novelty. Cajetan reckoneth fifteen fathers to have been of a contrary opinion, others two hundredth, others three hundredth, as witnesseth Salmeron the jesuit; and lastly, Salm. Ies. come. in Rom. 5. disp. 51 Can. loc. l. 7. c. ● & 3 Dom. Bannes. part. 1. in Tho. q 1. art 8. dub. 5 Turrecrem. de consec. d. 4. nu. 2 Salm. quosupra. Bell. de amiss. great. & stat. pec. l. 4. c. 15 Canus peremptorily affirmeth, that all the Fathers contradicted it. And it is to be noted, that whereas Bellarmine produceth twelve Fathers for the proof thereof, not one of them do directly affirm it, except one or two. Thirdly, because the Elder Schoolmen with one consent disapprooved it, as Dominicus, Bannes, Turrecremata, Thomas Aquinas, Bonaventure and others, in so much that in this point they are driven to this gross shift That younger divines are more apprehensive of truths, than were the more ancient Doctors. Bellarmine, I confess, in this point accuseth us of slendering their doctrine, because he saith it was never held in their Church as an article of saith, as we say it is: but by his leave, if it was the decree of one Council, though not confirmed by the Pope, as he saith the Council of Basill was not, and was allowed by another Council confirmed by the Pope, to wit, the Council of Trent, as an holy opinion, and agreeable to the Catholic faith, and approved by divers Popes, as he confesseth, and defended generally in their Church, not only by doctrine, but by a solemn observation of a festival day in memorial thereof: then surely it cannot be less than an article of their faith: or if that term mislike him, a general Romish opinion, which is enough for our purpose. 35. Again, it is another article of the Romish faith, that 2. divine service should be in the Latin tongue: this to be contrary to all antiquity, I have already declared a little before, and therefore I think it not needful here to repeat it; only this is to be marked, that till the Pope of Rome began to show himself to be Antichrist, that man of sin, the mystery of whose name is the number 666. which according to Irenaeus conjecture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Till then (I say) this Latin service was not publicly received, but ever since; as if the Pope would discover himself to be that enemy, pointed at by Concil. Trid. sess. 22. c. 8. & 9 that Prophecy, he will have all the prayers of the Church to be Latin, and hath fixed an Anathema upon every one that shall dare to affirm the contrary. 36. Again, it is another doctrine of the Romish Religion, 3. Index l. prohib. edit. a Concil. Trid. reg. 4. that the Lay people may not read the Scriptures, nor keep them in their mother tongue: which to be contrary to the ancient custom of the Church, three reasons demonstrate. First, their own confession; for Azorius the jesuit confesseth, Azor. Ies. Instit. mor. p. 1. l. 8. c. 26 Bell. de verbo di. l. 2. c. 15 Azor. quo supra c. 28 Ledes. Ies. l. de divin. scrip. c. 31 nu. 4 that the Scriptures in the Primitive Church were to be published throughout all nations, and therefore were made common by the three most common and famous languages: and again, We confess (saith he) that in Jerome and Chrysostom's times, the Lay people were exercised in reading the Scriptures, because they were written in those languages which they understood. And Ledesima another jesuit, that the Bible was translated into the Latin tongue presently after the Apostles times, and that to this end, that all might understand the Scriptures. And Espensaeus saith, Espens. come. in Tit. c. 2 that it is manifest by the Apostles doctrine, Col. 3. 16. and by the practice of the Church, that the public use of reading the Scriptures, was then permitted to the people. And further, that the jews instructed their children at five years of age in the Scriptures, and therefore that Christians might be ashamed to be careless therein: and this (he saith) was not only his complaint, but the complaint of the ancient Fathers. And lastly, Cornelius Agrippa affirmeth, that it was a decree in the Nicene Council, Agrippa de vanitate c. 100 that no Christian should be without a Bible. Thus we have a quadron of their own Doctors, acknowledging this to be a novelty. 37. Secondly, the general consent of the Fathers demonstrate the same: for the Council of Nice▪ as it is alleged before out of Agrippa decreed, that no Christian should be without a Bible: and Saint Augustine alloweth the use of the Scriptures Eder. O●conom▪ b. bl l. ●. p. 52 to all, when he saith, that they are not so hard, but that every one by his study and diligence, may attain to so much knowledge in them, as shall further him in his salvation: and Chrysostome in many places exhorteth all, both men and women, Chrysost. hom. 3 de Laza●o, & 9 in epist. ad Colos. & hom. 2. in Mat. & 10. in joh. Hierom. in Nahum. c. 3 Idem in Psal. 86 learned and ignorant, yea very tradesmen to get Bibles, and to read them; for though they understand not what they read, yet they gain to themselves some sanctity by the reading of them. And Jerome persuadeth not only men, but women, to fly to the mountains of the Scriptures, saying, that though there be none to teach them. yet their endeavour shall be accepted of God: and in another place he saith, that Plato wrote not to the people, but to a few, for scarce three understand his works: but Christ our Lord wrote by his Apostles, not to a few, Orig. in Mat. 4. & contra Celsum. but to the whole people. Origen compareth the Scripture to Jacob's Well, wherein drink not only jacob and his children, that is, the learned; but the sheep and oxen, that is, the rude and simple. Nazianzen affirmeth, that Christians ought to read the Nazian. hom. 4 Dom. Epiphan. Scriptures, or if through ignorance they cannot, than they must give ear to others. Many other testimonies I could allege; but these are I think sufficient to show, that in the age when these holy men lived, this doctrine was never hatched, nor heard of, and therefore must needs be an addle egg of a later layer. 38. Thirdly, & lastly, the manifold translations of the Bibles into sundry languages proveth the same; for to what end were they translated, if they might not be read? This Saint Augustine Aug. de doctrine. Christ. l. 2. c. 5 affirmeth, when he saith, that the holy Scripture proceeding from one tongue, being through the divers tongues of interpreters, far and wide dispersed abroad, became known to the Gentiles to their salvation. And Theodoret as plainly. The Theod. l. 5. de corrig. Gentium affecti●us. Hebrew books were translated into all languages, which are at this day used in the world. Chrysostome is confessed to have translated some parts of the Scriptures into the Armenian tongue: and Vlphias into the Gothicke; Charles the fifth caused them to be translated into the French tongue: and Charles the great into the german: & Alfred, king of this Island, the Guliel. de Reg: Angliae. Psalter into the English tongue: and at this day the Moscovites, Armenians, Egyptians, & Ethiopians, have their public prayers and Scripture in their vulgar and known tongues. Now these ancient translations do evidently prove this Romish doctrine to be an Innovation. 39 Again, it is another doctrine in the Romish faith, that 4. Concil. Trid. scss. 24. Cassand. consult. art. 23. Turria jesuit. de dogmat. charact. l. 2. oquin. 2. 2. q. 88 ar●. 2. Priests and Ministers of the Gospel ought not to marry, and that marriage is an inseparable impediment to holy orders: some of them most grossly affirming, that the vow of single life is so essential to Priesthood, even by the Law of God, as that it is no more lawful for any person to permit the Clergy to marry, then to licence a man to steal. But they which speak more remissly, say, that though it be a positive Law; yet it is Apostolical, and therefore aught to be observed in the Church, inviolably; and the reason is given by Bellarmine; Bell. de Cler. l. 1. c. 18. & 19 Because great purity and sanctity is required in the office of sacrificing, but in the act of marriage, there is mixed a certain impurity and pollution, which though it be not sin, yet it proceedeth from sin, and maketh a man carnal, and so unfit for divine offices. 40. This is their doctrine, which to have no ground in Gratian. Caus. 26. q. 2. Can. Sa●. 5. true antiquity: first their own confessions bear witness: and secondly, the light of history. For their confessions: one of them saith, that marriage of Priests is not prohibited, either by Legal, evangelical, or yet Apostolical authority, but by Ecclesiastical only: another, that many hundredth years after the Apostles, Espens. Come in Tit. c. 1. by reason of want of others, Priests were married: another, that if we exclude the Church Laws, and stand only to that which we have from Christ, it cannot be proved by any reason or authority, that speaking absolutely, a Priest sinneth in Caietan. tom 1. tract. 27. Scot 4. d. 37. Polid Virg. Invent. l. 5. c. 4. Coster. E 〈…〉. pag. 317. Paypus. Index ex●u●g. col. ●●8. Epiphan. de ●. ●. res l. 1. marrying, or that holy order is an hindrance to marriage, either as it is an order, or as it is holy: others, that in the most ancient times of the Church, and after the Apostles deaths, Priests had their wives. And lastly, their own gloss and marginal observation upon the same, (though they be now both made dumb by their expurging Index) speak as much: for in them we fiude this proposition: Anciently Priests were permitted to marry. 41. For history, to omit the Priests and Prophets of the old Testament: Peter, whose successors they claim to be, carried a wife about with him in his preaching, which was put to death at Antioch, for confessing lesus Christ, as witness both Clemens Alexandrinus, and Eusebius: which writers do Clem. Alexand. s●●●m. l 7. Eusch. eccls hist. l. 3. c. 30. Acts 21. 9 also affirm that Paul had a wise also, and left her at Philippos, a City of Macedonia, that he might with less cumbrance, preach the Gospel abroad. That Philip the Euange list was married, Saint Luke testifieth in the Acts of the Apostles, for it is said there, that he had four daughters which were Prophetesses: thus was it in the first age of the Church: then afterward Mantuan. Fast. l. 1. Nazianz. Mo. nod. Syn●s. epist. ad Luopt. & Nicepher. l. 14. c. 55. Athanas. cpist. ad Dracont. Eusch. l. 4. c. 23. Gratian. dist. 56 Rinius tom. 2. Concil. in vita Gregor. Papirius Masso. de Epis●. Rom. Platina. Vi●●lius. we read, that Hilary a French Bishop was married: and of Saint Basils' Father, that he was a Bishop, and in the state of marriage held that function: and the like of Synesius the Bishop of P●olomais: and Athanasius reports that Bishops and Monks lived married, and had children: and Eusebius, that in the Eastern Churches it was counted a yoke too heavy to be borne, to bind Churchmen from marriage: yea Gratian boldly affirmeth, that except they will brand some of the Popes with bastardy, and adultery, they must confess that Bishops were and might then be married: for Gregory the first was grandchild to Pope Felix the third: and Alexander the sixth had two sons, begotten of his own body: and Boniface, Felix, Gelasius, and Agapetus were all sons of Bishops: yea their own Vicelius reckoneth up a number both of Bishops and Priests, that in the Primitive Church were married. In brief, though in all ages the Devil by his instruments laboured to bring disgrace upon God's holy ordinance of marriage, and by that means to make way to adulteries, fornications, and unlawful lusts; and some learned and godly fathers were too lavish in commending virginity before marriage; yet they were always gainsaid by other some as learned & godly as themselves, whom God stirred up for the defence of his own ordinance: neither was it ever propounded as a Law, until Pope Siricius time, who was the first that forbade, and interdicted Priests to marry; and afterwards Pope Nicholas the first, or as some think, the second, about the year 867, did the like; against whose proceedings Haldericus the Bishop of Augsburg, wrote that learned and pithy Epistle, where of mention is made before: and yet it was not universally received, until the time of Pope Calixtus, about the year 1108. History is so clear for this matter, that it admitteth no just exception: and thus both by their own confessions, and by the light of history, this doctrine is convinced of novelty. 42. Another article of the Pope's Creed is concerning Images, 5. Concil. Trid. sess. 25. Bell, de Imag. l. 2 Azor. Instit. mor. Vasques. Ies. de adorat. lib. to wit, that God himself may be represented by, and worshipped before an Image; and that the Images of Christ and the Saints are to be adored with the same worship which is due unto their patterns: or at least wise that they are to be worshipped in or at the Image: This is the general doctrine of that Idolatrous Church: which that it hath no true warrant from antiquity, is so clear, that none that is but meanly seen in ancient writers, can doubt thereof. For first, in the Church of the jews it was unlawful either to make any Image of God, being an invisible, and incomprehensible essence, or to worship the Image of any other thing whatsoever: this was the prescript of the second Commandment, which was no ceremonial Law: As Azorius and Vasques, two Azor. Inssit. mor. p. 1 l. 9 c. 6. Vasq. Ies. de ad. r. l. 2. d●st. 4. c. 4. Bell. de Imeg. l. 2. c. 7. Aug. de civit. l. 4 I●s●ph. A●tiq. l. 18. c. 2. Jesuits, have not ashamed to aver: but moral and natural, as the grand jesuit Bellarmine confesseth, and may be further confirmed by the sentence of Varro, alleged by Saint Augustine in his fourth book de Civitate: who saith, that the jewish nation worshipped God without any Image, & that they had no Image in the Temple ordained for worship. Also josephus doth write, that when Caius the Emperor would have caused his statue to have been set up by Petroni●s to be worshipped in the Temple of jerusalem, the jews had rather expose themselves to present death, then to admit that which was forbidden by the Law. 43 Secondly, in the age of jesus Christ, and the Apostles, there was no precept nor example for the worshipping of Images, nei. her did they commend unto the Lay people Images and Pictures, as fittest books for their capacities, but the word preached and committed to writing, by which they should be brought to salvation. And when as they abolished the worship of Idols, and brought in the worship of the true God, we do not read, that either they translated those Idolatrous statues to the worship of the true God, or substituted other Images of God himself, for of holy men to succeed in their room; but taught that God who is a Spirit, aught to be worshipped in Spirit and truth. Now surely if it had been so necessary as the Church of Rome maketh it, our Saviour Christ and his Apostles would never have concealed it from them. 44. Thirdly, the age also after the Apostles, was free from Images: for amongst those Ecclesiastical rites, which are recorded to have been used in the first 300. years after Christ, there is not so much as any mention made of Image-worship, Theodor. de haeres. l. 1. except it be amongst those that were condemned for Heretics: as the followers of Simon Magus, who worshipped his Image, and of his harlot Selene; and the Disciples of Basilides, whom Irenaeus affirmeth to have used Images, and Iren. l. 1. c. 23. Invocations: and the Carpocratians, and Gnostics, who burned incense to the Images of Christ and Paul, Homer and Pythagoras, etc. as testifieth Saint Augustine: but the true Aug. de haeres. Church of God condemned these, and abhorred all such kind of worship; and therefore amongst the accusations which the Heathen objected to Christians in that age, this was one, that they professed a Religion without Images, as witness both Clemens Alexandrinus, and Origen; the one whereof lived Clem. Alexand. strom. l 6. Origen. contra Celsum. 200. years after Christ, and the other 240. which truth their Cassander confesseth in direct words, that at the first preaching of the Gospel, there was no public use of Images in the Church. 45. Fourthly, in the next age of the Church, after the three hundredth year that Images were not approved, we have the witness of the Council of Eliberis, which decreed Concil. El. by'r. ●n 38. solid. Virg. l. 6. ●. 13. Origen. contra Celsum. l. 7. that no Image should be made in the Church, lest that should be adored which is painted on walls: and of Jerome, who affirmed that it was condemned of all ancient Fathers: and of Origen, who called that worship, a foolish and adulterous profanation: and of Epiphanius, who finding a painted Image in a Church, rend it Epiphan. epist. ad joan. down, and said that it was against the authority of the Scripture, that any Image should be in the Church: and of Augustine, who Aug in Psal. 114 & epist. 119. ● Cassand. consult. art. 21. condemned the use of them in Churches as unlawful: and lastly, of Gregory their own Pope, who allowing only an historical use of them, forbade them to be worshipped: as testifieth Agrippa. Indeed we confess that there was in these Agrip. de vanit. c. 70. Primitive times of the Church, an historical use of Images: as may appear by that statue of our Saviour at Caesarea, mentioned by Eusebius: and the Pictures of Peter and Paul in the Euseb. l 7. c. 14. same author: and of the good shepherd seeking the lost sheep, painted upon their Chalices, in Tertullian. But we Tertul. lib. de pudicitia. shall never find in any good author, that either they were received into Churches, or worshipped in any religious manner. 46. Lastly, it is a known and confessed truth, that Images were never generally received & enjoined upon the Church, until the second Nicene Council which was eight hundredth years after Christ: and also that the decree of that Council was abrogated by another Council held at Frankfurt, not long after; so that it is manifest, that the pedigree of this bastard is of no great continuance, not fetched from the Primitive Church, which is the thing we have in hand to prove, but springing up in the more corrupt times, when superstition had darkened the light of true Religion, and almost banished it out of the world. 47. Another article of their Religion is, that the Pope hath 6. a supremacy of power over all, even Princes, not only in spiritual matters, but even in temporal: which to be a late device, not warrantable by true antiquity, may be easily demonstrated. For upon those words of Saint Paul, Let every soul Chrysost. & Oecumen. in epist. ad Rom. c. 13. Aeneas Silvius in gest. council. Basil. Espens. in tit. c. 3. be subject to the higher powers. Chrysostome and Occumenius write thus: That whether it be a Priest, or a Monk, or an Apostle, he must be subject to the civil Magistrate: for this subjection doth not overthrow piety: and if an Apostle, than the Pope: as Aeneas Silvius who was after a Pope himself, inferreth: yea Espensaeus goeth further, and saith, that not only Chrysostome, but Theodoret, Theophilact, and all the Greek Doctors: and in the Latin Church, Saint Gregory, and Saint Bernard did from that place teach, that everyl Apostle, and Prophet, and Priest, was commanded to acknowledge subjection unto Emperors. Saint Ambrose saith plainly, that Ambros. orat in Auent. Aug. confess. l. 3. c. 8. the Church lands, and Church men themselves did pay tribute to the Emperor; and if tribute, than subjection: Saint Augustine saith, that it is generale pactum societatis humanae, abedire Regibus suis: The general covenant and bond of human society, to obey Kings. If the Pope then be a man, by Saint Augustine's Gregor. l. 2. Indict. 11. c. 100 rule, he must be subject: yea Gregory the first himself avoucheth plainly, that power over all men is committed by GOD, Dominorum meorum pietati, to the piety of my Lords: where he not only subjecteth all, none excepted to the Imperial power: but also calleth the Emperor his Lord: but now the Pope is the emperors Lord, and not the Emperor Bell. de Cleric. c. 28. the Popes, as Bellarmine speaketh without blushing, when he saith, Non sunt ampliùs Reges Clericorum superiores, etc. King's are not any longer superiors to Clerks: and therefore Clerks are not bound to obey them by God's Law: and thus in general, the Pope had not this supremacy, till Gregory's time. 48. For particulars, one part of this supremacy is, that the Pope is absolutely above a Council, which notwithstanding Cusan. l. 2 concord. c. 17. was condemned by the Councils of Constance, and Basill. And as Cardinal Cusanus confesseth, was not acknowledged in the days of Saint Augustine: Pope Gregory, and other Fathers and Councils, which lived before the first six hundredth year. Another part is, that appeals should be made to the Pope from all places, which the Councils of Chalcedon, Africa, Mileri, and Constantinople utterly withstood and interdicted. A third is, that peculiar cases of conscience should be reserved to the Pope's consistory, which their own Salmeran confesseth Salmer. in 1. Pet. 5. disput. 8. to have not been used in the time of Cyprian, who lived two hundredth and forty years after Christ. A fourth is the claim of investitures, which by consent of history was Malms de gest. Reg. Angl. l. 3. brought in first by Pope Hildebrand, as witness Malmsbury, Nauclerus, Sigibert with others. A fifth, authority to depose Naucl. 2. geacr. 36. Sigebert, an. 774 Barclau● contra monarch. l. 6. c 26. Espens. in Tim. l. 2. Plat. Greg. 3. and molest Princes, which no Orthodoxal Father for the space of 1000 years, taught or approved, as saith their own Barclay; and the first Pope that practised this, was Hildebrand, surnamed Gregory the seventh, as witnesseth Espensaeus; or at the highest Gregory the third, who attempted this rebellious practice against Les the Emperor, for defacing Images, as Platina confesleth. A sixth, a supereminent prerogative in calling Councils, and dissolving the Acts thereof at his Card. Cusan. concord. Cathol. l. 2. c. 25. Aenea. Sylu. de gest. Concil. Basil fol. 6. Fra. Victor. Relec. 4. pag. 182. Cusan. concord. Cathol. l. 2. c. 20. Cyp. lib. de unit. eccles. Hieron. ad evag. tom. 2. pleasure, both which are notorious novelties: for the first eight general Councils were called by Christian Emperors, and the decrees of Councils were of so sacred authority, that the better sort of Popes in the purer times, put great Religion in changing them, or varying from them in any respect: witness Aeneas Silvius, Victorine, and Cardinal Cusanus. Lastly, a seventh, the fountain of Episcopal jurisdiction, challenged to reside in the Pope alone, and from him to be imparted to other Bishops at his pleasure, which was a doctrine not known in Saint Cyprians time, nor in Saint Jerome's as hath been showed before. In a word there is no colour of antiquity for any part of this transcendent jurisdiction, and yet the very soul and life of Popery consisteth therein. 49. Of the same stamp is their doctrine of receiving the 7. Sacrament under one kind, and withholding the cup from the people's this was first decreed by the Council of Constance, and afterward established by the Trent conventicle, and hath ever since been practised in the Church of Rome, under pain of excommunication. But that it is a gross innovation, we Concil. Constant. Sess. 13. Concil. Trid. Sess. 21. c. 2. Bell. de Eucher. l. 2 c. 24. & 28. Gerson contra haeres. come. sub utraque spec. tom. 1. nu. 17. Lyran. in 1. Cor. 11. need no further testimony then of the two foresaid Councils, the one whereof saith, that in the Primitive Church both kinds were received, and that this custom of one kind only came afterward in: and the other striketh with anathema, all them that shall say that the Catholic Church hath not altered this custom upon just causes: by which words it confesseth, that there is an alteration of ancient custom; now what the causes were of this alteration, I will not here report, let the Reader behold them in Bellarmine, Gerson and Lyranus, and wonder that Christ's ordinance, & the general custom of the primitive Church should be altered & annihiled upon so sleight, frivolous and foolish grounds: add unto these Councils the wirnesse of their own Cassander, who directly affirmeth, that Cassand. consult. art. 22. this custom of communicating under one kind, invaded not the Latin Church, until the year of our Lord, 1300. To the same purpose might be alleged their own ancient Liturgies, the decrees of their own Popes, and the general doctrine of their school, and lastly, the consent of Fathers, all which do most clearly prove this doctrine to be a novelty, if not an heresy: liturg. Mar. pag. 62. Conslit. Clement. pag. 145. Their Liturgies are plain, that the cup was ministered to the people, and not appropriated to the Priests, as may be seen in them: Among their Pope's Leo the first, Gelasius, Gregory the great, and Gregory the third, do all directly conclude the same doctrine: yea the last of the four commandeth, that Leo sermon▪ quadrag 4. 〈◊〉. de consecrat. D. 2. C. compe●imus. Gregor. Dialog. l. 4. c. 5. 8. Gregor. 3. in cpist. ad Boniface. Durand. Ration. l. 4. c. 53. Biel. in Can. lect. 52. Caietan. in 3. part. Thom. q. 80 art. 12. q. 3. Thom. Aquin. p. 3. q. 80. art. 12. even Lepers, if they be Christians, which should not be admitted to our own Tables, yet should not be barred from the participation of the body and blood of Christ. For schoolmen, Durand, Biell, Cajetan, do with one consent avouch, that all without exception, were to drink of the cup; because God is no respecter of persons, and that this custom of communicating with both kinds, endured long in the Church. And whereas Thomas Aquinas saith, that to avoid irreverence it is wisely observed in certain Churches, that the blood should not be received of the people, but of the Priests only. It is to be marked, first, that he saith in certain Churches, by which he confesseth, that it was not universally received in his days: and secondly, that it is wisely observed, by which he insinuates, that before time it was not observed, but indiscreetly neglected. 50. Lastly, for the Fathers, it would be too tedious to recite all their testimonies, only therefore I refer the Reader to the places quoted in the margin; or if he desire to behold at one view all their opinions, to Plesseis first book, & tenth Chapter of the Mass, where he shall find a whole catalogue of them: I will content myself with one only saying of Chrysostome, in his eighteenth Homily, upon the first to the Corinthians, he thus writeth: Sometime there is no difference Chrysost. hom. 18 in 1. Cor. betwixt the Priest and the people, as to wit, at the receiving of the sacred mysteries; for all are admitted to them alike: for though in the old Testament it was not lawful for the people to eat of the same things with the Priests: yet the matter is otherwise now: for one body, and one cup is propounded unto all. This doctrine therefore is an Innovation by the judgement of all these. 51. Transubstantiation cometh in the next place, which 8. though they labour tooth and nail to procue to be of great antiquity; yet we have the testimony of Scotus, of Tonstall, Scot Script. Oxen. 4. d. 10. 4. and of Biell, who affirm that before the Council of Lateran, 1. Tonstal. de verit. corp. & sang. pag. 46 Bi●l. Canon. lect. 41. Lombard. l. 4. 9 distinct. 2. a. Bell. de Euchar. l. 3. c. 23. which was in the year 1215. Transubstantiation was no doctrine of faith, and that it was free for all men, till that time to follow their own conjecture, as concerning the manner of of the presence. Lombard also saith, that he is not able to define what manner of conversion is in the Sacrament: and Bellarmine himself confesseth, that the name transubstantiation, was first found out, and brought into the world by the Lateran Council: though he labour to prove that the thing itself was believed long before. And thus howsoever this bastard Babe was borne before, yet it is not denied but that it was then Christened. 52. And how long before was it borne I pray you? Marry Bellarmine allegeth two Councils, both held at Rome; one under Nicholas the second: the other under Gregory the seventh: in both which Berengarius was constrained to abjure his heresy (as he calleth it) and to subscribe to this article, that the bread and wine after consecration, are changed into the very body and blood of Christ: but concerning the Council, under Gregory the seventh, we have just causes to doubt whether there were any such or no: first, because the acts of Surius. tom. council. 3. Benno Card. in vita & gest. Hild●brandi. Bell. de Euchar. l. 2. c. 2. it are nowhere to be sound; and secondly, because the same Pope Gregory is reported by Cardinal Benno, to have doubted, whether the opinion of Berengarius, or of the Church of Rome were more sound: And for the other Council under Nicholas the second, Bellarmine himself confesseth, that Berengarius was constrained only to confess the real presence and not transubstantiation, and so indeed in both of them, not the manner of the presence, which is transubstantiation, but the realty thereof was in question: But let it be granted that it was decreed in these two Councils, yet the antiquity is not very great, for the eldest of them was but in the year, 1059. 53. As for the opinion of the Church, from the firstage of it, until these times, though Bellarmine produceth many testimonies See Doctor Morton Protestant appeal, l. 2. c. 2. See Doctor white, pag. 347. of the Fathers, yet either they are counterfeit, or little to the purpose, or at least wise misapplied & understood: whereas the testimonies of the same Fathers, & others produced by us against this doctrine, are so plain, direct and peremptory, that by no sound reason they can be avoided. I may not over-burden the Reader with a repetition of them, they may find them elsewhere at large discoursed: so that though the just time cannot be assigned when this error sprung in the Church: yet it is a novel doctrine, borne since the purer times of the Gospel, and growing in stature and strength till the Lateran Council, and then taking it name and full perfection. 54. Their private Masses may be ranked in the next place, 9 I mean such private Masses, wherein the Priest alone doth participate the Sacrament without the people. This is a doctrine and practice in the Church of Rome, as may appear Council Trid. sess. 6. c. 6. can. 8. Bell. de inissa. l. 2. c. 9 both in the Council of Trent, where it is approved for Catholic and lawful: and in Bellarmine, and others, which have their mouths full of arguments to defend the same: but I will not meddle with their arguments, only my task is to prove it to be a novelty; which I may well do by these three reasons: First, because it is contrary to our saviours first institution: Secondly, to the writing and practising of the Apostles: and thirdly, to the example of the Primitive Church. That it is contrary to Christ's first institution, it is evident, because Christ at his last Supper did not take the bread and wine alone, his Apostles beholding, and looking on, and consecrate them, and so eat and drink them himself, but gave both the Elements unto them all, and bade them eat and drink them in remembrance of him: this was the first institution of the Sacrament, which ought to be a pattern to the Church of God for ever. But Bellarmine saith, that it was but Bell. de missa. l. 2. c. 10. an affirmative precept of our Saviour, & therefore did bind no further than the circumstance of time, place and person would permit; and that to communicate in the Sacrament, was no essential part thereof; and therefore might be omitted upon occasion. To which I answer, that though it be false which he saith, touching communicating in the Sacrament, that it is no essential part thereof: for the contrary may be proved both by Scripture, which calleth the whole Sacrament a Communion, 1. Cor. 10. and by analogy of the Passeover in the Law, which was to be eaten of all: & by the confession of their own learned schoolman Gabriel Piel, who saith, Gabriel Biel. in Canon. lect. 26. tit. ●. that the consecration in the Eucharist is ordained for the use, which is, the eating of it, as unto the next end after a sort: yet it is sufficient for our purpose, that he confesseth that it is a variation from the first institution, and therefore without question an Innovation. 55. Secondly, that it is contrary to the doctrine and practice of the Apostles, appeareth by this, because the Apostle Saint Paul sometimes calleth the ministration of the Sacrament, a breaking of bread, and that through households. By which Acts 2. 46. is necessarily insinuated a distribution and dispensation of it 1. Cor. 10. 16. to others, besides the Priest: Sometimes the communion or communication of the body and blood of Christ. Yea the Apostle saith plainly, that we that are many, are one bread, and one body; because we are partakers of one bread; but if it be private, then there is no communion, neither are there many, and neither is the bread which is made of many grains of corn, nor the wine crushed out of many grapes, a representation of the mystical body of Christ, (as all divines confess) aswell as of the natural: if there be no mystical body, that is, no Congregation to participate. Lastly, Chrysostome writing Biel. ibidem. upon 1. Cor. 11. saith, that this was the fault which the Apostle blameth in the Corinthians, because they made that private which was the Lords: for the Supper of the Lord (saith he) ought to be common. 56. Thirdly, what the example of the Primitive Church was after the Apostles, the ancient Liturgies then in use do declare: in none of which can we find any colour for this practice: which evidence caused judicious Cassander to confess Cassand. consult. art. 24. that solitary Masses are most manifestly confuted by the ancient Greek Liturgies: and that which he saith of the Greek, may be justly averred of all the other ancient missals, that were in use of the Church, and are extant in the writings of the Fathers, as Chrysostom's, Ambroses', Gregory's, and such like: yea the Canon of the Romish mass itself is against this error: for it is said there: As many of us have been partakers: and Bless O Lord these Sacraments to us, which we have received. Now how can this be said without mockage, when there is none present but the Priest. 57 But besides those Liturgies, we have the plain testimonies of ancient Fathers: one Chrysostome for brevities sake Chrysost. hom. 3. in Ephes. c. 1. shall stand instead of all: he thus propoundeth the custom of the Church in his time: The daily oblation (saith he) is made in vain, when there is none to participate: and again, Whosoever is not partaker of the mysteries, stand by as a foolish and wicked man. This is flat contrary to the Romish practice, where the Priest masseth alone, & the people kneel, by knocking, their breasts, and lifting up their eyes to their breaden God: you see then there was no such custom in Chrysostom's time: and this further may be confirmed by the tenth Canon of those that are called Apostolical, which doth forbid any to be present, but such as do communicate; saying, that they are disturbers of the order of the Church: the same Canon also is Bell. de miss. l. 2. c. 10. Humbert. contra ●b●l. Nica●. Monachi. Erasm. de concerd. Eccles. Cassand. consult. art. 24. repeated and confirmed in the Council of Antioch, cap. 2. And in the Council Nax●●tense, it is said, that it is a ridiculous thing to murmur to the walls, that which should belong to the people. Bellarmine himself acknowledgeth, that it is a more perfect and lawful Mass, where communicants are present, then where they are absent: & so doth Cardinal Humbertus and Walasred; all which laid together caused Erasmus and Cassander in express words to affirm this practice to be a novelty, not instituted by Christ, nor used either in the Apostles times, or in the Primitive Church. 58. The next point may be touching the sacrifice in the 10● Mass, for they teach, that there is offered up by the Priest a true real propitiatory sacrifice for the quick and the dead: this is the direct doctrine of the Romish Church, canonised in the Council of Trent: which doctrine how true it is, I will Concil. Trid. sess. 6. can. 3● not dispute, only I am to show how new it is, which may appear: first, in that throughout all the new Testament, where there is any mention made of the Lords supper, there is not one word spoken of a sacrifice: for neither doth our Saviour himself say, that he offered a sacrifice, when he first instituted it, neither doth Saint Paul call it by that name, when he delivers the full doctrine thereof to the Corinthians: neither doth Saint Luke affirm, that the Apostles offered a sacrifice, when they put it in practice; but only that they broke bread from house to house: now if this had been so essential a part of the Eucharist, as the Romanists make it, yea if it had been any part at all, our Saviour Christ and his Apostles, would never have concealed it from the Church. 59 If they object, that though a sacrifice be not mentioned, yet it was acted both because Melchizedek was a type of Christ, and he offered bread and wine, and also because these words, Hoc facite, Do this: as much as Sacrificate, sacrifice: I answer, that neither did Melchizedek offer bread and wine; but brought it forth only to the refreshing of Abraham, and his fellowers; as the Chaldy Paraphrase, the Greek interpreters. josephus, Cyprian, and Chrysostome do interpret the place; and the words themselves in the original, do import: neither doth the verb facere signify to sacrifice in that place, seeing as every schoolboy knoweth, than it should be construed with an Ablative, and not with an Accusative case, as here it is: and this they themselves do evidently prove, when they cannot agree among themselves, in which action of the Sacrament consisteth the essence, and perfection of this sacrifice: whether in the elevation, which Sotus thought to belong unto it: or in the consecration, as Suares; or in the oblation, as Ecchius; or in the intinction, as Canus; or in the dispensation and distribution, as others; or in the consumption, as Bellarmine, and Ledesima: and so they know not where to fix the centre thereof, having indeed no footing in the whole circle of our saviours example. 60. And as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by Saint Luke, Acts 13. 2. it signifieth no more but Sacra administratio, the performance of holy duties, or the serving of God in any sort of religious Occumen. In loc. Chrysost. ibid. h●●. 37. S●●us ibid. Ly●an. ibid. Dionys. Carth●s. ibid. Ca●etan. ibid. Suidas in Lexico worship, as the Fathers do all interpret the place: and not to offer a sacrifice, as Erasmus translates it; or to say Mass, as our Rhemists would interpret it; for then the Angels should say Mass in Heaven, because they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. which some of them are not ashamed to say they do: but I believe it all alike, as I do that tale in their Legend of Bees, singing Mass in their Hive about the host, put in by 2 woman, to make her swarms to thrive. Again, of the like nature is that fond conclusion of Genebrard, who because by Genebrard. in liturg. Apostol. c. 7. Leuit. 23. 16. the Levitical Law God commanded Cakes of new corn to be offered upon the day of Pentecost, which is there called, A new offering: therefore the Apostles sung the first Mass upon that great day of Pentecost, Act. 2. and that james being Bishop of Jerusalem, was the chief actor therein. This is so gross, that it needs no refutation; and it showeth plainly the point I aim at, that there is no colour for their Mass in the new Testament, seeing they are constrained to fetch it out of the old, especially by so ridiculous and strange a deduction. 61. Secondly, if we consult with the primitive and pure antiquity, we shall never find any just testimony for the Romish propitiatory sacrifice, for the expiating, and purging away of sins: for albeit the Fathers do often call this Sacrament a sacrifice, yet their meaning is not that it is a true, proper, and real sacrifice, but only either a commemoration, and representation of the sacrifice of Christ, finished on the Cross, or an application, and obsignation of the same to the faithful receivers: which to be their intendment, may be gathered, first, from their own testimonies, which are so clear and direct, that I shall not need, save to refer the Reader to the places quoted in the margin. And secondly, by Chrysost. hom 17 ad Heb●●●os. Theophilact. in 10. ad Heb●●●os. Aug. in lib. sent. prosper. Idem de side ad Petrum, c. 18. Idem de civit. l. 10. Lombard. lib. 4. distinct. 12. Lombard their prime schoolman , and professed Epitomiser of the Fathers, especially of Saint Augustine, who saith expressly, that that which is offered and consecrated by the Priest, is called a sacrifice and oblation, because it is a commemoration and representation of the true sacrifice, made upon the altar of the Cross. And thirdly, by their constant ascription to the sole sacrifice of Christ, the only power of propitiation and satisfaction for sins: which if it be true, then when they call the Mass, A propitiatory sacrifice, they must of necessity understand not a real sacrifice, but only a representation, and application of that only true sacrifice on the Cross, besides which there is no other external and corporal sacrifice in Lactant. epitome. diumor. I●●●●t. the new Testament: as Lactantius plainly witnesseth, when he saith, that those things which are wrought by the fingers, or done without a man, are not true sacrifices. 62. Lastly, if it be granted, that many of the ancients did speak of a proper and true sacrifice, yet the theatrical pageant of the Romish Mass cannot be understood by them, both because in the ancient description of the rites and orders of the Church, found in justine Martyr, Dionysius, Chrysostome, Durand. l. 4. c. 1. Walasred. de reb. eccles. c. 22. Platin. vita Sixti. 1. Rupert. de divin. ●ssic. l. 2. c. 2. Augustine, and others, no such histrionical representation in ceremonies, gestures, words, and acts is to be seen; and also because the Romish Doctors themselves confess, that the rites and ceremonies therein used, were not in the Apostles times, but crept in by little and little, and were patched together at divers times, and by divers persons, as their fancies led them: now the sinews of the Mass consisteth in these; and therefore, these being confessed novelties, how is it likely that the thing itself should be of a different nature? 63. The fire of Romish Purgatory is a bird of the same 11. feather, it was neither kindled in the Scriptures, neither is it found in ancient Councils, or in the writers of the Primitive Church: nor yet in those that next succeeded the age thereof. I understand here Romish Purgatory, to wit, such as is taught & maintained in the Church of Rome at this day, as an article Greg. Valent. lib. de Purgat. Bell. de Purgat. l. 1. c. 3. Concil. Trid. Sess. sub Pio 4. of faith, and is thus described: A fire of hell adjoining to the place of the damned, wherein the souls of the faithful departing in the guilt of venial sins, or for the more full satisfaction of mortal sins already remitted, are tormented: which is nothing differing from the punishment of the damned, in respect of the extremity of the pain, but only in respect of continuance of time: the confession of this Purgatory (saith Bellarmine) is a part of the Catholic faith, and it is decreed by the Council of Trent, to the same purpose. 64. Concerning this Purgatory, if we consult with the places of the scripture, alleged by them for the maintenance thereof, we shall find them either frivolously, or falsely produced: for either they are allegories, which can afford no strong conclusion in reasoning: or they are utterly of another sense, except they be wrung and stretched beyond their ●ether, which to be true may appear; First, because none of them directly say, that there is a Purgatory: secondly, the consequence extracted from them, is of so ambiguous an Interpretation, that if one interpreter conceive them that way, two are of a contrary judgement: thirdly, because they cross one another jansen. concord. in locum. Suarez tom. 4. in Thom. disput. 45 Maldon. in loc. Perer. in Gen. 6. 13. in the Interpretation of them, as for example, Bellarmine objects, Mat. 5. 25. which jansenius interprets clean in another sense, so Mat. 5. 22. produced by Bellarmine, is confuted by Suarez, and Maldonate, so 1. Cor. 3. 2. is not understood of Purgatory, by Pererius, and so of all the rest: now how can an article of faith be built out of these texts, when neither the words themselves do plainly affirm it, nor by necessary consequence either in the opinion of Fathers, or joint judgement of their own Doctors, it can be deduced from them: and thus there is no fuel for this fire to be found in Scripture divine. Nazian. in laud. Caesar. Ambros. de obitu Theodo●. & Valentinii. Aug. confess. l. 9 c. 13. 65. Touching Councils it is to be noted, first, that the ancientest Council, which is alleged for the proof hereof, is the third Council of Carthage, which was about the year, 398. Secondly, the most of them speak not of Purgatory, but of prayer for the dead, which might be done, and was done, without any conceit of Purgatory: for they prayed for them of whose present possession of Heaven, they doubted not, as hath been showed before. Thirdly, that the first Councils alleged to mention Purgatory, and decree it for a doctrine Bell. de Purgat. l. 1. c. 5. of faith; were the Lateran under Innocent the third, the Florentine under Eugenius the fourth, and the Tridentine under Pius the fourth, in the year 1563. and this showeth directly, and from their own confession, that it is an article of no great antiquity. 66. Lastly, concerning the Fathers it cannot be denied, but that many of them speak of a purging fire: but it is to be observed in them, that they most of them, intended not the Heb. cap. 6. Romish Purgatory; but the fire of the day of Doom, as the testimonies of Basill, Ambrose, Hilary, Origen, Lactantius, and Jerome, all alleged by Bellarmine do evince, if we will either examine them, by the contexts of the places themselves, or give credit to their own Doctors, so expounding them; or Vide Doctor Morton Protestant appeal, l. 1. c. 2. pag. 17. to Bellarmine himself, who in divers places crosseth himself, and yieldeth as much as we avouch: Besides it is to be observed, that many of the Father's supposed that the Saints departed, did neither receive reward nor punishment till the last day, but were kept in certain hidden receptacles till that time: and therefore they could not dream of Purgatory, which is an intermedial punishment, ending at the day of judgement. Of this opinion were Irenaeus, justine Martyr, Tertullian, Origen, Lactantius, Clements, & many others of the greatest ancients. Again, it is to be observed, that Augustine, whom they challenge for the greatest patron of this fire, yet defineth nothing determinately of it, but speaketh doubtingly, and problematically; and if he affirm it in some one place, he leaveth it in suspense in others, and utterly denieth it in a third: as for example, in his Enchiriden he speaketh 10. Aug. Enchir. c. 69. Idem de verbis Apost. serm. 18. thus waveringly: Such a thing is not incredible to be after this life, but whether it be or no, it may be doubted: and in a sermon he seemeth utterly to deny it, when he saith: There are two places, and there is not a third, we are ignorant of a third, yea we find in the Scripture that there is none such. Again, it is to be observed, that those Fathers which do patronize this Purgatory, yet propound it not as an article of faith, but as a free opinion to be received or contradicted, as men thought good, or saw reason; and these also were none of the most ancient: For Bellarmine climmeth no higher for it, then to Athanasius Basill, and Gregory Nazianzen: for as for Dyonisius, all knew him to be a counterfeit; but those lived after the age of the Primitive Church: as for those Fathers which lived in those purer times, there is not a syllable found in them for the defence thereof. Lastly, it is not to be forgotten, that their own Roffensis doth aver, that whoseever ● Rossens. art. 18. contra Luther. shall read the Greek Fathers, shall find none, or very rare mention of Purgatory; and that all the Latin Fathers, did not at the first apprehend it: and that it was not a long time universally believed in the Church, but came in by little and little. These things laid together, do demonstratively show, that Romish Purgatory, was not an article of faith in the Primitive Church, but a late device, brought in by a vain fear, and false and lying apparitions, and maintained ever after by the smell of gain and profit, which ●accreweth thereby to the Pope's purse, and for the maintenance of his pomp and pride, which otherwise would soon fall to the ground. 67. Lastly, to tie up for brevities sake many points in one 12. bundle, prayer for the dead, as it is used in the Church of Rome, hath no ground of antiquity: For though it cannot be denied, but that it hath been an ancient custom in the Church, and frequently used by the ancient Farthers, yet their manner of praying was not of that nature, as it is now in the Romish Synagogue: For first the Ancients prayed for those whom they were persuaded to be already in bliss, as hath been formerly declared: but the Romanists say, that such Bell. de Purgat. l. 2. c. 18. prayers are available only for souls tormented in the fire of Purgatory, and that we may not pray either for the blessed, or the damned. Secondly, many of the Ancients suppose that all souls were reserved in a certain secret place, from the presence of God, which they called Abraham's bosom, Paradise, the port of security, the outward court of Heaven, etc. And therefore could not pray for their deliverance from Purgatory, as the Romanists do. Thirdly, when the Ancients did pray for the Saints departed, they did it (as Bellarmine Ibidem. confesseth) not in regard of any misery wherein their souls were, but for the glorifying of their bodies in the day of the general resurrection: but the Romish prayers are only for those that are in pains, that they might be delivered. Lastly, the Ancients speak of the matter doubtfully; as Saint Aug. de civitat. l. 21. c. 27. Augustine, with a peradventure, and as of a laudable custom received in the Church, but not as a doctrine of absolute necessity: but the Romanists obtrude it as an article of faith, and call them Heretics that deny the same: and therefore though in general, prayer for the dead be ancient, yet Romish prayer is an Innovation declining from antiquity, both in the object and subject, manner and end. 68 So auricular confession is of like nature with the former: 13. For we confess that confession was ancient, but Auricular Romish confession is but a late upstart, both in respect of the absolute necessity of it, which was brought in by Pope Innocent the third, being before accounted but only profitable, and not necessary, as in the Council of Cabilon: secondly, Synod. Cabilon. 2 c. 3●. Maldonat. Sum. q. 20. art. 1. in respect of the privateness; for Maldonate a jesuit confesseth, that for a long time in the Primitine Church, there was none but public confession: thirdly, in respect of the exact enumeration of all fins, with the circumstances, which implieth an impossibility: for their own Rhenanus confesseth, that Rhenan. Argum. in Tertul. de penitent. this is a deuterosis, or late invention of the Schoolmen: neither indeed can a pattern be given of it in all antiquity: And lastly, in respect of the merit, which by the Church of Rome, i● ascribed to the very act done thereof, of which there is not the least mention in any of the Ancients: In a word what need we seek further, seeing we have the free confession of their Gloss upon Gratian, who affirmeth, that this auriculaer confession is more truly said to have been ordained by a tradition of the Church, then by any authority, either of the old or new Testament. 69. So the exact number of seven Sacraments, which is an 14. Bulla p●i quart. pro forma juramenti, annexed to the Council of Trent. Concil. Trid. sess. 7. can. 1. Suarez Ies. tom: 3. disput. 12. sect. 1. Cassand. consult. art. 13. article of the Trentish Creed, fortified with the greatest curse against all that shall say, that there are either more or fewer, is indirectly confessed to be a novelty, by the jesuit Suarez; for he saith, that the Council of Florence did but insinuate this truth, and the Council of Trent did expressly define it, by which it is evident, that it was but an insinuation, in the Council of Florence, and no article of faith, till the Council of Trent, and therefore an Innovation: And directly by Cassander, who saith, that until the days of Peter Lombard, we shall scarce find any author, who set down a certain and definite number of Sacraments: and to put the matter out of doubt, it is confessed that this truth, (as they call it) is not found in the Scripture, but founded upon Ecclesiastical tradition: Suarez. quo supra. Bell. l. 2. c. 24. And although Bellarmine laboureth to prove out of Scripture, them seven, & none else to be properly Sacraments, yet it is with as evil success, as Tyrabosco the Patriarch of Venice, did extract the just number of seven, from the miracle of five loaves, and two fishes: For first his own Pewfellows Durand. in 4. dist. 26. q 3. Bonavent. in 4. dist. 3. art. 2. Gregor. de Valent. de num sacram. ap. 3. Cassand. consult. art. 13. disclaim, some one, some another of them; as Durand: doth Matrimony to be properly a Sacrament, because it hath not the virtue of conferring grace: and Bonaventure, extreme unction to be instituted by Christ: and Aleusis, and Hol●ot, did the like, touching confirmation, and also because his proofs are so frivolous oftentimes, that a recitation of them is a sufficient refutation: as for example, to prove that there is a promise of saving grace, in the conferring of orders, he allegeth 1. Tim. 4. 14. and 2. Tim. 1. 6. where Timothy is charged and admonished, not to neglect, but to stir up the grace that was in him, which was given to him by prophecy, with the imposition of hands of the Eldership. Here indeed is grace given to Timothy at his ordination: but first, it could not be saving grace, because he was before that converted, and believed, as it appeareth, Acts 16. but rather is to be thought to be the extraordinary gift of the holy Ghost, as Saint Paul plainly insinuateth, 2. Tim. 1. And secondly, though it should be saving grace, yet it is not promised to all others, though it were then given to Timotheus, neither were all that received holy orders, partakers thereof: for then Nicholas the Deacon should have been sanctified being an hypocrite. Who seeth no● then now weakly he hath proved this to be a Sacrament out of holy Scriptures; and this may seem for a taste of the rest of his proofs, which are most of them of the like nature. 70. Again, the doctrine of Indulgences, to wit, that the 15. Pope hath power out of the Church's treasury, to grant relaxation from temporal punishment, either here, or in Purgatory, Antonin part. 1. Sum ●it. 10 c 3. Agrippa de vanuat c. 61. Roffens. in artic. 28. Luther. Caiet. tract. de Indulg. c. 1. Alphons. haeres. verbo Indulg. is so new an article, that divers of their own Doctors, do confess, that there is not any one testimony for proof thereof, either in Scriptures, or in the writings of ancient Fathers, but that the first that put them in practice in that manner, as they are now used, was Pope Boniface the eight, anno 1300. neither could they be any older than Purgatory, being extracted from the flames thereof: which hath been already proved to be a mere novel invention: so that the child cannot be old, when as the Father is not gray-headed; and that the matter may be without contradiction; read Burchardus, who lived about the year of our Lord, 1020. And Gratian, and Peter Lombard that came after, who all speak of satisfaction and penance, and commutation, and relaxation of penance, but yet have not a word of these Romish Indulgences: whereas if they had been then extant, they would never have passed them over in silence, especially in the discoursing upon these points, whereupon they have their necessary dependence. 16. Viega de iustific. l. ●▪ c. 8. Bel. de liber. Arbit. l. 6. c. 5. Staplet. prompt: fer. 5. ●o●. pa●s. Ambros. super Psal. 118. ser. 20 Aug. confess l. 9 c. 13. & in Psal. 142. 71. Last of all, their doctrine, touching merit of works, may be branded with the same mark. For first, though the word merit be often used by the Fathers, yet ordinarily it is not taken in that sense, which the Romanists use it in, as witness both Bellarmine, and Viega, and Stapleton: and if they did not, yet manifold examples out of their own writings, would prove to be true: Secondly, the full stream of their doctrine doth make against the proud conceit of merit: for they ascribe all to God's mercy, and Christ's merits, esteeming their own best workings and sufferings, unworthy of the everlasting Cyprian martyr. Hieronym. etesiph. Gregor. l 1. hom. 11. super Ezech. Bernard. epist. 310. and celestial reward: they never dreamt of that ambitious doctrine, taught in the Church of Rome, that our good works are absolutely good, and truly, and properly meritorious, and fully worthy of eternal life. Let their books be viewed, and nothing can be more apparently clear then this is. Thirdly, the terms of congruity, and condignity, were devised but of late days, by the subtle Schoolmen, who notwithstanding could not agree among themselves, touching the true definition & distinction of their own books, by which Viega de meritis, q 7. pag. 816. Bell. de justif. lib. 2. cap. 1. Waldensis sacramental. tit. 1. c. 7 it appeareth, that it was not then any Catholic or universal truth. Lastly, their own Doctors term the merit of congruity, a new invention, and that other of condignity, no Catholic nor ancient doctrine, and the whole doctrine of meriting, to have been first made an article of faith, by the Council of Trent: all which laid together, prove it most clearly to be of no great standing, nor they of any understanding that were the first forgers and devisers thereof. 72. Thus we have sixteen points, wherein the new Romish Conclusion. Religion hath degenerated from all pure antiquity, to which many more might be added, but these are sufficient to evince our conclusion, which is this, that seeing the Romish Church hath neither in matter nor form, substance nor accidents, any sure ground, either from Scripture, or the doctrine of the Primitive Church; but is utterly unlike to it in many substantial respects; therefore it cannot be the true Church of God, but an harlot in her stead: and their Religion not of God, but of men; and consequently, that we in declining from them, and conforming ourselves, both in doctrine and manners, to the Primitive pattern, are not fallen from the Church, but to the Church, and that theirs is the new Religion, and not ours. And thus we see what all their brags and clamours, touching the antiquity of their Religion, and the novelty of ours come unto; seeing there is no one thing more pregnant, to prove the falsehood of their Religion, and the Apostasy, and Antichristianity of their Church, than this is. And to conclude, as we would think him not well in his wits, that having been long sick, and after regained health, should say, that sickness was more ancient than health, whereas he should rather say, that he had recovered his old health, & that his new Inmate sickness was dispossessed of his lodging, though it had kept it long; so in all reason it is madness to think the reformation of the Church, and reducing of Christian Religion to the ancient health to be more novel and new, than the horrible sickness and apostasy, wherewith it was long, not only infected, but almost overwhelmed. And this is just our case with the Church of Rome, but I leave them to be healed by the heavenly Physician himself, jesus Christ our Saviour, whose wholesome Physic must cure them, or nothing will. MOTIVE XII. ¶ That Church which maintaineth itself, and the Religion professed by it, and seeketh to disadvantage the adversaries by unlawful unjust, and ungodly means, cannot be the true Church of God, nor that Religion the truth of God, by the grounds whereof they are warranted to act such devilish practices: but such is the practice of the Romist Church, and therefore neither their Church, nor their Religion can be of God. IT is a wonder to see what devices, sleights, impostures, and devilish practices the Romanists have, and now at this day do more than ever use, to uphold their rotten Religion, & to ensnare men's minds with the forlorn superstition, their kingdom being ready to fall, they care not with what props they under-shore it, and the truth prevailing against them, they care not with what engines, though fetched from hell itself, they undermine it, so that they may any ways batter the walls, or shake the foundation thereof. My purpose is in this Chapter to discover some of the Satanical practices of these subtle Engineers, I mean, the Jesuits and Priests, and other rabble of Romish proctor's: It is not possible to reckon them up all, being so many and various: such therefore (God willing) shall be here discovered, as are for villainy most notorious, for impudence most shameless, and for certainty most perspicuous; and by them let the Christian Reader that loveth the truth, judge of their Religion and Church, what it is. 2. The first proposition of this argument is grounded upon Maior. three principles▪ one of nature, another of reason, the third of Scripture: nature teacheth, that contraries are cured, that is, expelled by contraries, as hot diseases by cold medicines, and cold by hot, light by darkness, and darkness by light. Now truth and falsehood, good and evil, godliness, and ungodliness, are thus contrary; and therefore naturally expelling each other, they cannot be means of each others preservation: that cannot then be the truth, which seeketh to withhold itself by falsehood, nor true Religion, which is a doctrine according to godliness, which maintaineth itself by unjust, ungodly and wicked practices: this is nature's voice, to which reason subscribeth, when it concludeth, that it is not only improbable, but impossible that Virtue should seek for Vices help, to fortify itself withal; or truth for falsehood to maintain it: seeing the chief essence of Virtue is to fly Vice, and of Truth, to be free from Falsehood. Plntarchs' Morals, Aristotle's Ethics, Tully's Offices, and all practice of Philosophy avoucheth this to be true: but if from nature and reason▪ the handmaides, we ascend to Religion the Mistress, we shall find in Scripture this undeniable maxim▪ Rom. 3. 8. Evil is not to be done, that good may come of it: and therefore they which shall do so, Saint Paul saith, Their damnation is just: whence it followeth, that devilish and mischievous practices, undertaken for defence of Religion, and warranted by the grounds thereof, do both argue a rotten Religion; (for like mother, like daughter, according to the Proverb:) and also prove the professors and practisers thereof to be liable to the just damnation, allotted by the Spirit of God to such wicked persons: there is no cuasion from this conclusion, except they say that their practices are not evil; which whether they be or no, the particulars of the second proposition, shall propound to the judgement of him that will with an indifferent eye look unto them, and so I leave this first proposition, fortified with three strong rampires of Nature, Reason, and Religion; and come to the second, wherein the pith and marrow of the argument consisteth. 3. That the Church of Rome is guilty of such ungodly Minor. courses, for the maintenance of itself, and their Religion, though miserable experience doth sufficiently prove, yet because whilst things are considered in gross, they hide much of their worth and weight; therefore it shall not be a miss to display them in particular, and to offer them by retail to such as have a mind to apprehend the true value of their counterfeit wares. In these six particulars therefore (to omit many other) I arraign them as guilty before God and men: first of horrible treason: secondly, of cruel murder: thirdly, of damnable perjury: four, of gross lying: fifth, of impudent and malicious slandering: and lastly, of apparent forgery; and these be the props and pillars of their Religion, by these they labour to procure credit to themselves, and disgrace to us: and with these weapons they fight against all that oppose themselves against their damned opinions. 4. Touching their treasons, perjuries, and cruelties, they are sufficiently discovered in the first and second reasons before going, to which I refer the Reader for his full satisfaction: only note, that as their practices have been notorious in these kinds, so they are derived fundamentally from the grounds of their Religion: notorious I say, for who hath not heard of the soul treacheries and conspiracies, practised by Popes, and their Agents against Kings, Emperors: some they have deposed, some prisoned, some murdered▪ some expelled their kingdoms, some betrayed into the hands of their enemies, some persecuted and undermined, and that by treacherous plots, and hellish devices; to omit all others, and to confine my speech to our own Country: the pretended Spanish invasion, in the year 1588., by that great Armado▪ compounded of 138▪ great ships, addressed by the Pope's instigation, who blessed and Christened it with the name of an invincible Navy; and way made by the Jesuits and Seminaries, who like pioneers and secret spies, endeavoured to undermine the state, to spy out all conveniences for the enemies, and to prepare men's hearts and hands to give assistance to them. The Irish rebellion blown by the bellows of Rome, animated by Doctor Saunders, and other Priests, sent to Coster. Apolog. part. 3. c. 9 encourage the rebels against their lawful Prince: or as Coster the jesuit confesseth, to be helpers to them in matters of conscience: and lastly, the last horrible hellish, never sufficiently to be detested, Powder-treason, (which if it had come to execution, as it was near to the point, would have been enroled for ever amongst the wonders of the world: and now the wonder is that nature could afford such monsters, to devise such a villainy: or that any should be so besotted▪ as to approve of that Religion, which was the mother of such a monster. This I say, in which Romanists only were actors: Jesuits Plotters, and the Pope the Ab●tter: (for Catesby, Percy, Rookwood, Winter, Grant, and the rest, were rank recusants. Garnet, alias Walley, alias Roberts, alias Darcie, alias Farma●, alias Philip's: (was ever any honest, that had so many names) Hall, alias Oldcorne: Tesmond, alias Greeneway, and others, were professed Jesuits: and Baynham was sent to Rome, to give notice to the Pope of this bloody practice, whereupon solemn prayers and supplications were made by his direction▪ for the good success thereof. These I say, do witness sufficiently, that treason is an ordinary practice amongst that generation, for the maintenance of their Religion & pomp, and that they think it a lawful and laudable act so to do, it being the common doctrine of the Jesuits and Canonists, that if a King be excommunicate, either ipso facto, (as he is, if he be an Heretic by their doctrine) or by denunciation from the Pope, than his subjects are no further to obey him, but to rebel against him, yea depose and kill him, if by any means they can: and though they dispense with their allegiance, during the necessity of time, yet it is with this limitation, quoad, until they be of sufficient power, and have fit opportunity to work their purpose. This pernicious doctrine flowed from the mouths and pens of Sunancha, Creswell, alias Philopater mariana Lupus, Tresham, Bellarmine, Emanuel Sa; and almost all the rest of that treacherous generation. 5. Again, their perjuries are also so notorious, that I need 2. not to insist upon them: for who knoweth not that Canon of the Council of Constance, which decreeth, that faith is not to be held with Heretics: and that sentence of a Pope reported by Guic●ardine, that the Church is not bound with oaths: and that common doctrine of the Jesuits, that a subject is not tied by his oath, to obey his King excommunicated: and who hath not read of Pope Eugenius, with his Legate julian, animating the King of Hungary to break his league with Amurath the Turk, and of Atto Archbishop of Mentz, perfidiously against his oath, betraying Albert Count of Franconia, into the Emperor Lodowick the fourth's hands: and of Rodulph, Duke of Suevia, instigated by the Pope, to falsify his oath of allegiance, to Henry the Emperor, and of Burghard, Archbishop of Magdeburge, released of his oath to his own citizens, by Pope john the 23. And of Sigismond the Emperor, who was constrained by the 〈◊〉, to falsify his oath, given to john Husse, and Jerome of Prage, for their safe conduct to the Council of Constance, and of Pope Zacharie: Boniface the sixth, and Benedict de la Lune, who unbound the French men from their oath of obedience to their Kings▪ and of Gregory the seventh, with other succeeding Popes, who did the like to the Germans, in respect of divers Emperors▪ and last of Pius Quintus, that excited the subjects of Queen Elizabeth, to the breach of their faith, and open rebellion: all which doth show, that they make no conscience of perjury, so that they may maintain thereby their Hierarchy and Religion, which to be so, this one testimony will sufficiently bear witness out of the French Chronicles, when a league was made between Charles the ninth, and the Prince of Condy: the Jesuits (saith the author) cried out daily in their sermons, that peace was not to be made with Heretics, and being made, was not to be kept, that it was a godly thing to lay violent hands on those unpure persons, etc. 6. Lastly, their murdering cruelty, exercised against all 3. that stand in their way, is so notorious, that I need not to Auent. lib. 5. Abbas Vrsperg. stand upon it: the examples of Henry the Emperor, marked out by Pope Hildebrand, to be murdered by the tumbling down of a great stone upon his head, in Saint Mary's Church, though with evil success; for the Varlet himself that was suborned to do this feat, tumbled down headlong together with the stone, and so was crushed in pieces before the Emperor Math. Paris in Henr. 3. Pet. de vincis l. 2. epist. 10. & 20. Cuspinian. vita Freder. 2. came into the place. The poisoning of Frederick the second, by the secret practice of Innocent the fourth, and of Conrade by the means of the same Pope: and of Lewes of Bavary, by the appointment of Clement the sixth, and of Henry of Lucemburgh, by a jacobine Friar of Saint Dominicks order; and that (O horrible impiety) in the bread of the Sacrament, mixed with adamantine dust: and of john of England, by a Monk of Swinestead abbey: & of Henry the third of France, stabbed by a jacobine Friar: and of Henry the fourth, murdered by Ravillac, that Devil in human shape, who being Causabon epist. ad fronton. pag. 14. demanded by the judges, why he committed that horrible act, answered without blushing▪ Because the King went about to aid the Protestant Princes of Germany, contrary to the Pope's mind, whom he did believe to be a God upon earth: and of Parry, Lopez, Squire, with many other, which were suborned to murder our late Queen: and of Faulx, that was prepared with a match kindled at Rome, and a the evish Lantern to blow up the Parliament house. These exanples I say, with many other, that might be produced, do evidently evince them, to make no conscience of shedding blood, and murder, for the maintenance and defence of their Religion. 7. Which that it may yet further appear to be true, consider the infinite numbers of Huguenots, that is, Protestants, which have been slain in France alone, for refusing the mark of the beast. In the Low Countries, 36000. at least, are known to have been put to death by the Duke of Alba, for not yielding in all things to the Romish Religion. The like persecution hath been in other Countries, and is still at this day, where their bloody inquisition taketh place, by the Vergerius. Bal●us de acts Pontif. which in thirty years (as it is recorded by Authors of sufficient credit) a hundred and fifty thousand Christians were miserably murdered: and that which is to be noted, it rageth against none but Protestants, so that even in Rome, a man may be either jew. Turk, or Infidel, or what else, and be never questioned: but a Protestant, he cannot be, but with danger of his life. What should I speak of the multitude of poor innocents, that were in this land of ours, adjudged to the stake, in the five years reign of Queen Mary. Smithfield, Colchester, Coventrie and Norwich, and almost all the other great towns, bear witness of this their cruelty, and the Innocent blood of these poor souls, doth still cry for vengeance against them. 8. And yet all this is nothing to those horrible and outrageous Massacres, whereby whole multitudes have been but▪hered like sheep in a slaughter house, witness that miserable Hosiand. Cent. 13. l. 1. c. 4. Platina Innocent 3. slaughter made of the Albigenses, by Friar Dominick and Simon Monfort, which going astray from the truth, (if all be true which is written of them) these butchers did not labour to reclaim by persuasions and gentle means, but oppressed them by arms at the first, and so sent them packing to hell without repentance: witness also that fearful Powder treason intended, not executed, which if it had taken effect, such a massacre of men, and those of highest place and worth, had been made as never yet the Sun saw the like. And lastly, witness that dreadful massacre in France, under Charles the ninth, when in one night were murdered at Paris many thousand Protestants, with the illustrious Admiral of France; and at Lions, and other places, within one month, as some say 40000. as others above 30000. The greatest and most grievous perfecution in the Primitive Church, is not to be compared to this; for it is recorded, that under Dioclesian, 17000. were martyred in one month; but behold here the number doubled, that we might certainly know and believe that the Pope is that true and great Antichrist, under whom, and by whose means the greatest persecution that ever befell the Church of God should happen. 9 Neither is there doctrine any whit dissonant from their practice: for thus Bellarmine delivereth it in plain Bell. de Rom. Pontif. l. 5. c. 6. terms: as in a Christian, the Spirit is to rule, over the flesh, & to chastise it, and keep it under, yea sometimes to undergo death itself, as in the Martyrs: so the spiritual power residing in the Church (that is in the Pope) is to bridle and restrain the temporal, by all means what soever, if it rebel against it: yea the Cardinal Como, in his letters to Parry the Traitor, animateth him to the murder of the good Queen, by his damned position, that it is meritorious to kill a King excommunicate: and some of them go yet deeper into hell, and entitle it an heroical act, that is, no ordinary meritorious work; but such jesuita Sicar. an extraordinary exploit, as none but men of a more than human Spirit can perform; and for which an higher place in Heaven is reserved, then for common merits. Can this Religion now be of God, that is thus maintained by treachery, perjury and bloodshed? Is not this Church rather the purple coloured harlot, spoken of in the Revelation, imbrued and died red with the blood of the Saints, than the true Catholic Church of Christ? These things are so notorious, that I need not further enlarge them. 10. Leaving therefore these, I come to the three last wicked 4. means, whereby they maintain their Religion: upon which if I insist somewhat longer, let the Reader bear with me, for so the nature and novelty of the matter requireth. Their next practice then to defend their Church and Religion is, by gross and palpable lying and falsehood; yea, so gross and palpable, that any civil honest man would blush to be reputed the author of such fables, which they obtrude upon silly people, as verities, necessary to be believed, and which they like simple creatures give faith unto, as much as unto the Gospel itself: and neither is the one or the other any marvel, seeing Saint Paul prophesied long ago, that on the one 2. Thess. 2. 9 side Antichrist his coming should be according to the efficacy of Satan, in all power, in lying signs and wonders: and on the other, that God would send upon them that received not the love 2. Thess. 2. 11. of the truth, strong delusion, that they should believe lies: so that by this prophecy, one of the chiefest props of antichrist's kingdom, must be lies: and therefore the Church of Rome making no conscience thereof, showeth itself to be no better than the Synagogue of Antichrist: If they say that they do it to a good end, namely, to maintain the truth: I answer with job: Nunquid Deus indiget mendacio vestro, ut pro illo loquamini dolos? Doth GOD stand in need of your lie, that you job. 13. 9 should speak deceitfully for his cause? no, he will surely reprove you for it: and with Saint Augustine: Cum humilitatis Aug. de verbis Apos●ol. causa mentiris, si non eras peccator, antequam mentireris, mentiendo efficieris quod evitaras: that is, If thou tellest a lie for humility sake, (or for the truth's sake) if thou were not a sinner before, by lying thou art made that which thou didst avoid: what can be more pithily spoken for the reproof of these men, who by falsehood, pretend to establish the truth, and by lying to uphold their Religion: and if neither the Scripture, nor this holy Father, are regarded by them; then let them hear the censure of the Heathen Cicero, who Cic. Offic. 3. concludeth, that in virum bonum non cadit mentiri emolumenti sui causa: It falleth not to a good man to lie, no not Antonin. parta. c. 8. tit. 2. Salmer in Rom. 5. disp. 52. Espencer. come. in tim. Dig. 1. Canus loc. l. 1. c. 6. for his own profit sake: what are they then in his account, who make a common practice to lie for their advantage? But lest I should be thought to accuse them falsely, and in reproving their lying, to fall into the same vice myself; let us take a short view of some of their notorious untruths, which are sparsed in their books. And here to omit their lying Revelations, lying privileges, false Canons, forged donations, sergeant de▪ lying martyrologies, all which are stuffed with notorious falsities, and that by the confession of their own Doctors: I will insist only upon their lying miracles, wherein they vaunt themselves as a mark of their Church, and wherewith they labour to uphold most of their erroneous opinions. 11. And first touching their miraculous transubstantiation, 1. and adoration of the Sacrament: not finding in Scripture sufficient proof for it: it is strange to see how many monstrous miracles they have devised for to win credit thereunto. Bozius, Bozius de signis l. 14. c. 3. a man of great fame amongst them, telleth us these three tales: first, that Anthony of Padua, caused his horse to kneel down and worship the holy host, by which strange sight, a stout Heretic was converted to the true faith. And secondly, Saint Francis had a Cade Lamb, which used to go to Mass, and would duly kneel down at the elevation, and adore. And thirdly, that a certain devout woman, to cure her Bees of the murrain, and to make them fruitful, put a consecrated host into the Hive, which when after a time she took up, she not only found a miraculous increase, but saw also a strange wonder, the Bees had built a Chapel in the Hive, with an Altar, and windows, and doors, and a steeple with Bells, and had laid the host upon the Altar, and with a heavenly noise flew about it, and sung at their Canonical hours, and kept watch by night, as Monks use to do in their Cloisters. Who would not believe now but that the host is to be adored, if he be not more senseless than a horse, or a Bee, or a Cade Lamb? But if this be true, why are Mice so profane, that they dare rend it with their teeth? And why doth not the Pope's Hackney kneel down, and do reverence unto it, when he carrieth it on his back, accompanied with muletters, and horse-keepers, and Courtesans, and Cooks, with sumpter-horses, and all the baggage of the Court, as oft as his johan. Monluc. Mih. de Rel. ad Reg. Mat. Fulmen Bruturn. pag. 12. & 13. Holiness is to travel abroad; when he himself followeth, mounted upon a goodly white palfrey, accompanied with Cardinals, Primates, Bishops, & potentates? Is more honour to be given to Christ's Vicar, then to Christ himself? Or was Anthony's horse more religious than all the Pope's horses? yea then the Pope himself, and all his train? And if the host be so sovereign a preservative for Bees, why do any good housewives suffer their Bees to perish, seeing they may have the host for God a-mercy, or at least wise for a very small price? In the book of the conformities of Saint Francis, we find Lib. conformit. Sancti Francis. this miracle: On a time Friar Francis saying Mass, found a Spider in the Chalice, which he would not for reverence to the Sacrament cast out, but drunk it up with the blood: afterward rubbing his thigh, and scratching where it itched, the Spider came whole out of his thigh, without any harm to either: O strange miracle; and yet not so strange as this, that Christ's blood in the Chalice, should poison Pope Victor; except Francis a Friar were more holy than Victor a Pope: or the blood in one Chalice, were of greater force than in the other: but peradventure the Priest in the one, had no intention to turn the wine into blood, as the Priest in the other had: and then we know there can be no conversion: but no marvel if this be true, seeing in the festival of Corpus Christi day, we read as great a wonder as this: to wit, of a Priest, that having lost the host in a wood, as he came to housel a woman that was sick, and having whipped himself for his negligence, went back to seek his Lord God, and at last spying a pillar of fire, that reached from the earth to heaven, ran thereunto, and found God's body at the foot of that pillar, and all the beasts of the forest about it, kneeling on their four knees, and adoring it with great devotion, ex ept one black horse, which kneeled but on one knee, and that black horse (saith the story) was a fiend of hell, who had turned himself into that shape, that men might steal him, and be hanged, as many had been. This as it was reported to be done not far from Exbridge in Devon-shire: so it was as solemnly read in the Church, and as verily believed, as any miracle that ever Christ wrought: who can doubt now, but that the bread in the Sacrament, is really changed into the body of Christ, and the wine into his blood, if this be true. 12. Again, to prove their doctrine of concomitance, that 2. is, that whole Christ is under both forms of the Sacrament: Bell. de Sacramento Euchar. l. 4. c. 14. Bellarmine produceth examples out of Surius: Vincentius, and Alexander Aleusis, where miraculously out of the bread being broken, blood plentifully flowed to the view of the beholders: which if they were true, as may very well be doubted, yet evince not that doctrine: for those miracles might be wrought rather for the conviction of profane & irreligious receivers, & confirmation of Christian Religion, against all enemies thereof, whether Infidels or Heretics, then for the proof of the real presence, or concomitance of both parts of the Sacrament, under one sign: but that they were not true, we have just cause to suspect, seeing the eldest of those miracles are little above a hundred year old, at what time true miracles were utterly ceased in the Church, & falseones were foisted into their rooms, as witnesseth Lyranus, who saith, that the people in his Lyran. in Dan. 14. time were notably deceived by false miracles, forged by Priests, and their complices for gain: and Canus, who affirmeth, that writers in his time forged many things of purpose, and suggested Canus loc. l. 11. c. 6. false miracles, to pamper the people's humour, and to gain credit to Religion: and in that respect taxeth diverse grave authors, for their proneness in satisfying the people's appetite: and Agrippa, who saith, that the writers of histories making godly lies, Agrip. de v. v●it. c. 97. did counterfeit Relics, frame miracles, and devise terrible fables: let these go then amongst the rest, for at least suspected, if not convinced falsehoods. 13. Further for the proof of their Canonization, and invocation 3. of Saints, it is a wonder to see how many wonders they have devised. For to omit that which Cardinal Baronius Baron. anno 1028. reports as a truth, out of Guillerinus, and Vincentius, touching Saint Fulbert, that because he was a most devout worshipper of the Virgin Mary, therefore she came unto him in his sickness, and gave him her breasts to suck: as also how she came to Saint Bernard in his sickness, to visit him, accompanied Vita Bernard. l. 1. c. 13. with Saint Lawrence, and Saint Benedict: and to omit how Saint Dominick caused the Devil to hold the Candle ●o him, till it burned his fingers: which Canus brands with the Canus loc. l. 11. c. 6. stamp of a ridiculous fable: and how Saint Dunstone pulled the Devil by the nose, or by the lip (as some other say) with a pair of Pincers; which being as ridiculous as the former, Delrio disqu. magic. tom. 2. l. 4. c. 1. Antonia. 3. part. tit. 24. c. 2. Boz. de signis l. 15. c. 3. yet is allowed by the jesuit Delrio for truth: to omit also how their Saint Francis had the five wounds of Christ printed in his flesh by an Angel, with the nails sticking therein, and continually bleeding till his dying day: that he used to ride in the air, in a fiery chariot, talking with Christ, and Mary, and john, and accompanied with innumerable Angels: and that the birds would hear him preach, with great devotion: and a wolf was converted by him, whom he called brother wolf, and led him about with him in his journey: as Breviar. Rom● pii quimi. also to omit how Saint Denis had his head strooken off, and after carried i● two miles in his hands: the like to which is written of justinian the Monk. Saint Othisa, Saint Fulcian, English feast d● Sancto ●●chol. Legend. Anglic. fol. 261. Capgrau. leg. fol. 35. and Saint Victorice: and how Saint Nicholas in his infancy, lying in his cradle, of himself failed Wednesdays and fridays, and would not take suck: and how Saint ` Patrick caused a stolen sheep to bleat in the belly of him that had eaten it: and how Saint Bede preached to the stones, and they answered his prayer, and said, Amen, venerable Bede. 14. To omit I say all these and many more, as being ordinary and common tales in every man's mouth: I will only commend unto the Readers admiration, some few more rare, and yet no whit less strange: as for example, a Parrot being like to be surprised by a hawk, flying over the shrine of Legend. Thom. of Caunterb. Saint Thomas of Canterbury, cried miraculously, Saint Thomas, help more: and presently the hawk fell down dead, and the Parrot escaped: so the famous Virgin of Lauretto, when as a certain man was on the ladder, ready to be hanged, being accused falsely for purloining his master's hawk, assoon Tursell jesuit. l. 4. as he did but think of her in his heart, and desire her help, the hawk came forth with jangling in the air, and hovering over his head, and at last light upon the gallows, and so Legend. Sancti. Christopher. freed the poor man from the halter. Saint Christopher's staff being pitched into the ground, began presently to bear leaves, whereupon eight thousand men were converted to the faith of Christ. A Nun called Beatrix, running away with her Paramour, lived certain years in a public brothelhouse; Caesarius Hester, bach. l. 7. c. 35. but because she was a devout worshipper of our Lady, our Lady herself supplied her room in the Nunnery, and was taken for Beatrix, all the time of her absence. Legend. Lombard. Saint Christines tongue was cut out of her head, and yet sh●e spoke notwithstanding, and her breasts being cut, instead of blood, milk issued. Saint Brice being accused to be the father of a base child, caused the said child, being but thirty days old, to speak, and confess that Brice was not his father: the same also is said to carry hot coals in his bosom, without burning his flesh or clothes. Saint Aidus espying Capgrava. eight wolves that were sore hungry, gave them eight lambs of mere compassion, which afterwards by prayer be obtained lafe and found out of the wolves bellies. Saint Adrian being called upon by a boy that was beaten, the Master's hand was stayed in the air, so that he could no more touch him. 15. What should I tell you of, Saint Patrick▪ that drove Legend▪ jacob. de vorag. with his staff, all the venomous beasts out of Ireland: or of Saint Roch, who being sick of the pestilence in a wood, was fed by a hound, that brought him every day bread from his master's table: or of Saint Lupe, or Low, who shut up the Devil in a tankard all night, that came to tempt him, so that he howled and brayed most hideously, and in the morning the holy man let him out: or of Saint Dunston, whose Harp hanging on the wall, sounded melodiously, without touching, this Anthem, Gaudent in coelis animae sanctorum: and of Saint Martin, who being saying Mass, a tongue of fire came, and sat upon him, as it did upon the Apostles: or of Saint German, who coming to the sepulchre of one of his disciples, being a good while dead, asked him how he fared, and if he would no longer go with him, to whom the other answered and said, that he was well, and that all things were to him soft and sweet, and that he would no more come hither: or of Saint Barbara, who turned the sheep of a certain shepherd that bewrayed her to her father that sought for her, into locusts? But if you would have a lie with a latchet, look into the Legend, of the Annunciation of our Lady, there you shall read of a certain Knight, who betaking himself into an Abbey, was long learning the ave Mary; and whereas he● could not get any further than the two first words of the Angelical salutation, at last he died, and was buried, and upon his grave sprung up a right fair Flower deluce, in every leaf whereof, was written in letters of gold, ave Marie, and the root of this flower was found to issue out of the mouth of the said Knight, because as he had those words always in his mouth, while he was alive, so they grew out of his mouth being dead. Let all the Poets match this fable if they can, and yet Ovid cometh somewhat near it in his two tales of Hiacynthus, and Aiaxboth, which were fabled to be turned into two ovid. Metamor. l●●. 10. & 13. flowers, with the two first letters of their names imprinted in them, and thus by strange and incredible fictions they maintain the superstitious invocation of Saints, the ordinary conclusion almost of their legends being this; then let us pray to this worthy Saint and glorious Martyr, that he will pray to God for us, that by his merits we may have pardon and forgiveness of our sins. 16. Again, to persuade to the worshipping of relics, 4. they tell us divers such like tales: As that a young man falling off his horse and breaking his neck, was brought to the grave of Saint Hyacinth the Polonian, and presently revived. And a Maid, who had a young Heifer dead by some misfortune, Scuerin. de vita▪ miracul. Sancti Hyacinth. lib. 1. ca 19 & lib. 2. ca 7. made supplication at the Tomb of this Saint, and when she returned home, a Butcher being flaying the Heifer, it first began to stir the flayed foot, and then to lift up the head, and at last to rise up as sound as ever it was. We read in the french Chronicles taken out of Turpin a Popish Writer, that Nichol. giles anno 645. king Dag●bert rob other Saints of their relics, to enrich the Temples of Saint Denis, Saint Rustic, and Saint Eleutherie, whereupon it came to pass that there arose great debate between the Saints, for those Saints which he had spoiled, as Saint Hilary, Saint Fremin, and others, joined themselves with the Devils, and craved aid of them to carry away the soul of the good king to hell: but he called to his help the other Saints which he had enriched, who resisted so valiantly the Devils and the Saints wronged, that they took away from them his soul and carried it to Paradise. Who? which hath any spark of grace would not enrich the Temples, and relics of these three Saints, seeing their power is so great to deliver a man from the Devil? But this next of Saint Fremin is full as strange; for the golden Legend reporteth, that after the Sun had miraculously sent his beams through a stone wall upon Saint Fremins grave, and thereupon they had Legend. Invent. of the body of Saint Fremin mortus. digged to find out his body, there issued thence such a sweet smell, as they weened they had been in a Paradise: which odour spread itself not only through the city of Aniens where the body lay, but also unto divers other cities, the sweetness whereof as it moved much people to bring their oblations to this glorious Saint, so it cured some a far off (as the Lord of Ba●gency) from their diseases: but when this body was taken up and carried in the city of Aniens, strange wonders were wrought: for then the Elements moved, (saith the story) the Snow that was at that time great on the earth was turned into powder and dust: and the Ice that hung on the trees became flowers and leaves, and the meadows became green: and the Sun which by his course should go low that day, ascended as high as it useth to be on Saint john Baptists day in Summer: and as men bore the body of this Saint, the trees inclined and worshipped it, and all manner of sick persons what malady soever they had, received health, at the Invention of the blessed body of Saint Fremin. 17. Another as strange a tale we have touching the relics Legend Sancti Stephani. of Saint Stephen, and Saint Laurence: for when as one of them was buried at Rome, the other at Constantinople (saith the Legend) the emperors daughter which was possessed with an evil Spirit, was brought to touch the relics of Saint Stephen, but the Devil within her cried, that he could not be dispossessed, except the body of Saint Stephen was translated to Rome: whereupon means was made that Saint Stephen's body should be carried to Rome, and in lieu thereof, Saint Laurence his body should be brought to Constantinople. Now in the way as they were making this conveyance, the city of Capua got the right arm of Stephen, and builded their Metropolitan Church in honour thereof: but when they were come to Rome, they would have borne the body of Saint Stephen to the Church of Saint Peter ad Vincula, but they that bore it were not able to go any further: and then the Devil in the maid cried out, Ye travail for nought, for he shall not be here, but with Laurence his brother, therefore they bore the body thither, and then the maid touching the body was presently made whole, and Saint Lawrence as rejoicing at the coming of his brother, and smiling, turned himself into the other side of the Sepulchre, and made room for him to lie in: and when the greeks would have taken up the body of Saint Laurence to carry it to Constantinople, they were strooken dead, till the Pope and his Clerks by their prayers revived them again: who would not now worship the relics of Saints, if such great miracles be wrought by them. 18. But to conclude this point, and not to trouble the reader with too much of this peddling stuff: thus they labour to gain worship to Images, honour to the Cross, and Crucifix, and credit to Purgatory, and prayer for the dead, and countenance to popish single life, as of many hundred examples which might be produced, let these few suffice. Saint George being put into a frying pan full of boiling lead, made but the sign of the cross, and he was therein refreshed as if he had been in a bath. Saint Margaret was swallowed up of the Devil in the figure of a Dragon, but making the sign of the cross in the Dragon's belly, the Dragon burst, and out came Saint Margaret safe and sound. It is said also that she took the Devil by the hair of the head, and beat him about the ears. Saint Goodreck with the sign of the cross tamed Wolves and Serpents in such sort, that they lay with him by the fire side without offering any hurt. Saint Christopher being a Giant of twelve cubits in height, determined with himself to serve none but the greatest King in the world: and therefore being in service to a great King, he spied him crossing himself against the Devil: wherefore perceiving that he was afraid of the Devil, he went to serve him as one greater than the former, and perceiving that the Devil avoided the sight of a cross, he asked him, why he did so? to whom the Devil answered, that there was a man called Christ which was hanged on the Cross, in fear of whom, as oft as he saw the sign of the Cross he fled from it, for which cause Saint Christopher perceiving that Christ was a greater King, renounced the Devil, and betook himself to the service of Christ, and was called Christopher, whereas before his name was Reprobus. He that would read a merry tale indeed, let him read the Legend of Saint Christopher: As for a fearful tale, let him go to Saint Brandon's Legend: all the old wives tales that ever were told in a chimney corner, are not to be compared to these two. 19 It is no news amongst them for Images to speak, nod the head, shake the hand, sweat, and such like: or at least for some crafty Priest to work these feats, to delude the people. The Image of the blessed Virgin Mary is said to have spoken divers times, to Saint Bernard, when she bade him good morrow, whereupon the good man should answer, that she broke the Canons of the Church, because it was forbidden that a woman should speak in the Church. To Saint Hyacinth, Scuerin. de vita & mirac. Sancti Hyacinth. lib. 1. cap. 13. who flying from the Tartarians, the Image thus cried upon him with a loud voice, O my son Hiacinthus dost thou escape the hands of the Tartarians, and leavest me and my son to be cut in pieces, and trampled under feet: To whom Hiacinthus answering, O glorious Virgin, this thy Image is too heavy, how shall I he able to carry it? The Virgin replied, Take it, for my son will lighten the burden. And to Alexius, who staying Legen. Lombard. long in the Church-porch, the Image of our Lady spoke and bade the Sexton let him in. So the Crucifix is said to have spoken to Thomas Aquinas, when he was praying before it in Brevior. Rom. in fest. Sancti Thom. de Aquin. lect. 5. etia vita eius. great devotion, Thou hast written well of me Thomas, what reward therefore wilt thou have. And to the Council at Winchester gathered together about the question o● Priests marriages in these words, Take Dunstan's ways unto you, for they are the best. Polidore Virgil, otherwise a strong Papist, yet smel● Polydor. Virgil. Histor. out this to be Dunstanes legerdemain, and so may any other that hath not lost his scenting: and thus we have two talking Images, that the Heathen might not go before them in this, Bell. de Sanct. beatit. lib. 2. cap. 13. who by Bellarmine's confession out of Valerius Maximus, had two also that spoke, the one of Iwo Moneta, at the taking of Veyes, which being asked in jest by a Soldier, whither she would go to Rome, answered, that she would: the other of Fortune, who uttered these words, Ye have rightly seen me O nation, and rightly dedicated me. 20. But that Images used to beck, and move their heads, and stir their hands, there are so many examples that it would be lost labour to stand upon them, only the image of Saint This is known to be true by many of the inhabitants yet living. Nicholas at Westchester, may discover the trick of all the rest, for at the burning of it in the Marketplace of the city, there was discovered this trick of fast and loose, the Image was made with such a device, that if one standing behind, did pull a certain string which was in the back part thereof, it would move the hand, as if it blessed the people. The like may we think of that Rood of poitiers, which when William Longshampe Hoveden. Bishop of Ely lay a dying, did piteously weep and lament, so that the tears fell down from his eyes, as it had been a flood of water, but no marvel, for as they say, it was the accustomed use of that Rood always to mourn when a Bishop departed. A pretty story there is in one of the Legends of the Virgin Mary, of a woman who prayed devoutly to that Image for the delivering of her son out of prison, and when she saw that her prayers prevailed nothing, she took away from the Virgin her son out of her arms, and carried it home, whereupon our Lady presently went to the prison and delivered the woman's son out of hold: then the woman (saith the tale) brought back the Virgin Maries son, and gave it her again, saying, O blessed Virgin now thou hast restored my son unto me, behold again thy son unto thee, and so both parties were well pleased. 21. For Purgatory, and prayer for the dead, there be infinite 5. tales devised, of all which we may give the same censure Aug. de unitat. eccles. 16. which Saint Augustine doth of lying miracles, that they are vel figmenta mendacium hominum vel portenta fallacium spirituum, either fictions of lying men, or wonders of deceitful job. Rivius de spect. & apparit. Andrea's osci●d in coniecturis. Erasm. in epist. spirits, of the first kind was that reported by divers authors of certain Priests, that dwelling not far from the sea side, took a number of sea-crabs, and tied unto each of them light, and so put them upon dead men's graves in the Churchyards, to make the poor country people believe that Spirits did walk: but in one place, the legerdemain was deprehended, for the Carpenters and Masons coming the next day after all Souls night to work, found among the timber and broken bricks some of the Crabs, with their candles on their backs extinguished, whereby the knavery of this miracle was discovered. Of the second kind it may be was that recorded by Saint Gregory in his Dialogues, (if that book be his as is justly doubted, for he telleth there a tale of a Bear which was commanded to keep the Hermit Florence's sheep, a thing not savouring of Saint Gregory's spirit, or if it did, than it argueth him to have been too credulous of lying reports, (as he is Canus loc lib. 11. cap. 6. taxed by their own Canus) of a soul appearing unto a Priest that bathed himself often in a water, & officiously pulling off his shoes, with an earnest desire to enjoy his prayers and oblations for his deliverance, which being performed, when he returned to the bath and found the soul no more there, he concluded, that his prayers had delivered him out of Purgatory. 22. In one of these two ranks are all the strange stories published by these Dialogues, Beda, Brigitta, Dionysius, Carthusianus, touching walking ghosts, for either they were juggling tricks of impostors to deceive the simple, or deceits of devils to delude the learned: and this may in no point more plainly be proved, then against Priests marriages, for the disgrace whereof, and advancing single life above it, an Idol at Winchester must speak as before hath been showed. The Emperor Lewes the second must be tormented in Purgatory, Sigebert Vincent. because he would not regard the admonitions of Gabriel the Archangel against Priests marriages. Emma mother to Saint Edward King of this land, must go barefoot upon nine burning plowshares of iron, to try her chastity, and Alwynes the Bishop of Winchester, with whom she was suspected Malmesbury. Marian. Geot. Capgrave. to have committed fleshly villainy, but she was borne over them betwixt two Bishops, so that she needed not to hurt her feet. A young Nun being got with child by a young Monk, two Midwives must come from heaven, being sent by Henry Murdach, then lately Bishop of York, and discharge her of her child without pain, and take it from her, so that it was never seen more; & very likely, for a privy or a fishpond might meet with it by the way, as it had done a number more in former & later times: A thousand such lies as these shall you find in their Legends, and martyrologies, and other books: insomuch, that Espensaens a learned Bishop of their own, doth freely confess, that no stable is so full of dung, as the Legends Espensaeus in 2. tim. 4. are full of fables; yea that very fictions are contained in their portesses: and Canus another learned writer, that the Pagan Historiographers Canus loc. lib. 11 c. 6. did more truly write the lives of Emperors, than the Christians did the lives of Saints: and that in the golden Legend, there are monsters for miracles, rather than true miracles: and that he which wrote this book, was a man of a brazen face, and a leaden heart. 23. Thus it is evident by the confession of many learned of their own side, that these be lying tales, coined as holy Piae frauds. Agrip. de vanit. c. 97. deceits, as some of them term them, but more truly, as devilish devices, not to maintain the truth, but error: for how can that be the truth which standeth in need of lying to maintain it: Cajetan a Cardinal, and a great learned divine Caiet. opusc. de concept. Virg. c. 1. Antonin. part. 1. c. 8. tit. 2. saith, that the credit of the Romish miracles dependeth upon the report of men, who may deceive others, and be deceived themselves: and Antoninus the Archbishop of Florence, calleth the visions of Bernard and Bridget, touching the conception of the Virgin Mary, fantastic visions, and men's dreams: why should we then believe them to be true, when as they themselves believe them not. 24. If they object and say, why may not these miracles be as true as those which are reported by many of the ancient Fathers: and seeing famous miracles have been in all ages of the Church, why should these last ages be suspected for falsity, Bel. de notis eccles. lib. 4. c. 14. more than the former? I answer first, that those Fathers themselves, which were reporters of such miracles, yet did repose no such confidence in them, as to build their faith upon them, as the Romanists do: for Saint Augustine saith, Quisquis adhuc, etc. Whosoever yet seeketh aften wonders, that he may believe, is himself a great wonder, who when the world believeth, Aug. de civit. lib. 22. c. 8. Idem tract. 13. in johan. doth not believe: and in another place: Contra istos mirabilirios, etc. Against these miraclemongers, my God hath made me wary, saying, there shall arise in the last days false Prophets, working signs and wonders, that they might lead into error, if it Chrysost. bom. 29 in Math. were possible the very Elect. And Chrysostome, or whosoever else was the author of those learned homilies on Matthew, proveth that the true Church of Christ cannot be discerned or known by signs or other mean, but only by the Scripture: and that the working of miracles is more found among false Christians, Tertul. contra Marcum. lib. 3. c. 3. & depraescriptic. 44. Maldon. in Mat. 7. 22. then true: & Tertullian saith plainly, that the Heretics did raise the dead, cure maladies, & foretell things to come: the same is affirmed by Chrysostome, Jerome, Euthe●ius & Theophilact; as witnesseth Maldonate the jesuit: by which it appeareth, that the Father's thought miracles were not to be regarded, except they were wrought for the confirmation of the truth: and that a miracle was to be examined by the doctrine, not the doctrine by a miracle: and therefore, that they are not any proper and true marks of the Church, as the Romanists make them: nay that they are rather marks of Antichrist, and his Church, as both our Saviour and Saint Paul plainly avouch; Mat. 24. 24. 2. Thess. 2. 9 10 so that by this their great brag of miracles, they give us this strong advantage against them, that their Pope is Antichrist, and their Church Antichristian, which otherwise we should want. 25. And secondly I answer, that they themselves reject diverse miracles of the fathers, as fantastic visions, and men's Antonin. part. 1. tit. 8. c. 2. dreams: so doth Antoninus call the vision of Bernard and Bridget, in the question of the Virgin Maries conception: and Canus taxeth Gregory and Bede with this: that they miss the Canus loc. lib. 11. c. 6. pag. 658. lovan. 1569. mark now and then, who wrote miracles, talked of and believed among the vulgar: that is, which they received by hearsay, and not by any eye-witness, or sound proof: now why should we be restrained from that liberty towards the rest, which they take towards Gregory and Bede: especially seeing many of their miracles are such, as no reasonable man would ever believe, and deserve rather the spleen than the brain: as for example Saint Jerome reporteth this to be one of Saint Anthony's miracles; how Anthony travailing in the wilderness, Hierom. in vita Paul●. to seek out Paul, the Hermit met with a Centaur, (half a man, and half a horse) who spoke to him, and showed him the way; and by and by when the Centaur was gone, meeteth him another Monster like a Satire, with a hook nose, and horns on his head, the lower part of his body like a goat, offering him a branch of palm: whom Anthony ask who he was, he answered; I am a mort all creature, an inhabitant of the wilderness, such an one as the Gentiles deluded with error, called a Satire; and I am come as an Ambassador from my flock, to beseech yond to pray to God for us, whom we know to be come for the salvation of the world, whose sound is gone through the earth: if this be true, that there are such monsters; or if they be, that they believe in Christ, and so may be saved: let us believe then all that ever the Poets have written of Ixion, Polyphemus, Pan, Silenus, & other such like monsters: Gregory Nissen Gregor. Nyssen. orat. de vita Thaumaturgi. writeth, touching Thammaturgus, that the Virgin Mary, and Saint john camedown from heaven to him, & taught him his creed: which is as likely to be true, as that which the Poets write of Apollo, that taght Aescul●pius the rules of Physic: or the Rabbins of the Angel Sanbasser, that was Adam's Schoolmaster. 26. Saint Bernard, in the life of Malachias (if at least that Bernard. de vita Malachiae. book be Saint Bernard's) telleth us of Malchus the teacher of Malachias, how he restored hearing to one that was deaf, and how the patient confessed, that when the holy man put his fingers into both his ears, he felt as it were two pigs issuing out of them. Again he reporteth, that a certain Prior of the Regular Friars, seeing Malachi the Bishop to have many servants, but few horses, gave unto him the horse that he road on which being a resty jade, and setting hard, at the first the Bishop found him so, but ere he had ridden far, by a wonderful change, he proved a very excellent and precious palfrey, ambling most sweetly: the like tale we read in the Dialogues ascribed to Gregory, of a horse, which a Nobleman lent to Pope john, which Gregor. dialog. lib. 3. c. 2. being a very gentle, sober nag, when as afterward the noble man's wife should be set upon him, he puffed and pranced, and stamped most strongly, disdaining that a woman should sit upon his back, which had carried the high Priest of the world: much like to King Alexander's Bucephalus, which being bare, would carry any groom quietly; but when his trappings and furniture was on, than he would endure none but Alexander. The writer of the life of Saint Bernard, relateth a pretty wonder, done by that holy man at the dedication of a Church, when as the place was so filled with multitude of flies, that the people could not enter into it without great annoyance: Saint Bernard using no other means to destroy them, said only, I excommunicate them; and presently the next morning they were all found dead on the floor. Doth this savour of Saint Bernard's holiness: or can any man be so mad as to think, that so holy a man would denounce excommunication, ordained to separate from the Congregation open and sinful men, against poor silly flies: sure he hath no more wit than a fly, that will believe this: so that notwithstanding the ancient miracles recorded by the Fathers, yet the Legendary Romish miracles are not freed from gross and notorious falsehood. 27. Another practice of theirs to win credit to their Religion, 5. and disgrace to ours, is slandering and calumniating both our Religion, and the professors thereof: and that so grossly and falsely, that their own consciences could not choose but say secretly unto their tongues, thou liest, when they were writing them in their books: but they deal like thieves, who to clear themselves from suspicion of robbery, raise up hue, and cry against true men: or like harlots, that lay the imputation of dishonesty upon sober matrons, to the end that they themselves might be thought chaste and honest: so being full of sores and blemishes themselves, they seek to cover their own shame, by discovering ours. Which if it were in truth, though their envy was never the less, yet their sin was not so great: but being notorious and outrageous lies, they plainly show that they care not what they belch forth, so they stain us with the filth thereof: and that they have learned that Ma●chauillian rule, audacter calumniari, to slander boldly; because though the wound be healed, yet a scar remaineth. 28. Their slanders are darted either against our persons, or I. the government of our Church, or our doctrines: let us take a short view of all these: and first for their personal slanders; they slander all of us in general, with the ignominious titles of solifidians, nullifidians, nudifidians, Infidels, worse than Turks, etc. yea and say that we have no faith, no Religion, no Christ, no God; and what not that either malice can devise, or envy and rage utter? These slanderous reproaches are Parsons 3. convin. Kellison survey. l. 4. Wright. art. 2. l 3. Reynold. Calui noturcisme. set abroach by railing Parsons in his book of the three conversions, and almost in all other of his discourses; and by Matthew Kellison, who was of a sudden start up from spigget to the Pulpit, a buttery divine; and by Wright another of the same stamp; and by Reynolds, and Bellarmine, and Beran, and Coster, and all the brood of rank mouthed Jesuits: who as if they were all bitten with one mad dog, rave alike against our Religion, and the professors thereof: but God be praised, with evil success; for their calumnies are so transparent, that he that doth but meanly understand the grounds of our Religion cannot but turn the lie upon their heads. 29. But let us hear their reasons why we are all Infidels: marry they propound two principal ones, and those very strong, as they think: first they say that all learned Protestants are Infidels, because they build their faith upon their own private exposition of Scripture: and secondly, that ignorant Protestants are Infidels, because they rely their faith upon their Minister's credit. To the first, I answer two things, first, that we do not interpret the Scripture by our own private judgements, but by the Scripture itself: for some places are so plain, & those principally that contain the grounds of Religion, that they need no exposition, as Saint Augustine Aug in johan. tract. 50. witnesseth, saying that quaedam in Scriptures, etc. There be some things in the Scripture so manifest, that they require rather a hearer then an expounder: and what those things are, the same father declareth in another place, where he saith, that in those things which are plainly set down in Scripture, are found all Idem de doct. Christ. l. 2. c. 9 those points which contain faith and manners: and those things which are obscure and hard in Scripture, we do not expound by any foreign or private interpretation, but by conferring them with other more plain and perspicuous places: and so except they say that the Scripture itself is of a private interpretation, they cannot condemn us of that crime. Now that this is the best way of interpreting, let the same Augustine inform us, who saith, That there is nothing contained in hard Idem Ibid. l. 2. c. 6. places of Scripture, which is not to be found most plainly uttered in others: and Chrysostome, who affirmeth, that the Scripture Chrysost. hom. 12 in Gen. Basil. quaest. count. explic. q. 267. Hier. come. in Isay. c. 19 expoundeth itself, and suffereth not the Reader to err: and Basill, who telleth us, that those things which be doubtful, or seem to be covertly spoken, in some places of holy Scripture, are expounded by other plain places. Of the same mind are the rest of the Fathers: and so we expound the Scripture no otherwise then all the ancient Fathers used to do, and then indeed it ought to be. 30. ay, but we follow not the judgement of the Church, (say they) which hath the only key of interpretation committed unto it: if they mean by the Church the fathers, we may justify ourselves by condemning them of the same fault: they deal with them as the jews dealt with their wives, if they please their humours they hold unto them; but if they cross or thwart them, they sue out a bill of divorce against them, and put them away: nothing is more common than this in all their writings: and therefore it needs no instances to prove it: if they mean the Councils; why, by their own teaching, no Council is of sufficient authority, except it be confirmed by the Pope: nor any decree or interpretation to be entertained without his approbation. Therefore they must needs mean the Pope alone, and if they do so, than we confess that we have just causes not to tie our faith to his girdle, nor our understanding to his brain: seeing many of that rank have been open Heretics, some notorious Atheists, all men and therefore subject to error: yea seeing the body of their Church is an Apostate harlot, and the surmised head on earth, that man of sin, the great Antichrist, spoken of in the Scriptures. If to vary from him then, and his Babylon, in our exposition of Scripture, be private interpretation, we confess ourselves guilty, but in all other respects clear and innocent. 31. Secondly, grant that we do in some points follow on our own private exposition, yet we are not therefore Infidels: for then most of the Fathers should be infidels aswell as we: for there are few of them which have not sometimes privately, vea and falsely expounded the Scriptures: as their own Doctors confess. Canus saying that they spoke Canus loc. l. 7. c. 3. Posseu. biblioth. select. l. 12. c. 23. with a human spirit, and erred sometimes in things which afterward have appeared to appertain to the faith: and Possevine, that there are some things in the Fathers, wherein unwitingly they dissented from the Church; either therefore they must tax them with infidelity aswell as us, or clear us aswell as them, if all the force of the argument hang upon this pin, that therefore we are Infidels, because we privately expound the Scriptures. 32. To the second, viz. that all unlearned Protestants are Infidels, because they rely their faith upon the credit of the translators, I answer three things; first, that they do not rely their faith upon the credit and fidelity of any translator, but partly upon the judgement and authority of the Church, which receiveth such translations, and alloweth them, and is able to judge of them: and partly and principally upon the word translated, which containeth such holy and heavenly doctrine, as none that readeth, or heareth it, can choose but acknowledge the Majesty of God's Spirit speaking in it. 33. Secondly, if our people are therefore Infidels, because they cannot examine the translations by the Hebrew and Greek, and do therefore rely their faith upon the translator's credit: then Augustine was an infidel, who knew neither of these languages, but was as it is written of him, monoglossos: and then many godly Doctors and Fathers of the Church were Infidels, who for the most part were all ignorant of the Hebrew tongue, and some of them of the Greek also: and lastly than all the godly Christians in the purer times Theodor, de curation, Graecor. affection. lib. 5. who both read and heard the Scriptures translated into their mother tongues were infidels, for they all relied their faith upon the word translated, but not for the translators sake, who might err in translating many places, but for the sound, holy, and heavenly doctrine therein contained. 34. Thirdly, if this maketh men infidels to rely their faith upon man; then the ignorant Romanists must needs be all infidels, whose implicit, Colliarlike faith is grounded only upon the Church: that is not only upon the Pope, who is in power the whole Church, but also upon every ordinary Pastor, be he jesuit, or Priest, or Friar, or any other, whom they are (according to their divinity) bound in conscience to believe whatsoever they teach, as hath been showed: now this is to rely their faith upon the fidelity and credit of man, and therefore the blame of infidelity falleth upon them more justly then upon us: and thus this accusation of theirs, that we have no faith, no religion, no God, no Christ, but are plain Infidels, is a most notorious and open slander. 35. Thus generally they slander our religion, and the professors 2. thereof, but not content therewith, they set upon particular persons, and those that are most eminent in our Church, either in authority of place, or excellency of learning, that like Captains march in the head of the ranks. For to omit their horrible railings against Kings, Princes, Magistrates, Nobles, and men of high place, that any ways opposed themselves to the Romish Monarchy, whose glorious virtues were so resplendent, that the mist of their slanders cannot darken the lustre thereof: Lord how they rave and rage against the ashes of Luther, Oecolampadius, Zwinglius, Calvin, Beza, and other worthy champions of our Church. O● Luther they write, that he was an Apostate Friar, that through envy, pride, and ambition, fell from them, because the office of publishing Indulgences, was taken from the Cochl●us in acts Lutheri. Monks of his order, and translated unto the preaching Friars; and that he had conference with the Devil about the private Bell de notis eccles. l. 4. c. 13. Mass, and was taught by him that it was unlawful; and that in a disputation at 〈…〉 psia he uttered these blasphemous speeches, This cause was neither begun for God, nor shall be ended for God: and that his life was incestuous, and he himself a Campian. Rat. 5 notable wine-bibber, and his death infamous and fearful, he going to bed merry and drunk, and being found the next morning dead, his body being black, and his tongue hanging forth as if he had been strangled; and that after his death his body so stank that they could not endure to carry it to his grave, but threw it in a ditch: and that the Deulls departed from many that were possessed, and came to his sunerall. Thyrraeus Ies. d Daemon. part. 1 thes. 99 These and many other strange fictions they have set upon the stage, for the disgrace of the life, death, and memory of that blessed instrument of God. 36. For Calvin, they report, that he was branded on the Reinold. Caluino ●urcis. l. 2. p. 259. back by the Magistrate for his Sodomitical and brutish lust; and that he died in despair, calling upon the Devil, swearing, cursing, and blaspheming most miserably, being possessed with the lousy disease, and worms so increasing in an impostume, or most stinking vicer about his privy members, that none of the standers by could any longer endure his stink. The like slander they lay upon the life of Beza, who Idem Ibid. they say in his youth was an effeminate, wanton, luxurious Poet, and deserved as much shame for his filthy life as Calvin had done. Zwinglius was slain (say they) by God's just judgement in the war against the Catholics. Oecolampadius died suddenly in the night: and Carolastadius was murdered by the Devil. 37. Further they tell how Luther went about in vain to Cocl●aeus in acts Lutheri. Bell. de notis eccles. lib. 4. ca 14. restore to life one Mesenus that was drowned, by whispering and murmuring in his ear; and how he would have cast out the Devil out of a certain maid, but was in danger to be slain by him; and how Calvin compacted with one Bruleus Stap●yl. in Absolu●. resp●●s. to fayne himself to be dead, that to show the lawfulness of his extraordinary calling, he might miraculously raise him B●ls●e. vita calvini. cap. 13. to life again, and that he proved dead indeed, and deceived his expectation, and made him a known impostor. Thus they belch forth their venom against these good men, that through their sides they might wound the Gospel and truth which they professed, but with what likelihood of truth I pray you mark and judge, and because matters of fact can be proved by no other evidence but by witness, except God miraculously discover them to the world, and witnesses also must be impartial and without exception, or else their testimony is of no moment, let us therefore compare those that speak for them with these that are against them, and try whether deserve most credit. 38. Sleidan writeth of Luther, that his death was most Sleidan comen. lib 16. Lonicer. theat. histor. pag. 244. sweet and comfortable, full of heavenly prayers, and godly exhortations, at which were present the Earl of Mansfield, and other Noblemen, justus jonas the Schoolmaster of his children, Michael Caeleus, johannes Aurifaber, and many more, who testified the same to be true: and Erasmus reporteth Eras. epist. li. 11. ep. 1. ad Card. Eborac. of his life, that it was approved with great consent of all men, and that the integrity of his manners was such, that his very enemies could find nothing in him that they might calumniate: which to be true, may appear by this, that Fisher the Bishop of Rochester his professed adversary writing against him, doth not in all his book once tax him of misdemeanour, or of any notorious crime, which he would surely have done, if any either just cause, or light suspicion had been ministered unto him. 39 Touching the life and death of Caluine, Beza who Reynold, Caluino turens. l. 2. c. 11. was his familiar friend, and daily associate, affirmeth, that the one was full of holiness and good works, and void of scandal: and the other full of peace to himself, and comfort to his friends and beholders. Nicholaus Gelasius writeth of Nichol. Gelas. in epist. praefix. come. Caluino in Esayam. his death, that he was at that time so far from blaspheming and cursing, that the day before his death he called all the Ministers of the city together, and took his leave of them with most holy and loving speeches, and the next day gave over his life, dormienti similior quam morienti, more like to one that slept then that died. 40. Zwinglius was slain indeed in the war against Romanists, but that doth not prove either his life to have been vicious, or his doctrine erroneous, for then good josias should be condemned for an ungodly king, who was slain in war 2. Chron. 35. by the Egyptians: and they must needs bring their own Doctor Sanders into the same imputation, and that by greater reason, who was slain in the Irish war, not only against Protestants, but like a perfidious traitor against his own country and Sovereign. Oecolampadius whom they accuse to have died suddenly in the night, albeit that kind of death hath and might befall Gods dear children, as it did that good Emperor Theodosius, of whose salvation, Saint Ambrose nevertheless maketh no doubt: yet Simon Gryneus who was present at his death, and Wolfangus Capito that lived at that time, report, that he lay sick sixteen days, and before his death exhorted all that were present to prayer and constancy, and after he had sung the fiftieth Psalm throughout, he gave up the ghost, with much assurance of God's favour. As for Carolostadius, though we have no witnesses of his life and death extant in print (as far as I have read) yet it is most likely that this report of his death cometh out of the same mint, seeing it issued out of the mouth of his sworn enemies, and those that hated him. Beza himself confesseth the errors of his youth, but they were whilst he was a Romish affected and unconverted, and yet no such great matters neither, as might utterly blemish his good name, for they were not lascivious acts, but wanton poems, the froth of youth: but let them touch him if they can after he became a Protestant, malice itself is not able to cast any dirt of scandal upon him. 41. Now compare our witnesses with theirs, theirs were enemies, ours friends: theirs led with malice, ours with love: theirs absent, ours present: theirs report that which they had by hearsay (if they did not rather devise then receive) ours tell nothing but that whereof they were eye-witnesses: now judge whether malice be not more prone to slander, than friendship to flatter; and whether an enemy is not ever more forward to defame, than a friend to maintain credit; and whether is more likely to lie, a malicious foe in disgracing, or a loving friend in commending: and lastly whether deserveth better credit those that are absent, and fetch their report from other men's mouths, or those that are present, and speak upon their own knowledge, and beholding. Surely the doubt may easily be resolved, if we consider either that Plautus. which the Poet saith, etc. One eye witness is more worth than ten ear witnesses, or that which their own Bellarmine saith, Bell. de notis e●cl. l. 4 c. 14. Stultum est, etc. It is a foolish thing to believe those that are absent, rather than those that were present: or that which reason itself, grounded upon Religion, telleth us, that malice is more prone to lie and discredit an enemy, than love and friendship is to defend a friend, seeing an evil affection in a wicked man is perfectly evil, but a good affection in any man is imperfectly good. These testimonies being thus weighed in an even balance, we have greater reason to believe Sleydan, Erasmus, Gelasius, Melanchton, Capito, Gryneus: then Cochlaeus, Surius. Bolsecas, or Schusselburgus, though not a Romanist, yet as great an enemy: or any of these railing Rabsakehs', who cared not what they wrought against our persons, so that they might springle disgrace upon our Religion thereby. 42. But we, if we would urge this argument against them, and indeed as oft as we do it, we produce not for witnesses their enemies, but their close friends, and professed favourers of their Religion; as Polonus, Platina, Onuphrius, Lui●pr●ndus, 〈…〉 uclerus, Sigonius, Baronius, etc. all which do report of their own Popes, that many of them were such monsters of men, as the Sun never saw greater: neither Sardanapalus, nor N●ro, nor Heliogabalus, nor Scylla, nor Catiline, do go before many of them in cruelty, gluttony, luxury, and all manner of vices, insomuch as it grew into a Proverb, that he which would represent the most complete villain that could be imagined, his next way were to make the picture of a Pope: now these are not our slander of them, as theirs are o● us: but the constant reports of those that were sworn subjects to the Sea of Rome and therefore would have rather with Shem, cast their cloaks upon the naked filthiness of their holy Fathers, then with Cham laughed at the same, had it not been so notorious and famous, that it could not be hidden. 43. To conclude, that not only by probable conjecture, but by evident proof their slanders may appear: we have two notable arguments of the same; the first is that strange tale spread abroad in Italy, touching Luther's death, before he Lonicer. theat. histor. pag. 246. was dead: how in his sickness he desired the body of our Lord to be communicated unto him; and after when he saw his end approach, entreated that his body might be laid on the Altar, and worshipped with divine honours: and how at his burial Almighty God raised a great noise and tumult, and that the holy host hung in the air, and in a thunder that his body was taken out of his grave, and nothing left but a stink of brimstone, which had well nigh stifled all the standers by. This tale was published before Luther's death, and a copy thereof came into his own hands, which he read with a glad heart, and detested the blasphemy therein contained. The like Beza epist. ante Annot. in nowm testam. slander was raised up touching Beza his death, long before he died, and came also into his hands, as may appear in his Epistle before his annotations upon the new Testament; by which we may see what manner of reports they be, which are devised by these Romanists against us; and ex ungue leonem, by this judge of the rest. The second is the confession of that perfidious Apostate Bolsek, who (as it is reported) in a public Synod with weeping eyes, acknowledged with what unjust and slanderous reproaches he had loaden Caluine, and that all which he had written of him to his disgrace, was false and untrue: now what Bolseck did against Caluine, we have just cause to think to have been the practice of the others, against the rest of the forenamed godly men, and all other of our profession, knowing that old Proverb to be true, that though the wound of a man's good name be healed, yet a scar will ever remain. Let this suffice, touching their personal slanders, though much more might be added: for their malice in this kind, is of an unlimitable extent. 44. Secondly, they calumniate our government, and that 3. Saunder. lib, de Schismat. which two notable false accusations: first, of unjustice, both in the substance of the Laws, enacted against them, and secondly, of cruelty in the execution of the same▪ Laws: but it is an easy matter to discover their slanders, and to justify our state from both these imputations: for touching our Laws; first of all they are of that nature, that except they will condemn all the statute Laws that ever were made, either in this, or any other common wealth, they cannot condemn them of injustice: they were not made in a corner, or devised by the brain of any Lycurgus, Solon, or Numa Pompilius, pretending the conference and counsel of some divine power, to gain authority unto them; but by the whole state of the kingdom assembled in Parliament, the Lords spiritual and temporal, with the Commons, a select company, gathered out of the wisest, sagest, and discretest persons of the whole land: and that which is the happiness of this kingdom above others, not rashly or suddenly, but after mature and grave deliberation: neither by the Prince alone, without his subjects, nor the subjects alone, without their Prince, but by both consenting, subscribing, ratifying, and approving the same. Now do they imagine any man to be so simple, as upon their bare word to condemn Laws, thus made as unjust, and not rather to condemn them as unjust slanderers, and impudent sycophants, that thus rage against a whole state, upon a private malicious spirit? especially seeing no Law be it never so just, doth please the humour of malefactors, that would gladly live without Law, that their wickedness might go unpunished: for the Law julia could not please adulterers, nor the Law Cornelia murderers, nor the Law Reminia promoters: and yet these Laws were never the worse for that such malefactors disliked them; but they rather the more desperate, for accusing the Laws of injustice: as if a thief condemned of a robbery, should cry out that the Law was unjust, by which he was condemned: so these fellows being guilty of treason against the Prince and state, have no ways to cloak themselves, but with this outcry, the Laws are unjust; whereas they should rather keep themselves innocent, and then the Laws would never take no hold of them. 45. Secondly, if it be true which Thomas Aquinas saith, that then Laws are said to be just; first, when they are made Aquin. 1. 2. q. 96 art. 24. for the common good: secondly, when they exceed not his power that maketh them; and thirdly, when they have their due form, to wit, when the burdens are imposed on the subject, with a certain equality of proportion in order to the common good: then our Laws are just and good Laws; for they are made by full authority in Parliament, they tend to the conservation of the King's Majesty, and whole Commonwealth in tranquillity and peace: and their penalties are so proportioned, that by the gentle punishment of some few, the whole state is preserved. 46. Thirdly, they themselves were occasioners at least, if not causers of those Laws that were made against them: for the Bull of Pius Quintus, which came roaring into this land, in the tenth year of Queen Elizabeth, whereby the Queen was accursed, and deposed, and her subjects discharged of their obedience and oath, was the root of all this mischief: for it caused the first Lnw made, anno 13. Elizabeth, and not only gave occasion to it, but bred recusancy in ordinary Romanists, which used to come to Church before time, and sedition and rebellion in the Priests and Jesuits, and some eminent persons; yea and manifold bloody practices, by treason against her majesties sacred person, and the state. These perilous effects procured other Laws to be devised, more severe and strict than the former, against recusants, seditions books, Jesuits and Priests, that being borne Englishmen, should go beyond sea, and take upon them the Romish Priesthood, and so return into these dominions to infect her loyal subjects with the poison of their doctrine: and what were the causes, I pray you, since his majesties coming to the Crown, of the reviving those former statutes, and enlarging them in some points; and of the new oath of Allegiance, which hath stirred up so many pens to write both for it, and against it? were not the treasonable practices of many Romish male contented persons? sure it was high time to countermyne against them, by some Christian politic Laws, when their malice was grown to that height, that they cared not what mischief they wrought, so that they might work their wills: by all which it is evident, that they may thank themselves for those Laws, and not our state, which were drawn unto the making thereof, with unwilling minds, and more unwillingly to their execution. So that as according to the old saying, Good Laws spring out of evil manners; so from the fountain of these fearful treasons, horrible rebellions, and bloody practices, sprung all these Laws which they so calumniate. 47. Fourthly, the Laws thus occasioned by their own villainy, do not run upon them with violence, but they desperately run upon the point of the Laws: for if they keep themselves at home in quiet, they might enjoy the liberty of their Conscience, without any danger from the Laws, save only a gentle mulct imposed upon them, for refusing to communicate with us in the service of our Church: and if like fugitive children they should flee from their own natural mother, unto a stepdame in foreign Countries, and there receive upon them not only the Character of Romish Priesthood, but also into them the poison of treason, they might stay there still, without any coaction from the Laws: for they were directed only against such as being priested, returned into their country to practise treason, and to withdraw the people's hearts from their obedience, and reconcile them to the Church of Rome. So that the Law is but like a naked sword, held forth by the hand of the state for it own defence, which these desperate Priests run voluntarily upon, and kill themselves: and therefore they themselves are guilty of selfe-murder, and not the Law of injustice. 48. Fiftly, and lastly, this matter may be yet more evident, all men know that there was never any Law hitherto enacted in this kingdom, to put to death any Romanist for his Religion; except he either passed over the Seas, and returned back with the order of Priesthood, his heart being full of treason, and his hands of violence, as was said before, or gave entertainment to such traitors in his house a certain time, that lurked for an opportunity to do mischief, or moved seditions or rebellion in the State, let them name but one in these 57 years of our late Queens and now King's regiment, that hath been punished with death merely for his religion, and we will confess them not to be such malicious slanderers, albeit in truth to punish Idolaters, and such as persuade to an Apostasy from God, with death, is no unjust law, but even grounded upon the law of God itself, Deut. 13. 5. 8, 9 our laws then are so far from exceeding the bounds of justice, that they rather offend in coming too short thereof, which indeed is the less offence of the two, because it approacheth nearer to the medium; and that our lawgivers knew right well, which moved them to be rather too remiss, then too extreme. 49. Add hereunto that all of them, both priests and people, that are absolute Papists, must needs nourish secret treason in their hearts, whatsoever they pretend in outward show, for every true Romanist is bound to obey the jesuit or Priest, informing him upon pain of damnation; and the jesuit errant must obey the Precedent resident of his College, and be at his direction, and the College Governor must obey his superior of the order, and he fetcheth his influence from the Pope, so that if the Pope being the highest Sphere move in a violent motion, and command to depose or kill the King, as Pius Quintus did our late Queen, than all the inferior Spheres must be carried about with the same kind of agitation, and if they make either a trembling or retrograde motion, they are not fit Planets for the Romish Sphere, and thus in Queen Elizabeth's time all the rabble of them, I mean both Priests and absolute lay Papists were traitors either in heart, or act, because the first mover by his Bull moved that ways, and so if they are not at this day by refusing the oath of allegiance, yet if the Pope should shoot out his thunderbolt, and actually excommunicate and depose our King, they must needs either renounce their allegiance, or their Romish faith, which bindeth them to this necessity; albeit most of their own Doctors confess that the King is excommunicate Panormit. capin homin. extra de judicijs. Gregory de Valent. ●om. ●. in Thom. disp. 1. q. 12. Bunnes in 2. 2. q. 12. ipso facto, and then they need not expect any personal denunciation of the sentence, but may and must if they see opportunity, without any further direction, rise up in arms, and pull him out of his Throne, thus which way soever a man look, he shall spy Treason in their religion, and justice in our laws. 50. Touching cruelty in persecution of them (which is the second crime whereof they accuse the government of our state) it is so shameless an accusation, and so far from show of truth, that there is none that either dwell amongst us, or that know the mild and gentle administration of this commonwealth, but will with one voice and verdict condemn it for a notorious slander. But for further direction of them in this point, and for stopping of the mouths of those malicious persons, that out of the rancour of their hearts towards us have uttered forth these untruths, let these few observations be remarked, first, that never any of them hath been put to death in this kingdom, but by form of justice and due proceeding according to the laws, whereas the Protestants have been slain by them partly by treason, and partly by massacres, and that in great multitudes, as is before declared. 51. Secondly, that such as have thus by law been executed amongst us were so handled, not for their religion, but either for treason or rebellion, or some other notable crime, which to be true, this one reason doth sufficiently prove, because there was no law ever yet made in this land to punish Romish recusants by death, if they kept themselves within the limits of their religion, and did not fly either beyond sea, and there become Priests, or remaining at home, entertain such persons into their houses, and maintain them against the State: whereas they on the other side have committed to the edge of the sword, and the fury of the fire infinite Protestants only for their religion, without any other crime or cause laid to their charge, as the six Articles in Henry the eights time, and the miserable burning of many poor souls in Queen Mary's quinquenie, only for denying to subscribe to the doctrine of Transubstantiation, doth apparently evince. 53. Thirdly, that in all Queen Elizabeth's time by the space of 44. years and upwards, there were executed in all not above 180. Priests, receivers and harbourers of them: and since king james came to the Crown of the latter sort not any, and of the former not much above a dozen, (I speak within compass) except those Powder-villaines, who they themselves dare not for shame but confess that they received a just reward for their demerits, whereas in Queen mary's five years reign, near upon three hundred persons were cruelly put to death for religion, as the public acts and records of our Church do testify. Fourthly, that all the punishment inflicted upon our recusants, if they kept themselves peaceable and quiet from actual treason, and entertainment of traitors, was, and is, but a pecuniary mulct, and that so gentle, that there is sufficiently left unto them to maintain themselves and their families in good estate, except either they seek to seduce others, or refuse to abjure the land, being convicted and passed hope of amendment, or deny to Statut. Elizab. anno 21. & 35. & jacob. 4. take the oath of allegiance being offered unto them: their goods are not confiscate, their bodies not imprisoned, their persons not banished, their lives are not taken from them, only a certain portion of their lands and goods is forfeited, and that redeem a number of them at a low and easy rate, what punishment could be more remiss, whereas when the sword was in their hands, as now under the bloody Inquisition; not a small mulct, but a proscription; not goods, but lives; not restraint, and limitation, but imprisonment, bonds, and utter ruin and destruction doth serve their turn. 54. Fiftly, that many of their Bishops and Priests have not only been freed from all severe punishment, but also entreated after a kind and favourable manner: to begin with the late Queen's reign, of fourteen Bishops that withstood her Vide Episcop. Elien. K●spons. ad Matheum▪ Tortum pag. 146. proceedings in matter of religion, and all of them refused to set the Crown upon her head, except Oglethorp the Bishop of Carbeil, nine lived at their liberty, without restraint of their persons, unless they account this a restraint, to be committed to the free custody of their friends, as some of them were, and lived in great ease and abundance all their life, and died with age or sickness, as nature required, and not by any extremity of justice showed unto them. Three of their own accord forsook the kingdom, not being enforced by any superior command: and two, to wit, Watson of Lincoln, and Boner of London, were committed to prison, but so, that in their prisons they wanted nothing that either might serve for necessity or pleasure, liberty only excepted; then after about the middle of her reign, Hart and Bosgrave, and Rishton, and Norton, four Jesuits, being in the hands of the State, and deserving by the laws to be punished, yet by denying that one vnconcluded article of the Pope's omnipotent Supremacy in temporal matters, obtained of her Majesty not only life and freedom from punishment, but liberty and free power to dispose of themselves in any foreign country at their pleasures; and at the latter end of her merciful reign, the Castles of Wishbish and Framingham, wherein divers of their chiefest ringleaders were in custody, do bear witness how mildly they were dealt withal, their life having been there more easy and pleasant, and their maintenance more plentiful than most of the Students and Ministers among us in their best prosperity. 55. Neither hath our virtuous King since his rightful possessing of the imperial crown of these united kingdoms, been any whit more sharp and severe, but rather more gentle and remiss, until their hellish Powder-plot wrung from him, and the State some small addition to these former laws, yet far remote from all bloody or cruel purpose against them. For to omit his majesties exceeding clemency extended to them all in the beginning of his reign, pardoning some, advancing others to dignities & offices in the commonwealth, releasing the fines and mulcts to all, and giving by his Proclamation free liberty to all Jesuits and Seminary Priests, to be free from the penalty of the Laws, so that they departed the kingdom within a certain prescribed time; even at this day, and ever since his majesties royal regiment, those Priests that have been apprehended and might justly be put to death by tenor of the laws, yet have and might be pardoned, if they would but renounce the Pope's temporal sovereignty, and receive the oath of allegiance, as the example of Blackwell their Archpriest, and of divers besides doth testify. 56. Thus gently are they handled with us, and yet they complain, whereas when they were armed with authority, all the Bishops and Ministers that refused to conform themselves to their religion, presently either were apprehended, imprisoned, burned, and most cruelly and tyrannically used, or constrained to forsake the kingdom, and seek relief and succour in foreign countries, there was no remedy nor releasement but either deny their faith, or die, choose they which. 57 And for their dealing at this day, where the Inquisition prevaileth, is any one suffered to live among them that is but once suspected to be of our religion? is not every such a one either murdered in secret, or brought to the stake in public? the miserable butchery that is made of poor Protestants by these tigers, is lamentable to speak, and almost incredible to be believed, and were it death only it might be accounted a favour, but to be stripped not only of all a man's goods, but also of his apparel, and a poor Beadles threadbare gown to be put on his back, and to be relieved by alms, as famous Cranmer the Archbishop of Canterbury was, to be almost starved with cold, and eaten with louse, as devout Latimer was, to be kept in a close stinking filthy prison, having for his bed a little pad of straw, with a rotten covering, as worthy Hooper was, to be whipped, and scourged, and stocked, and penned up in Little ease, as divers were by bloody Bonner: these cruelties were more cruel than death, and yet these were the mercies of those merciless tyrants; yea, they not only raged against the living, but the dead also, for they caused the bones of Bucer and Fagius to be raked out of their graves, and to be burned for Heretics: a practice many times used by Popes, and Romish Prelates, which notwithstanding the very Heathen abhorred: nay that which is both strange and ridiculous: one james Trevisam a Protestant, dying in the Parish of Saint Anno 1555. Lu●●● 3. Margaret, in Lothbery, and being buried in Moore-field, the same night his body was taken out of the grave, and his sheet taken from him, and left naked: and being again buried, a fortnight after, the Summoner came to his grave, & summoned him to appear at Paul's before his ordinary, to answer such things as should be laid to his charge, here is malice mixed with folly and cruelty in the highest strain. 58. Now if it be a kind of mercy to dispatch one quickly that must die, what mercy is this in these men, that inflict so many deaths upon poor Protestants, even whilst they live? Plutarch. and if as Plutarch saith, Nemo nisi malus loculos mortuorum violabit; none but he that is wicked will wrong the sepulchres of the dead: what wicked wretches are these, and cruel beasts, that spare not the dead bones, not fear to offer violence to our graves? and yet for all this they are not ashamed to accuse us of persecuting them, and to call our handling of them, by the name of a most cruel and terrible persecution: Breve Pauli Quinti. anno 1606. Eccle. Anglican. ●rophaea impre. Romae, cum privileg. Gregor. 13 as Paulus Quintus doth in his first brief to his falsenamed Catholics, in the year 1606. yea they have not blushed to write, and to publish in print, and so set forth in Pictures, that many of them have been here in England, wrapped in Bears skins, and baited with dogs, some tied to horse maungers, and fed with hay, others to have their bowels gnawed out with dormice, included in bosons, with a number of such like horrible and fearful kinds of torments, which the Sun never yet beheld in this kingdom, nor ever shall behold, I trust. 59 Now then out of all these observations, drawn from the Laws and Statutes of this Realm, and from the comparing of their dealing towards us, with ours towards them, this conclusion doth necessarily arise, that theirs is the bloody and persecuting malignant Church, and not ours▪ and that by their malicious imputing to us that great crime, they prove themselves to be open and notorious slanderers, and so to persecute us not only with the sword, but also with their vemous tongues, which according to the Prophet David's speech are sharper than razors, and more virulent than the the sting of the Asp, or poison of the Cockatrice; I pray God amend them, and lay not this sin to their charge. 60. The third object of their slawdering tongues, is our 4. Religion itself, with the doctrines therein contained, where their practice is either to derive sophistical conclusions, from such points of doctrine, which we indeed held: or to say to our charges such doctrines as we never intended: and these false forged conclusions, they make show to extract out of our own books: but it is either by mistaking the meaning of the Author, or by wilful perverting his words and sense: or at least by culling some incoherent sentences here and there, that see me to make for their purpose, contrary to the whole scope and drift of the writer: or lastly, by blemishing our whole Religion by some sinister or exorbitant opinion, maintained by some one or other, unadvised fellow, though it be contrary to the whole current of all other writers on our side: as if for one man's error we were all flat Heretics; or because one soldier playeth the dastard, therefore the whole army were cowards. These be their tricks of Legerdemain, by which they endeavour to disgrace our Religion, and to countenance their own: but Veritas magna est, & prevalebit. I hope so to dispel and scatter these mists by the light of truth, that they shall vanish like smoke, and the truth be more resplendent, like the Sun coming out of a cloud. 61. To the purpose: first, they exclaim that our Religion 1. Concil. Trid. Bell. de justif. l. 4. c. 1. Kellison. survey. is an enemy to good works, and that we esteem of them as not necessary to salvation; which damnable error, some of them ascribe unto us, as our direct doctrine, others as a consequence of our doctrine, and our secret meaning: but that both are lying slanders, I appeal first to our doctrine itself, which is so clear in this point, that no man can doubt thereof, but he that is muzzled with malice: for this we hold, that though faith be alone in the work of justification, Gravida bonorum operum. yet that saith ever worketh through love: and is great with good works, as a woman with child, which it bringeth forth also when occasion serveth: and that if it be disjoined from good works, it is but a dead carcase of faith, yea the faith of Melancthon. lib. de visit. Saxon. Chemnit. loc. cap. de oper. renat. Calvin. Instit. l. 1 c. 16. Polan. thes. de bonis operib. nu. 14. Luther. in Gen. c. 12. Devils and hypocrites, and not of the elect. And this as it is the constant doctrine of all our divines: so is it principally of Luther, whom our adversaries accuse as the chiefest enemy to good works: for thus he writeth in one place touching the efficacy of faith: Faith is a lively and powerful thing, not an idle cogitation, swimming upon the top of the heart: as a fowl upon the water, but as water heated by fire, though it remain water still, yet it is no more cold, but hot, and altogether changed: so faith doth frame and fashion in a man another mind, and other Idem Ibid. c. 22. senses, and altogether maketh him a new man. Again in another place he saith, that the virtue of faith is to kill death, to damn hell, to be sin to sin, and a devil to the devil: that is, to be sins poison, and the devils confusion. Thus he speaketh concerning the powerful efficacy of that true justifying faith which we rely our salvation upon, and they condemn as a nullifidian portion. And touching good works, their necessity and excellency, hear how divinely he writeth in one place: Out of the cause of justification, no man can sufficiently commend good works: in another, One good work, proceeding from faith, done by a Christian, is more precious than heaven or earth, the whole Idem tom. 4. fol. 109. world is not able to give a sufficient reward for one goodworke: and in another place: It is as necessary, that godly teachers do as Idem pag. 167. diligently urge the doctrine of good works, as the doctrine of faith, for the Devil is an enemy to both: what can be spoken more effectually for the extolling of the excellency of good workest: and yet these fellows make Luther the greatest adversary to them. 62. Secondly, I appeal to themselves, many of the greatest Doctors, amongst whom do clear us from that imputation: Maldonate. The Protestants do say, that justifying Maldon. come in joh. 3. 15. Viega de justif. l. 15. c. 5. Stapl. de justif. l. 9 c. 7. faith cannot be without good works: Viega. The Protestants affirm, that justification & sanctification are so joined together, that they cannot be parted: Stapleton: All Protestants, none excepted, teach, that faith which justifieth, is lively working by charity, and other good works. Lastly Bellarmine. The Protestants Bell. de justif. l 4. c. ●. etc. 15. & l. 3. c. 6. say, that faith cannot stand with evil works; for he that hath a purpose to sin, can conceive no faith for the remission of his sin: and that faith alone doth justify: but yet is not alone: and that they exclude not the necessity, but only the merit of good works, nor the presence, but the efficacy to justify. Now then, with what face can they bolster out this slander against our doctrine, and accuse us to be like the Simonian Heretic, who taught, that a man need not regard good works: and Eunomians, who defended, that perseverance in sin, did not hinder salvation, so that we believed. This is the first blasphemy against our Religion, wherein they do not so much thwart us, as cross themselves: and that one may see yet more clearly, this to be a malicious slander: hearken what Bellarmine Bell. de justif. l. 4. c. 4. saith concerning Luther's opinion of Christian liberty: Luther seemeth (saith he) to teach, that Christian liberty consisteth in this, that a godly conscience is free not from doing good works, but from being accused or defended by them: & let Luther himself speak again: By faith (saith he) we are freed not from works, Luther. tom. ●. pag. 472. but from opinion of works, that is, from a foolish presumption of justification, to be obtained by works: by all which we may easily judge of the meaning of those sentences objected: (Faith alone doth save: and infidelity alone doth condemn: and where faith is, no sin can hurt nor condemn:) that they are to be understood, partly of sins before justification, and partly of such sins after, as destroy not faith, nor reign in the believer, nor are persevered in, but repent of, and laboured against, and thus our Religion is justified by the very adversaries thereof, from this great crime imputed unto it. 63. Again, they accuse us as maintainers of this doctrine, 2. Bell. de justif. l. 4. c. 1. Luther. in assert. art. 31. 32. 36. Calum Instit l. 3 c. 12. &. l. 4. c. 9 Melanct. loc. de peccat. that all the works of just men, are mortal sins, and of this they make, Luther, Calume, and Melancthon to be patrons: but with what shameless impudence, let the world judge. To begin with Caluine, these be his words: Dum sancti ductu Spiritus, etc. (i.) Whilst being holy▪ we walk in the ways of the Lord, yet least being forgetful of ourselves, we should wax proud, there remain relics of imperfection, which may minister unto us, matter of humiliation: again, the best work that can be wrought by just men, yet is besprinkled and corrupted with the impurity of the flesh, and hath as it were some dregs mixed with it: let the holy servant of God choose out of his whole life, that which he shall think to have been most excellent, let him well consider every part thereof, he shall without doubt find in one place or other, something which savours of the flesh's corruption, seeing our alacrity in well doing is never such as it ought to be, but our weakness great in hindering the course: although we see that the blots, where with the Saints works are stained, are not obscure, yet grant that they are but very small works, shall they not offend the eyes of God, before whom the stars themselves are not pure? we have not one work proceeding from the Saints, which if it be censured in itself, doth not deserve a just reproof.. 64. In the other place objected, he writeth thus: Qui seriò tanquam sub conspectu Dei, etc. (i.) They which shall earnestly as in the sight of God, seek the true rule of justice, shall find for certainty all the words of men, if they be censured by their own dignity, to be nothing but pollution and filthiness: and that which is commonly called righteousness, to be before God mere iniquity: that which is counted integrity, to be impurity, and that which is esteemed glory, to be ignominy. Let the Reader now judge what notorious liars these be to fasten this opinion upon Calvin, whose words I have sincerely and fully set down, that every one may see their false dealing: for in what one place nameth he mortal sin? or what one word tendeth to that end? The worse terms he● giveth to good works in the first place are these: That they are sprinkled with imperfection, mixed with the dregs of the flesh, stained with corruption: and in the second, that they are filthiness, iniquity, pollution and ignominy: but how? first, if they be examined by the strict rule of God's justice: secondly, if they be compared to God's righteousness: and thirdly, if they be considered in their own merit and worth without the merit of Christ, whereby both their stains and imperfections are covered, and an excellent dignity given unto them. 65. And indeed what I pray you doth Caluine say herein, but that which the Fathers said before? I will propound two or three unto you in stead of all the rest: Woe be to our righteousness (saith Saint Augustine) if God removing his mercy, should search into it: and again, All our righteousness standeth rather in the remission of our sins, then in any perfection of justice. Our best righteousness (saith Saint Bernard) if it be any, is right perhaps, but not pure, unless happily we think ourselves better than our Fathers, who no less truly then humbly said, All our righteousness is as a defiled cloth. The holy man job (saith Saint Gregory) because he saw all the merit of our virtue to be in vice, if it be strictly judged by the eternal judge, did rightly add in; If I will contend with him, I shall not be able to answer him one of a thousand. Lastly, all beauty (saith Arnobius) in God's presence is but deformity, all righteousness is but unrighteousness, all strength but weakness, all riches but beggary. These Fathers, with all the rest, say no less than Caluine, nor Caluine no more than they; and therefore they must either be condemned with him, or be justified with them. Now if any man should say, that they affirmed, that our best works were deadly sins, all men would condemn him for a liar: so may we justly say of our malicious adversaries, in imputing that opinion to Caluine, which he never meant, nor yet the words will bear, and also which in all his writings he directly crosseth. 66. That which hath been spoken concerning, Caluine, may be applied to the justification of Luther and Melancthon: who are so far from esteeming good works, to be mortal sins, that they extol them hyperbolically, as hath been already manifested. Luther indeed saith thus: That a good work, done after the best manner that can be, yet is a venial sin, according to the mercy of God, and a mortal sin, according to the justice of God: but what of this? doth he therefore say, that it is a mortal sin, simply, as they would have him? no, in no case: for first, he calleth it a good work, which he would never have done, if he had judged it no better than a sin: secondly, he saith, that it is mortal, according to the justice of God, and venial by the mercy of God, which is the very same that all the Fathers affirmed before, intending by mortal, not that which is a high degree of sin, but that which in it own nature deserveth death. Thirdly, Luther himself showeth what his intendment is in the article going before, where he saith, that not the good work itself, but the defect in the work is truly sin, because it is an omission of that precept, Thou shalt love the Lord thy God with all thy heart. By all which it is clear, that Luther doth not condemn a good work, but the evil in the work, and that though God doth in mercy pardon the evil for the goods sake, being a fruit of faith, so he might justly condemn the good for the evil sake that cleaveth unto it, being a fruit of original sin: so that Luther standeth clear and innocent from this crime laid to his charge in all true judgement, and they stand guilty of a most foul slander imputed unto him by their malice. 67. Thirdly, they slander us, that we slander God, by making him the author of sin. This accusation, Bellarmine, Campion, Stapleton, Vasques, Fevardentius, and all the jesuitical rabble lay to our charge. And they accuse Caluine, Luther, Peter Martyr, and all other Protestant-writers as guilty thereof, but upon what ground, and with what show of reason, let them declare unto us, for it passeth the reach of our capacities to find out any such doctrine, either direct in plain words, or indirect by logical consequence in any of them; direct doctrine I am sure Caluine thus writeth: The cause of sin is not to be sought out of man's will, out of which the root of evil ariseth, and in the which sin resideth. And in his Comment upon the Epistle of Saint james, more plainly he affirmeth, that God is not the author of sin, and that evils do not proceed from any other root, but from the evil concupiscence of every man's own heart. And this doctrine he iterateth again and again many score of times in his books. Peter Martyr in like manner is most direct against this blasphemous Pet. Mart▪ come. in 2. Sam. 16. 22. doctrine, for thus he saith, That opinion of the Libertines which maketh God the author of sin, is a most detestable opinion, than which, nothing can be imagined more wicked, nor a more compendious way to hell; And in the same place he concludeth, that though nothing in the world, no, not sins themselves come to pass besides Gods will and providence, yet he is not truly to be called the cause of sin, but all that can be said, is that he is such a cause, which is termed by the Logicians, the removing or hindering cause, that is, not efficient, but deficient rather, which in truth is no cause at all. Luther is as direct: for he avoucheth this proposition in many places, God is not the author of sin. Luther in Gen. ●o. 32. 38. 109. And this same is the constant affirmation of all our Divines. What a shameless forehead then have our malicious adversaries, that dare lay unto our charge this blasphemy which we all detest and abhor? 68 I but (say they) though in word you say so, yet by consequence from your doctrine it may be necessarily gathered, that you hold the contrary: for you all teach, that God concurreth with a sinner in the acting of his sin by his powerful providence, and not only foreseeth, but decreeth, disposeth, and determineth in his wisdom all the sins of men according to his will; and by his secret working blindeth their minds, and hardeneth their hearts, that they cannot repent. This we confess is our doctrine, if it be rightly understood: for we teach, that God doth not barely permit sin to be done, but decreeth before to permit it, and in the act worketh by it, and ordereth and disposeth it to his own ends, yet so, that he neither approveth of it, nor is in any respect the cause of the malignity thereof; and herein we consent both with the ancient Fathers, and with most of their own Doctors. 69. Touching the Fathers, Saint Augustine shall be the Aug. Enchi. id. ad Laure●t. cap. 100 & 101. mou●h of all the rest: thus writeth he, Sin could not be done, if God doth not suffer it, and he doth not suffer it against, but with his will, and being good as he is, he would never suffer any thing to be ill done, but that being also Almighty, he can do well of that which is evil. And in the next Chapter, God doth fulfil the good purposes of his own by the evil purposes of evil men. Idem contra julian. lib. 5. cap. 3. And in another place▪ God doth work in the hardening of the wicked, not only by his permission and patience, but also by his power and action through his mighty providence, but yet most wise and just. And in another place, Who may not tremble at Idem de great. & lib. arbitr. ad Valent. cap. 20. these judgements, where God doth work in the hearts of wicked men whatsoever he will, rendering to them notwithstanding according to their deserts? And again in another place, As God is Idem de corrept. & great. cap. 14. a most holy Creator of good natures, so he is a most righteous disposer of evil wills, that whereas those evil wills do ill use good natures, he on the other side may well use the evil wills themselves. Thus Augustine is our Patron in this Doctrine: and if we be Heretics, he is one too. 70. But let us hear their own Doctors speak, When Hugo de Sancto victore, de sacr. l. 1. c. 12. part. 4. God doth good, and permitteth evil (saith Hugo) his will appeareth, seeing he willeth that which should be, both which he doth, and which he permitteth, both his operation and his permission are his will. God worketh many things (saith Pererius) within Perer. come. in. Gen. 18. disp. 8. him that is hardened, by which he is made worse through his own fault: he stirreth up divers motions either of hope, or fear, lust, or anger, and sendeth in divers doubtful and perplexed imaginations, by which he is pushed forth unto evil. A sinner (saith Medina) bartol. Medin in 1. 2. q. 93. ar. 6 when he sinneth, doth against the will and law of God in one case, and in another not: he doth indeed against his signified will, but against the will of his good pleasure he doth not, nor against his effectual ordination. No sin falleth out besides the will and intention of God (say Mayer, Durand, Aquinas, and other.) God Mayer 2. dist. 45. q. 1. Durand. 2. dist. 37. q. 1. Aquin. in Ro. 9 Canus loc. lib. 2. cap. 4. Vega lib. 2. c. 15. de expos. council. Trident. Suarez de varijs opus. Theol. l. 4. disp. 1. §. 2. (saith Canus) is the natural cause of all motions, yea even in evil men, but not the moral cause, for he neither counseleth nor commandeth evil. Lastly, to conclude with two famous jesuits, Vega, and Suarez: the first saith, that though God doth not command, counsel, approve, or reward sin, yet he doth will and work it together with us: and the second, that God worketh the act of sin, but not the malice thereof. This is the very doctrine of Caluine, and Martyr, and all Protestants: so that if we be guilty of this blasphemous consequence, to make God the author of sin, they also must needs be in the same case: but Saint Augustine's distinction will clear us both. When God delivered his Son, and judas his Master to be crucified, Aug Epist. 48. ad Vincent. why is God just, and man guilty (saith he) but because though the thing was the same which they did, yet the cause was not the same, for which they did it: or if this distinction will not suffice, their own Jesuits will help us out: In sin there are two things to be considered (saith Vasques) the act and defect: Vasques in Thom. ●. 2. q. 79. art. 2. cap▪ 5. the act is to be referred to God, but not the defect in any case, which ariseth from the corrupt will of man: or the act and the malignity thereof, (as saith another jesuit) or the material part of sin, which is called by the Schoolmen, subiectum substratum, the underlaide subject: and the formal, which is the pravity and anomy of the action; the one of these from God, the other from man: or lastly, if none of these will serve the turn, yet our own distinction will acquire us, to wit, that Almighty God doth so will & decree man's sin, not as it is sin, but as it is his own just judgement upon sinners, for their punishment, and the demonstration of his justice. And thus our doctrine is free from the conception of this vile Monster, & their calumniation is as unrighteous against us, as the dealing of God about the sins of men, is most righteous and just. And thus those some what too harsh sayings (I contesse) of Luther, Swinglius and Melancthon are to be understood, and no otherwise, that the treason of judas came from God, aswell as the conversion of Paul: charity will construe the words according to the speakers intendment, and not stretch their intendment to the strict tenter of every word and syllable. 71. Fourthly, they accuse us of blasphemy against the 4. Son of God, for denying (as they say) that he is Deus ex Deo, God of God: against the doctrine of the Nicene Creed. and this they call the Atheism of Caluine and Beza: a palpable Campian. Rat. ●. Rbem. annot. in job. 1. Possevin. de notis verb. Dei, l. 3 c. 74. Bell. de Christ● lib. c. 2. cap. ●. slander: for neither Caluine nor Beza did ever imagine, much less utter the same in that sense which they lay to their charges: for let Bellarmine their sworn adversary speak for them: Caluine and Beza teach (saith he) that the Son is of himself in respect of his essence, but not in respect of his person, and they seem to say, that the essence of the Deity in Christ, is not begotten, but is of itself: which opinion (saith he) I see not why it may not be called Catholic. here Bellarmine telleth us truly, what their opinion was, and doth acknowledge it to be a true Catholic doctrine: and yet in the same Chapter he contemneth Caluine, for his manner of speaking of it, and of intolerable sauciness, for finding fault with the harshness of the phrase used by the Nicene Council, God of God: Light of light. Mark (I pray you) his absurdity, it is Catholic, and yet it may not be spoken: it is true, and yet it is to be blamed. May not a Catholic doctrine be spoken then? or must the truth be smothered? This is such an inconsequence, as neither reason nor Religion can any ways bear withal: and for his saucy dealing with the Nicene Council, all that ever he saith is, that it is durum dictum, a hard phrase: yet so, that he confesseth it may receive a good and commodious interpretation, if it be understood in the concrete, that Christ who is God, is of the Father that is God: the word being taken personally, and not in the abstract; as if the essence of the Deity of the Son should be from the Father, which is entirely subsisting, in, of, and by it own eternal, incomprehensible, and most glorious nature: and this without question was the true intendment of the Council; for else it had not confuted, but favoured the blasphemous heresy of Arrius, against whom it was assembled, which Caluine and Beza do not any ways cross, but only bring unto it a fit and favourable exposition. Thus we have Bellarmine, calvin's and beza's patron in this doctrine, though full ill against his will: Riber. come. in Heb. 1. Gregor. de Valent. de trinit. l. 1. c. 22. & l. 2. c. 17. and not only him, but Ribera, and Gregory de Valentia, two other no mean Rabbis, both which do conclude, that the Son as he is a person, is of another; but as he is a simple Ens, is not of another: and that the Essence doth not beget the Essence, but the Father the Son: so that either they are slanderers of the truth; or their Catholic doctrines may be Atheism and blasphemy. 72. Again, they accuse Caluine of another blasphemy against 5. Bell. in praefat. controu. de Christ. Possevin. de notis divini verbi, l. 3. p. 78. our Lord and Saviour jesus Christ, to wit, that he should make him inferior to his Father, in respect of his Deity. This is Arrlanisme indeed, as Bellarmine calleth it; or Atheism, as Possevine, if it were to be found in calvin's divinity, or any other: but it is as far from him thus to think, as it is from their malice to speak the truth. This is all that Caluine affirmeth, that the Father is God, per excellentiam, that is, after a more excellent manner. And what error I pray you is in this? doth he not speak of the personal relation that is betwixt the Father and the Son, and not of the nature and essence of the Godhead that is in both, of equal dignity and excellency? This is clear both by the former article, wherein he sloutly avoucheth him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himself, and not to receive the essence of his Deity from his Father, and so not to be inferior to his Father in that respect: and also by infinite places in his books, where he directly maketh the Son jehovah, equal to the Father in dignity, excellency, eternity, and all other properties of the Deity: therefore he speaketh this in respect of the person of Christ, in which consideration the Father that begetteth, respected with the Son that is begotten, may truly be said to have a certain priority of order, and to be God after a more excellent manner. Here is now neither arianism, nor Atheism, nor indeed any error in calvin's doctrine; but malicious lying and slandering in in these Jesuits accusation. 73. Nay, that Caluine may be cleared from all suspicion of error, and those fellows condemned as notorious slanderers: Tollet. come. in joh. 14. Tollet one of their own fraternity affirmeth, that Athanasius, Basil, Nazianzen, Hilary and Origen, all strong maintainers of Christ's divinity, and professed enemies to Arrius heresy, interpret that place, john 14. My Father is greater than I: in calvin's sense. Maldonate another jesuit, in his Maldonat. come. in joh. 14. commentary upon john, addeth to these, Epiphanius, Cyrillus, Leontius, Chrysostome, Theophilact, and Euthemius, as patrons of the same opinion: yea, and this last jesuit himself subscribeth to their exposition: for he saith, that the Father is greater than the Son, in that respect that he is the Son: for the Name of the Father is more honourable than the Name of the Son: and the Schoolmen say as much as Caluine, when they ascribe Erasm. in praefat. ad libro● Tertul. to the Father authority, and to the Son subauthority. What is this but to say, that the Father is God after a more excellent manner? Now than if this were neither Atheism, nor arianism, nor heresy in the Fathers, nor in their own Doctors: why should it be branded with those infamous titles in Caluine? I see no reason, but that malice is blind, and that the hatred they bore to that good man, made them to say, and do they cared not what, so they might wound his credit thereby. 74. Luther is likewise traduced by them, as a denier of the blessed Trinity: and that, because the word Trinity is said to dislike him, for which cause he dispunged out of the german Liturgies, this form of prayer: Sancta Trinitas, unus Deus, miserere nostri; a notorious calumniation: for Luther indeed blotteth out of the german prayers, a certain form like unto that objected, but not so as he setteth it down: for the word used in the german tongue, signifieth rather a triplicity, than a Trinity; which moved Luther in a desire to maintain the pure doctrine of the Trinity (as junius observeth) to blot out that word, thinking it a dangerous matter, to use such a word in so holy and high a mystery. By which practice he is so far from impugning or denying that blessed principle, that he showeth himself rather a zealous defender and maintainer thereof, and in a word, to discover their falsity and his innocency. List how divinely, and sound, and orthodoxally he writeth elsewhere of that mystery: unitas Trinitatis Luther. tom. 1. pag. 572. est magis una, etc. The unity of the Trinity is more one, than the unity of any creature, even mathematically, nevertheless this unity is a Trinity, or the divinity of three distinct persons: that every person is the whole divinity, as if there were no other; and yet it is true that no person is the fool divinity▪ as if there were Idem come. 4. pag. 370. no other. Again, upon the transfiguration of Christ, Mat. 17. he thus commenteth: here the whole Trinity doth appear to the confirmation of all the faithful: Christ the Son in a glorious form, God the Father by his voice, declaring his Son to be God, and the holy Ghost in the bright cloud over-shadowing them. Again, we believe (saith he) that there is one God, the Father Idem tom. 1. in Gen. c. 1●. pag. 165. begetting, the Son begotten, and the holy Ghost proceeding from the Father and Son: we determine such a plurality in God, which is of an undivided substance, & an indivisible unity: again, the mystery Ibid. in cap. 3. pag 65. of the Trinity was discovered in the beginning of the world, after, understood by the Prophets, and lastly, plainly revealed by the Gospel, when our Saviour commandeth to baptise in the name of the Father, of the Son, and of the holy Ghost. A number of such like places might be alleged out of his works, wherein most constantly he avoucheth that doctrine which our and his unequal adversaries accuse him to be an enemy unto. Let envy itself now be judge, whether this be not a slander, when as they both falsisy those sayings, out of which they would derive their accusation, and conceal those which they knew to be a just defence and apology for his innocency. 75. Again they condemn Beza, and Martyr, and other 6. Possevine de notis verb. divin. l. 3. c. cap. 8. Protestants for denying the omnipotency of God: and why? because forsooth they say, Quod facta ut infecta sint facere nequeat; He cannot make those things that be done, to be undone. An absurd inference: for that assertion, that God can not make those things that be done, to be undone, doth not destroy, but build up the omnipotency of God: seeing as Bellarmine Bell. de Euchar. l. 1. c. 14. himself acknowledgeth, Facere contradictoria, non est efficere, sed deficere; to do things contradictory, is not to effect and do, but to fail and undo: and therefore an argument of impotency, rather than of omnipotency: and for that cause Pererius another jesuit avoucheth the same doctrine Perer. come. in Gen. 17. with us in these words; God is said to be omnipotent, not only because he can do whatsoever is contained in the world, but also because nothing is impossible unto him, except that, which to be done implieth contradiction: what an impudent flander than is this, to say that we deny God's omnipotency, by affirming, that he cannot make that to be undone, which is done? especially, seeing we say further with Tertullian and Saint Tertul. adverse. Prax. c. 10. Aug. de civit. l. 5. c. 10. Augustine, that therefore God cannot do it, because he will not do it: he cannot therefore deny himself, not make that to be undone, which is done, because he will not; and he will not, because it would rather be an argument of weakness, than a power in him so to do. 76. Again, they challenge Caluine of denying the immortality of the soul. And why think you? Because they would make him to say, that the souls of the just are kept in certain secret receptacles, till the day of judgement, and do not till then enjoy the presence of God. Another palpable slander: for first Caluine doth not say so: secondly, if he did, yet it doth not follow thereupon, that he denieth the immortality of the soul: for the first, let Caluine first speak for himself, and then let his adversaries also speak for him. Touching the place where the souls of the just remain after death, he affirmeth plainly in divers places, that they live with God, and enjoy the happy felicity of his kingdom, though Calvin. adverse. libertin. c. 22. & in Psychoparmibia, & come. in 2. Cor. 5. 8. their perfect happiness is deferred, till the second coming of Christ, when their bodies and souls shallbe reunited, and made partakers of the same blessedness. This he testifieth not in one or two, but in many places: how therefore can they lay to his charge, that opinion, touching secret receptacles, where souls are reserved till the day of the resurrection? 77. Marry (saith Bellarmine) in two respects: first, because he maketh Christ alone to have entered into the Sanctuary Bell. de beatitud. Sanct. l. 2. c. 1. of heaven, and there to present the prayers of the people; resting in the utter court, to God: & secondly, because he saith, that the Saints departed are joined together with us by faith: therefore (saith Bellarmine) He must needs deny that they see God, seeing Idem lib. 1. c. 1. where faith is, there is not sight. But his conclusion in both is false, though the premises be true: for as the Atrium, or utter Court of the Temple, to which Caluine alludeth, was a part of the Temple: so by proportion, the utter Court of Heaven is a part of Heaven: witness their own Ribera, expounding Ribera i● Exod. 28. that place of Exodus, whereunto Caluine alludeth: and therefore Caluine, if he did say so, doth not banish the just souls out of Heaven, but only placeth Christ our high Priest, betwixt God and them. But what if he speak only of the Saints living, and not departed, and mean by the utter Court, not any part of Heaven, but the Church militant Calvin. Instit. l. 3. c. 20. here on earth? If this be true, what shameless slanderers are these fellows, to wring a sense out of Caluine, whereof there is no show in the words? let the place be consulted and viewed, and their malice and impudence will appear most notorious. 78. Again, that faith which he speaketh of in the second place, is nothing else, but their steadfast belief and expectation of the resurrection of their bodies, which liveth in the faithful souls separated from this mortality, until the full accomplishment of their happiness, aswell as in the Saints militant: neither can I conceive any absurdity in this, that the Saints departed should have faith in this respect, seeing they must needs have hope: which two Theological virtues are so perplexed together, that one cannot be without the other: and therefore Clemens Alexandrinus calleth hope the blood of faith: and Saint Paul saith, 1. Cor. 13. that faith and hope shall cease together, when charity shall survive and remain. If then the Saints departed hope for the resurrection of their bodies, why may they not be said also to believe it, and yet for all that be in heaven too? 79. Neither is the other place objected out of Caluine by Calvin. Instit. l. 3. c. 25. §. 6. Bellarmine any whit repugnant to this doctrine; for though he saith, that it is a foolish and rash part to dispute curiously, what the place is, that the Saints possess in Heaven, and whether they enjoy the full joys of heaven, or no: yet in the very same place he affirmeth, that they are in the presence of Christ in Paradise, and that they only expect the fruition of that promised glory, which their bodies also shallbe possessors of, at the coming of Christ. 80. Thus we have heard Caluine speak for himself. Let us now hear his enemies, speaking for him in this case, than which there cannot be a stronger argument of his innocency: Bell. de Christ●. l. 4. c. 15. and in this, two may stand for all. Bellarmine is the first, he directly confesseth, that Caluine placed the souls of the Saints in heaven, even before the coming of Christ; and to him subscribeth Fenardentius, another jesuit, who affirmeth that this Fevard. Theomach. l. 8. c. 8. was calvin's opinion, that the faithful, when they should depart out of this world, do behold God near unto them, and as it were set before their eyes. And thus Caluine is quit from this inditement by the witness of his professed adversaries. 81. Secondly, let it be granted (which nevertheless can no ways be proved) that Caluine held this opinion, touching the residence of souls in some secret place; yet it doth not follow, that therefore he denied the immortality of the soul. For then Origen, justine, Martyr, Tertullian, Irenaeus, Vasques tom. 1. in Thom. disp. 19 c. 1. nu. 1. Staplet. de author. Script. l. 1. c 2. Sixt. Senens. biblioth. l. 9 Lactantius, Victorinus, Chrysostome, Theodoret, Theophilact, Ambrose, Bernard, and divers others of the ancient godly Fathers, should be enwrapped within the same error, who all held that opinion touching souls departed, and yet were as far from gainsaying, or once imagining any opposition to the soul's immortality, as these backbiting Shemi●s are from charity and truth. 82. Another loud and lewd slander of theirs against our Religion, is, that it maintaineth and warranteth rebellion and disobedience against lawful Princes. Which if they could prove, we would confess that our Religion was nought, seeing God's word commandeth every soul to be subject Rom. 13. 1. to the higher powers: but yet not worse than theirs, which is, without all contradiction, guilty of this crime, which they impute unto us, as hath been proved: but let us hear their proofs: they are of two sorts; first, from the doctrines of some of our learned writers; and secondly, from the practice of our professors: In the first kind they object Caluine, Beza, Luther, Knox, Buchanan, Goodman; yea and Munster also with his Anabaptists: all which let us briefly examine, and begin with the last, and so go backward. 83. Munster with his Anabaptists, maintained indeed such rebellious doctrines: but were they Protestants? or did ever any Protestant give credit, countenance or allowance unto them? No, Bellarmine himself confesseth the contrary, when he saith, that the opinion of the heretical Anabaptists, was abhorred Bell. de Laicis l. 3. c. 2. not only of Catholics, but also of Caluine. Yea Caluine and Luther wrote each of them a book against their impieties. It is impious wickedness then for any to object to Protestants, the opinion of those rebellious and giddy Anabaptists. 84. Touchng Goodman, Knox and Buchanan, we ingeniously confess, that the two last went too far in diminishing the authority of Princes, and that the first was impious in animating subjects against their Sovereigns: but withal, we give them to know this, that they are condemned of all good men in this their rebellious assertion: and that by a public Act of Parliament in Scotland, Buchanans' books was called Anno 1584. in, and censured as contrary to sound doctrine: and the like censure is given by all godly Protestants, against Knox, or any other that maintain the like. 85. And now I would fain understand of these fellows, what are these three in comparison of the whole Church of Protestants, that they should blemish our Religion by their exorbitant opinions; and to the many hundred of Protestant writers, that abhor all such doctrine, and clearly avouch the contrary. If it be a good plea in them, to say, that the opinion of some private men ought not to prejudice the Religion of the whole Church; than it may also by good right serve our turns in the case of these three, seeing the rule of equity requireth ut feras legem quam fers, that every one should be subject to that Law which he himself maketh. In sum, here are with us but three, that can be touched: but with them are multitudes, not only of inferior Priests and Jesuits, but of Cardinals and Popes, that are guilty of this crime: ours, are private men condemned by all others: with them, public persons authorized by their places and chairs, and privileged from error: with us, writings of no authority: with them, Bulls, decrees, and books with privilege and public allowance. Lastly, with us, the whole stream of our Religion tendeth to the maintenance of obedience, and condemning of all treason and rebellion: but with them the very grounds of their Religion do warrant and uphold the contrary, as is manifestly proved heretofore. 86. Concerning Luther, Caluine and Beza, how far they were from this pernicious doctrine, let their own words and writings testify: Luther first: Government (saith he) is a certain Luther tom. 5. in Gen. cap. 27. divine virtue: and therefore God calleth all Magistrates gods, not for creation, but for administration and government, which belongeth only to God: therefore he that is a ruler, is as it were a god incarnate. Again, in another place; We do not flatter Idem tom. 3. in Gen. cap. 33. the Magistrates, when we style them most gracious, and most mighty: but from the heart we reverence their order, and their persons ordained to this office. And in another place; Though Idem tom. 1. in Gen. cap. 9 some think (saith he) the government of man over man to be a tyrannous usurpation; because all men are naturally of like condition: yet we that have the word of God, must oppose the commandment and ordinance of God, who hath put a sword into the hand of the Magistrate, whom therefore the Apostle calleth God's Ministers. 87. Caluine in divers places delivereth this doctrine: that Calvin. Instit. lib. 4. cap. 20. not only good and godly Kings are to be obeyed, but also wicked ones, because in them is stamped and engraven the image of divine Majesty: neither can any one sentence be picked and culled out of all his books, yea, though it be strained to the uttermost, and wrung till it bleed, that but savoureth of rebellion: except that may, perhaps, which he speaketh concerning an impious King, that riseth up against God, and seeketh to rob him of his right: how such a one doth bereave Idem come. in Dan. 6. 22. himself of his authority, and is rather to be spit at then obeyed. But this also being rightly understood, maketh nothing to that purpose: for first, he doth not say that such an one is to be bereaved of his authority, but that he bereaveth himself: and secondly he meaneth, that he is rather to be spit at and defiled, then to be obeyed in that particular, wherein he commandeth any thing contrary to the dignity and majesty of God. What hurt now, I pray you, is in this doctrine? Or rather what sound truth is not in it? save that there is a little harshness of phrase, which might have been well omitted: and yet this is all that the Romish adversaries can charge Caluine withal. 88 Lastly, for Beza, if I should produce all his excellent sayings, whereby he doth maintain the authority of Princes, and obedience of subjects: I should trouble the Reader too long: let this suffice, that his greatest enemies cannot object against him, any one thing tending to the impeachment of Royal authority, except they grossly belly him, which is no new thing with them; lies and slanders being one of the chief props of their Kingdom. Thus our doctrine affordeth them no hold for this accusation. 89. Again, they challenge Caluine for imputing unto our Lord and Saviour some stain of sin; not by express words, but by consequence: because he said, that when in the Bel. de Christo lib. 4. cap. 1. garden he prayed, Father, if it be possible, let this cup pass from me, nevertheless, not as I will, but as thou wilt: he corrected and revoked his prayer suddenly uttered: therefore (say they) he must be tainted with sin, seeing he did something that might be corrected: the like crime they lay to the charge of Luther, and all other learned Protestants, for saying Ibid. that in Christ's human nature there was some ignorance residing, and that he grew up, and increased in knowledge, and had not the full measure of knowledge at his birth, as they would have it. We grant the premises to be true, to wit, that this is the doctrine of Caluine, Luther, and other learned Protestants: but nevertheless we say, that the conclusion is a malicious slander: for first, many of the fathers, yea most, were of the same opinion with us: as also some of the popish Doctors themselves, that there was ignorance in Christ, and that his knowledge grew and increased together with his age, according to that of Saint Luke: He increased in wisdom Luk. 2. 52. and stature, and in favour with God and men. And yet none of them did once imagine, that this was in him either a sin or a fruit of sin; grounding upon that text of Scripture, Heb. 4. 15. that Christ was like unto us in all things, sin only excepted: nor ever was that error imputed unto them for that cause. Hear some of them speak in their own words. Ambrose saith thus. How Christ increased in wisdom Ambrose de Incar. cap. 7. the order of the words doth teach, his proceeding in age, is his proceeding in wisdom. And therefore Saint Luke sets his growth in age. First, that thou mightest know that it is spoken of him as he is man. And Chrysostome thus, The wisemen gave Chrysest. in Mat. 2. hom. 2. honour not to his childhood, understanding nothing, but to his divinity knowing all things: and Maldonate doth confess, that Maldon. come. in Mat. 24. Athanasius, Gregory, Nazianzen, Theodoret, Cyril, and the author of the imperfect work on Matthew, did all teach, that Christ as man, was ignorant of the day of judgement. Neither do these fathers alleged by Bellar. for the contrary opinion, in truth deliver any thing else, if they be rightly understood: for most of them, when they say, that our Saviour was full of grace, knowledge and wisdom, from his very conception, and that he did not increase and grow therein as other men, they speak either of his person in the concrete, or of his divine nature apart, as their own words alleged by him do clearly show. And to this opinion Thomas Aquinas, their grand schoolman and angelical Doctor, setteth Aquin. part. 3. q. 9 art. 4. his hand and seal. For thus he writeth, Though I have elsewhere written otherwise, yet it is to be said (saith be) that in Christ there was scientia acquisita: knowledge acquired or gotten, which is properly knowledge according to the measure of man: and that not only in respect of the subject receiving, but also of the cause agent, etc. 90. Secondly, all ignorance is not sin by the doctrine of their own school. For that ignorance which is called purae negationis of pure negation, doth not oppugn the state of innocency, seeing that it was in Adam before his fall, and is now in the Angels in their perfection, & may be in any without the spot of sin: as witness Lombard, Aquinas, Pererius & all their learned Perer. come. in Gen. 6. disp. 4. Suarez. tom. 1. Thom. q. 9 art. 1. disp. 24. Doctors for the most part: yea their jesuit Suarez telleth us, it is not to be called ignorance at al. Because ignorance (saith he) doth not signify every want of knowledge, but the privation of that knowledge, which ought to be in a subject according to the state of the nature thereof: as man is not to be called ignorant, because he wanteth angelical knowledge, so Christ was ignorant of none of these things; which was behoveful for him to know, in respect of the dignity of his person: so that of two kinds of ignorance, one, of pure negation; that is, when a man knoweth not some thing, which he is not bound to know, and the other of wicked disposition, when a man is 〈…〉 of something which he ought to know. This last is a sin, but not the first: and therefore to say that Christ was ignorant of some things in his human nature, and that he increased in knowledge, as in age, is not to impute unto him any blot either of original or actual sin. 91. For the other part of the objection, wherewith Caluine is touched, concerning our saviours correcting of his own speech, it is no other than that which Jerome before him many hundred years uttered; and Origen also, two famous fathers of the Primitive Church: the one affirming, that Christ returning to himself, avouched, that as he was the Hierome. Origen. tract. in Mat. Son of God, which he had staggeringly spoken, as he was a man: the other, that he recalled his desire, and as it were thinking better upon it, said, Not as I will: yea they themselves acknowledge as much, for Bellarmine saith, that when our Saviour Bell. de Christ▪ lib. 4. cap. 5. prayed, Let this cup pass from me, but not as I will, but as thou wilt, it was as much as if he should have said: Volo ut non fiat voluntate naturali quod voluntate deliberata volo ut fiat: I will that it may not come to pass, to wit, by my natural will, which by my deliberate will, I desire may come to pass. Here is a plain correction, as Caluine calleth it, or a returning to himself, as Hierome; or a revocation of his natural desire by a more advised desire, as Origen: the like interpretation is given by jansenius, Pererius and Maldonate; all agreeing in t●is, that they admit of a correction and revocation of his natural, inferior, human will, by his spiritual, superior, divine will: and yet without all blemish and suspicion of sin; this correction presuposing no corruption. So that either Caluine must be excused, or themselves must be enwrapped within the folds of the same fault. But this is their rancour against that good man, and all other of our side, that which is orthodox in the Fathers, and themselves, is notwithstanding heresy in us; because they look upon us thorough the spectacle of malice, but upon themselves with the eyes of self-love. 92. And to clear him altogether, and rid him out of their hands, the most received doctrine both by Caluine and Perkins on the Creed. all our whole Church concerning this point is; that this was not in our Saviour Christ, either a rebellion of the sensual part of the soul against the rational; as Per●rius maketh it, which is in the unregenerate, nor of the flesh against the spirit, as jansenius would have it, which is in the regenerate, nor a repugnance of Christ's will as he was a man, to his will as he was God, which Maldonate seems to affirm: but only the strife of two contrary desires in the human soul of Christ for dominion, both which notwithstanding were good and holy, though the one not so good as the other, and in that respect, this desire to avoid death, which was the less, might without any great offence, be said to be corrected, when it yielded unto that other which was more excellent. 92. Lastly (to omit a number more of their sslanders in this kind) they charge our Religion itself, to lead to looseness and sensuality by divers doctrines thereof: especially these four, to wit, free-will, justification by faith alone, perseverance in grace; and impossibility to keep the Commandments: but with what spirit of malice, let the indifferent Reader consult and judge. 93. First, for our doctrine touching the inability of free-will, doth it lead a man to looseness? nay, rather doth it not teach him to deny himself, and to seek for all grace and goodness from God? humility and prayer are the fruits of this doctrine, and not looseness and liberty: and to make it clear to any single eye: We teach that a man is only void of free-will to grace before his regeneration, and that he is passive only in the very act of regeneration: but after his will being quickened, and stirred up by God's spirit, he willeth and worketh forth together with the spirit of God, his own salvation. Now, few or none there are, that are Christians, but presume, though falsely, that they are regenerate: and therefore this doctrine cannot give liberty to any to sin, but rather bindeth them fast to obedience; nay, doth not their doctrine rather open a gap to liberty? For when they teach, that it is in a man's power either to accept or reject the grace of God offered unto him: What doth this but encourage men to defer their repentance & conversion, seeing it is in their power to accept it when they list? 94. Secondly, how can the doctrine of justification by 11. faith alone tend to looseness, seeing we teach, that faith is never severed from good works, nor justification from sanctification, nor a right belief from an upright life, as hath been showed, and that they which sever and part those things which God hath coupled together, sever themselves from the mercy of God, and merit of jesus Christ? With what brow of brass than can they call this a solifidian portion, and a doctrine of liberty? ay, but many take liberty hereby to lead a loose and wicked life, building upon this ground, that they are justified by faith alone, and so they neglect all good works. True indeed, many such there are: but is it from our doctrine? is it not rather from their mistaking of it? So the Capernaites took offence at our Saviour Christ's heavenly doctrine, joh. 6. touching the spiritual eating of his flesh, and drinking his blood: insomuch that many of them departed from him: was his doctrine therefore erroneous? or were not they rather ignorant in misconstruing, & impious in perverting the same? So is it with this mystery of justification, which is the very doctrine of jesus Christ: if any by mistaking it, or by taking up one piece of it, and leaving another, do animate themselves unto sin, is the doctrine to be blamed? and not they rather, that distort it to their own shame and confusion? In a word, if this were a just exception against this doctrine, than no doctrine either of their or ours, or the Gospel itself might be freed from this challenge. For as there is no herb so sweet and wholesome, but the Spider may suck poison out of it, aswell as the Bee honey: so there is no truth so sacred and holy, but an ungodly mind may pervert and make it an occasion of his impiety. Thus, the grace of God is turned into wantonness by many (as Saint Jude saith:) the jud. 1. 4. word of God is the savour of death unto death. Yea, Christ jesus our blessed Lord and Saviour is a falling, and a stone to 1. Pet. 2. 8. stumble at, and a rock of offence: so the doctrine of justification by faith alone, may be an occasion of liberty and no otherwise: that is not properly, or by any effect issuing from itself, but accidentally, and by the malignity of the object whereupon it worketh. 95. Thirdly, our doctrine of perseverance, though railing 12. Wright saith of it, that Epicurus himself could not have found a better ground to plant his Epicurism: nor Heliogabalus have better patronized his sensuality: nor Bacchus and Venus have forged better reasons to enlarge their dominion: yet, to any single eye (for his eyes are double-sighted with malice, as Witches eyes are said to be) it is rather a strong bridle to restrain from sensuality and Epicurism, and a bond to bind to obedience, than a provocation unto sin: for when men are persuaded that sincere faith, true charity, and saving grace cannot be lost, it will cause them to take heed how they fall away, lest they prove themselves to have been hypocrites before, and their faith and charity not to have been true, but feigned: for he that falleth from God whom he pretend: d to serve, to the Devil by an actual Apostasy into sin, plainly proveth that he had never the seed of the spirit sown in him, nor the habit of charity in his soul: this is then a bridle to withhold men from sin, and not a spur to prick them forward unto it. And therefore whereas they say that men will thus reason: If I be the child o● God, I cannot fall away: therefore I will do what I list. The contrary is rather true, that every child of GOD, yea, every one that is persuaded that he is the child of GOD, will reason thus from the grounds of this doctrine: I will not do what I list, neither will I give myself over unto sin, lest I prove myself by my falling into sin, not to be the child of God, but an hypocrite. Add hereunto, that as we teach, that true faith and charity cannot be utterly extinct in the elect: So also we teach, that this faith and charity must be nourished and preserved by the practice of all holy & Christian duties: and therefore they which neglect the conservation of their faith, and charity, and seek to extinguish them by the lusts of the flesh, it is a sign that they never had these graces in grafted in their souls. And what persuasion can be more effectual, I pray you, to stir up men unto godliness, than this is? 96. So we may truly answer concerning the fourth doctrine 13. objected, namely, the impossibility of keeping Gods Commandments, which though it be true in some part, albeit, not as they slanderously impute unto us. For we hold that the regenerate person is able in some measure to keep God's Commandments, though not to that perfection which the Law requireth, exacting of every one of us the love of God with all our heart, soul and strength; yet this openeth not, but rather stoppeth the gap unto fleshly liberty. For, is any man so mad as to say, I will give over all care of keeping God's Law, because I am not able fully and exactly to perform it? rather every one that hath but a reasonable soul will thus determine, Because I am not able to perform perfect obedience to God, therefore I will endeavour to do what I can, that my imperfections and wants may be made up by the perfect obedience of my Saviour. All men will account him a wilful wicked wretch, who being greatly indebted, because he is not able to discharge the whole sum, therefore will take no care to pay any part thereof, which he is able to do, but lay all upon his sureties back: so we condemn him for a desperate and damnable person, that, because he is not able to satisfy the whole debt of God's Commandments, therefore will not endeavour to pay as much as he can: besides, we teach withal, that though this perfection be not attained unto in this life, yet there must be a continual growth and increase in grace and goodness in all that belong to God, that at length, after this life ended, they may doff off the old man, with the inabilities and corruptions thereof, and attain to the highest degree of perfection in the life to come: the fruit of this doctrine then, is not sensual liberty, but Christian humility, not a provocation to sin, but an incentive, and spur unto godliness. 97. Thus I have propounded unto the view of the Christian Reader, a short Epitome of the great volume of their slanders, darted forth by them, both against our persons, our government, and our Religion itself: all which indeed is but a taste and say of that, which might be spoken in this subject, and which requireth an entire work for the discovering of their malice in this kind: and surely, I think that labour might be well bestowed in searching this stinking puddie to the bottom, and discovering their malice, so to the beholding of all, that men might see their poison, and beware of such Serpents: and high time it is to lay hand to this plough; for a double danger ariseth from this dealing of theirs. First, it confirmeth their own followers in their hatred against the truth, and the professors thereof. For they are persuaded, that whatsoever is written or spoken by a Priest or jesuit, is certainly true, it being allowed (as all their writings commonly are) by the authority of the Church, and the Censors and visitors appointed for that purpose, and therefore account it a deadly sin once to call the credit thereof into question. And secondly it inveigleth and seduceth many unsettled Protestants: Whilst reading such lying Pamphlets, they are either not able to discern their falsehood, or not careful to examine the truth by contrary evidences: to prevent both which dangers, it would be a work much beneficial to the Church of God, and profitable to the cause of Religion, if some zealous Protestant would undertake this task, in a full just volume to decipher their malice, and discover their slanders to the full: but I leave that to the guidance of God's wisdom, & proceed in my purposed discourse to the next point. 98. Their last trick is forgery, for when neither by treachery, nor cruelty, nor perjury, nor lying, nor slandering, they can work their wills, but that their Religion groweth every day more odious than others, at last as the most desperate practice of alithe rest, they fall to forging like Physicians, that seeing their patient in a desperate case, minister unto him desperate medicines, that shall either rid him of his disease, or of his life, and that quickly: such a medicine is this, which if it take not place to cure their sick Religion, it will doubtless utterly ruin and undermine the foundation thereof, and deprive it of the vital spirit. And this last we have rather cause to hope, than they the first: seeing it hath pleased God to reveal to the world the mischievous mysteries of their Indices expurgatory: which whosoever shall but duly consider, must needs judge their cause to lie a bleeding, and ready to give up the ghost, when they are driven to such miserable shifts for the defence thereof. 99 The common Laws, and civil Courts punish forgerers with slitting their noses, branding their foreheads, cutting off their ears, pillory, imprisonment, and divers other such like fearful censures: the Ecclesiastical Laws are as severe against such persons; and the very Heathen. Tully condemned Gabinius as a light and loose person, for infringing the credit of the public Records of the City, and commendeth Metellus as a most holy and modest man, because when he saw a name but blurred in the tables, he went to Lentulus Cicer. orat. pro Archia P●eta. the Praetor, and desired a reformation thereof, and a better care to be had in their custody. By all which we may see how great and odious a crime forgery is; and in what rank they are to be reputed by all Laws, that defile their consciences with so foul a sin. 100 Of which, that the Church of Rome is guilty, is so manifest, that none, that hath either read their Books of Controversies with judgement, or seen their three chief judices Expurgatorij, one of Rome, another of Spain, the third of Antwerp, can make any question. And if any desire to be fully satisfied concerning their dealing in this kind, let them have recourse to Doctor james his learned and laborious discourse, where he shall see this wound searched to though quick, and the corruption thereof discovered to the whole world, and so searched and discovered, that by all their wit and policy they shall never be able to hide the filthiness thereof: notwithstanding, that the Reader that hath not that book, may have a little taste of their dealing, and assurance of the truth of this my proposition: I will offer unto his view a few instances of their forgery, and those so plain and palpable, that by no colourable excuse they can be avoided. 101. Forgery is committed two ways, first, by counterfeiting, secondly, by corrupting; counter●●i●ing 〈…〉 Records, and corrupting true. Touching counterfeiting, take four instances in s●eed of fourscore; and those out of Bellarmine Bell. de amiss. great. lib. 6. cap. 2. only: first, those ●●el●e Trea●is●● entitled, ●● 〈…〉 Christi operibus, are resolutely censured by Bellarmine, to be none of Cyprians, and yet, the same Bellarmine allegeth them ordinarily to prove many points of his Religion, under Cyprians name; as to prove the Virgin Marie to be without sin, and Baptism to be necessary to salvation, and that the Sacraments contain grace in them, and that there are more Sacraments than two, with divers other points. Secondly, the Commentaries upon Paul's Epistles ascribed unto Saint Ambrose, Bell. de Christo l. 1. c. 10. & de Cleric. lib. 1. cap. 15. are censured by Bellarmine, peremptorily to be counterfeit. And yet, the same Bellarmine produceth them to prove traditions, Peter's supremacy, Limbus Patrum: that one may be holpen by another's merit, and that Antichrist is a certain man, and in a word, most questions controverted. Thirdly, liber Hypognosticon, Bellarmine concludes, that it is none of Saint Augustine's, yet he allegeth it as Saint Augustine's, Idem de miss. lib. 2. cap. 12. to prove evangelical Counsels: so Liber ad Orosium is confessed by Bellarmine, to be none of Saint Augustine's, and yet he is alleged by him in another place, to prove the Book of Ecclesiasticus authentical. Lastly, the Commentaries upon the Epistles that go under the name of Saint Jerome, are judged by Bellarmine to be none of his, and yet he produceth testimonies out of them, to prove the necessity of traditions, Peter to be the rock of the Church, and that children may without their parents consents enter into a religious Order. And this is ordinary, not only in Bellarm but in all other of their writers, as you may see particularly and plainly discovered in Doctor james his Treatise, touching the corrupting of Scripture. Counsels and Fathers, by the Prelates and pillars of the Church of Rome. By which we may note: First, their conscience, in that they know them to be Bastards, and yet obtrude them as true borne. Secondly, their fraud, in that when they make little for them, or it may be against them, than they brand them with counterfeit: but when they speak on their behalf, than they are as true as steel: and thus with a blunder of counterfeit Fathers, they dazzle the eyes of the ignorant: but the wise will judge discreetly, and learn to discern the Lion by his paw. 102. Touching their corrupting of true Authors, I will urge against them but four examples as in the former: but those most famous, and three of them corrupted by their most famous jesuit Bellarmine. The first is of Chrysostome, in his seventeenth Homily upon Genesis, where he readeth, She Bel. de verb. Dei, lib. 2. cap. 12. shall observe thy head, and thou shalt observe her heel: whereas, as Philip Montanus a learned and judicious Divine of their own confesseth, in the original tongue of Chrysostome it is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she, which is also agreeable to the Hebrew and Greek fountains of the Bible. O, but because this reading in the translated Copy maketh for the worship of the Virgin Mary, therefore in our Jesuits divinity it must be preferred. The second is out of Chrysostome too, in his Sermon of Inuentius and Maximus, whom Bellarmine, to prove Bell. de Relig. Sanct. l. 2. c. 3. that the relics of Saints ought to be worshipped, bringeth in thus speaking, tumulos Martyrum adoremus, let us worship the sepulchres of Martyrs: whereas indeed, the word in Chrysostome is adornemus: let us adorn and garnish their sepulchres: as both the original Greek and the Latin translations, that are of any standing, do read it. The third is of Cyril, who is not only changed and altered, but plainly dismembered by them: for whereas he writeth thus excellently concerning the power of faith: This faith which is the gift Cyril in Esay lib. 1. cap. 1. and grace of God, is sufficient to cleanse and purge, not only them which find themselves somewhat ill, but also those which are very Index Hispan. Gaspar Qui reg. pag. 62. dangerously diseased, etc. The Spanish Index hath censured him, and commanded these words to be blotted out, with this peremptory charge, Extextu deleantur illa verba. The fourth and last is of Cyprian in his Book, De bono patientiae, Cyprian. de bono patientiae. Bell de Euchar. lib. 2. cap. 28. where, for gustatam Eucharistiam, they read, to maintain the idolatrous circumgestation of the Eucharist, gestatam: contrary to their own copies: as on the contrary, in Leo ser. 14. de passione, for gestemus, Bellarmine readeth gustemus: and thus they turn Cat in pan, as the Proverb saith, and with the Apothecary's art, put quid pro qu●. 103. Thus they handle the Fathers, putting words into their mouths that they never spoke nor meant, and that in no few places of their, writings. And as for later Writers, their judices Expurgatorij are sufficient testimonies of their purging, expunging, wiping out, and foisting in what they list into their Books: it is a professed, allowed and maintained practice of theirs, which at the first was kept in darkness, as a work of darkness by secret conveyance: but after that by God's providence it came to light, is now publicly defended as a thing not only lawful and commendable in itself, but also profitable for the Church of God, so that there needs no further proof of their forgery and falsification in this kind, seeing we have confitentes adversaries. Only for a conclusion, let us a little consider the reasons that are used by these good men, for the defence of this their dealing. 104. One May an English Priest out of Gretzer, & Possevine, Grounds of the old and new Religion. the author (as it is supposed) of the grounds of the old and new Religion, in the latter end of that Book, taking upon him to answer Master Crashaw, that laid to their charge the same crime that I now do, answereth three ways. First, that it is a practice both lawful and commendable. Secondly, that if it be unlawful, we are more guilty of it then they. And lastly, though they meddle with new Writers, yet the Father's works are sincere and free from all corruption. 105. To whom I reply briefly thus, that as touching his last answer which concerneth the Fathers, it is manifestly false, as I have already discovered in four particulars, and is by Doctor james in his Book in many more, and I doubt not but shall be more fully ere long made known to the world: and therefore, though that there was no rule prescribed by the Council of Trent, for the purging of the Fathers; as of younger Writers: Yet it followeth not but that they might do it without rule, which also Gretzer the jesuit perceiving Gretzer de iure & more prohib. lib. 2. c. 9 & 10. pag. 321. 328. to be true, seeketh to mend the matter by a fine distinction, by which indeed he matres it utterly, and that is that the Father's works, as they are Fathers, need no purging, but being considered as Sons, their words may be corrected and censured by the Church; or not as Fathers, but as Fathers-in-law; Non ut patres, sed ut vitrici. for when they feed the Church with sound and wholesome doctrine, they are Fathers: if otherwise, Fathers-in-law: thus by this fine distinction he granteth, that when a Father speaketh any thing which they account false doctrine, he may be corrected, or rather corrupted, for than they esteem him not a Father but a son: nor a true Father, but a Father-in-law; so that it is apparently false, which our new Author affirmeth, that none of the Fathers are corrected by them. 106. Secondly, touching his middle answer, that if it be a fault, we are more guilty thereof then they. I answer, that that is as false as the former, for let it be granted, that some Books are corrected by some Protestants; yet first, they are the deeds of private persons, and not the acts of the Church, not at all approved, much less authorized by the Church, as theirs are: nay, all of sounder judgement in our Church do as much condemn that practice in our own, as in any else. Secondly, such corruptions or corrections are not frequent with us, but rare and seldom. I dare boldly say, for one place altered by us in any Writer, there are twenty by them, as their own expurging judices do bear witness: and for this, I challenge any jesuit, or Romish Priest whatsoever to the encounter. Thirdly, most of those Books which they lay to our charge, to have been corrupted by us, as Augustine's Meditations, Granades Meditations, The conversion of a Sinner, The Christian Directory, Osianders' Enchiridion, with other more, are not corrected in the original themselves, but in their translations into our Language, some things are left out, some added, some changed and altered, as the Translators thought good; whereas they corrupt the very Texts and original Copies of most Writers without difference. Fourthly, we seldom alter or change any Book in the translation, but withal we either confess in the beginning of the said Books, or profess in the publishing of the same, this correction or alteration: but they have practised this in secret, by certain Enquisitors appointed to that purpose, the mystery of which art was long hid from the World, and had still lain in darkness, had not the providence of God, for the junius praefat. in▪ Indic. Belgia. good of the Church, first discovered the Belgic Index by mere accident to that godly and bright star of our Church, junius, who made it presently known to the world: and at this day few there are that understand the mysteries of that art: so closely and cunningly do they convey their matters: as for the Books themselves they do seldom or never acknowledge their correction in the forefront and beginning of them as we do, but by all means labour to hide and conceal the same. Lastly, though some amongst us, have more rashly, then wisely, falsified some Writers of lesser note, in some few things: yet they have not meddled with the Fathers nor Counsels: neither have they done it, to gain any thing thereby in disputation, but only to keep the common people from infection: whereas they spare none, neither Fathers nor Counsels, nor modern Writers: and that, not so much lest the common sort should be infected, as that the learned might be deprived of those weapons wherewith they might fight against them, and wound their cause. Seeing the case now so stands, that he which can muster up together the greatest army of Authors, to fight under his colours, is thought to have the best cause: their dealing then with us, is like that of the Philistims against the Israelites, who despoiled them of all weapons and instruments of war, that they might domineer over them with greater security; but ours is not so towards them. And therefore, both in this, and all the former respects, it is a miserable untruth and a desperate cuasion, to say, that we are more guilty of this crime than they are. 107. Lastly, whereas in his first answer, he pleadeth the lawfulness of the fact, let us hear his reasons to move thereunto, and in the interim remember, that in proving it to be lawful, he confesseth it to be done. But why is it lawful? Marry, first, because the Church being supreme judge on earth, of all Controversies touching faith and Religion, hath authority to condemn Heretics. And therefore also, the works of Heretics: and if this, then much more to correct and purge their Books, if by that means she can make them profitable for her use, and beneficial to her children. To which I answer two things▪ First, that it is not the Church that doth this, but the sacred Inquisitors, to wit, certain Cardinals and Lawyers deputed to that office, who for the most part are so far from being the Church, that they are often, no sound members thereof: I● it be said, that they have their authority from the Pope, who is virtually the whole Church: why do they then speak so darkly, and say the Church hath this authority, when as, they might in plain terms say that the Pope hath it; but that hereby they should display the feebleness of their cause, and the silliness of this reason? for thus it would stand: Why, is it lawful for Books to be purged? because the Pope thinks it lawful. And must not he needs think so▪ when the Authors cross his triple crown, and speak against his state and dignity? Add hereunto, that it is a fallacy in reasoning, when that is taken for granted, which is in question. For we deny their Synagogue to be the true Church: and much more the Pope to be the supreme judge: and therefore till those things be proved, the reason is of no effect. 108. Secondly, most of those things which are purged by them, are so far from being heresies or errors, that they are, the most of them, sound doctrines of faith, grounded upon the authority of God's sacred truth: for they blot out many things, in both old and new Authors, that they themselves dare not accuse to be heretical: as that place in Saint Cyril before mentioned touching the power of faith, which is no more in direct terms, then that which is said in the Scripture, Act. 15. 15. that faith purifieth the heart: and that in the Basil Index of Chrysostome, The Church is not built upon a man, Index Expurgat. Belgic. p. 300 impre●●. Arg●●t. but upon faith: and those propositions which are commanded by the Dutch Index, to be wiped out of the Table of Robert Stephens Bible: to wit, that sins are remitted by believing in Christ: that he which believeth in Christ, shall not die for ever; that faith purifieth the heart: that Christ is our righteousness: that no man is just before God, and that repentance is the gift of God: with a number of like nature. These they purge out of Stephen's Index, which notwithstanding are directly, and in as many words recorded in the Book of God: and so it may justly be thought, that they are so far from clenfing Books from the dross and dregs of error, that they rather purge out the pure gold and clear wine of truth, and leave nothing but dregs and dross behind. 109. His second reason is, because nothing is more dangerous to infect true Christian hearts, then bad Books. Therefore it is not only lawful, but needful and behoveful to the Church of God, that such Books should be purged, and burned too, if it be so thought meet by the Church, to the end that the sincerity of one true faith and Religion might be preserved. I answer, all this is true which he saith: but are they heresies which they purge? no, they are sound and orthodox opinions, for the most part, as hath been proved in the answer to the former reason. And do they it, to keep Christian men from infection? no, their chief end and drift is, to deprive their adversaries of all authorities that make against them, that so they might triumph in the antiquity of their Religion, and novelty of ours: which is one of their principal arguments which they use (though with evil success) for defence of their cause: dealing herein as Holofernes did with the Israelites, at the siege of Bethulia, breaking the Conduits, cutting the pipes, and slopping the passages, which might bring us provision of good and wholesome waters, out of the cisterns of old and new Writers; this is their purpose and no other, whatsoever they pretend: for if they meant any good to God's people for preventing of infection, they would have purged their lying Legends of infinite fables, their Canon Law of horrible blasphemies, and their Schoolmen of many strange opinions. Yea, they would have condemned the Books of Machiavelli, and of that Cardinal that wrote in commendation of the unnatural sin of Sodomy, and a number such like filthy and devilish Writings, which are printed and reprinted among them without controlment. And again, is it unity in the true faith and religion that they seek? no, it is conspiracy in falsehood, and consent in error: and not unity in the truth: till the Romish Religion be proved to be the true Religion (which can never be) this reason is of no force, to justify their proceedings. Lastly, is it Christian policy? no, it is devilish subtlety, and crafty forgery: for the case so stands betwixt them and us, as in a trial of land betwixt party and party: wherein he that bringeth best evidence and witness, carrieth the cause: now, if one party either suborn false witnesses, or corrupt true, or forge evidences to his purpose, or falsify those that are extant, all men will count him as a forger, and his cause desperate, and judge him worthy the Pillory: so betwixt us the question is, who hath the right faith, and the best title to the Church. Our evidences are first and principally God's Word, than the writings and records of godly men in all ages: now then, they that shall purge, pair, raze, blurr, falsify or corrupt any of these, must needs be thought to be subtle and crafty companions, and not honest and plaindealing men. The case then thus standing, this practice of theirs cannot be termed Christian policy, but plain subtlety, to give it no worse a name. 110. His last reason is drawn from the practice of the Church of God in all ages, which hath always forbidden the Books of Heretics to be read, and condemned them to the fire: and to this purpose he produceth divers fit and pertinent authorities: to which I answer, first, that he fighteth herein without an adversary: for we confess, that this was a necessary and commendable practice, to prohibit, condemn, burn and abolish all such Books as tend to the corrupting of the Christian faith, and also to prevent them in the birth, that they may not come to light: but yet for all that, this alloweth not their purging and paring of Books: for they cannot give us one example in all antiquity of this dealing, except it be drawn from Heretics, whose practice it hath Bel. de verb. Dei, lib. 2. cap. 7. Idem de Pont. lib. 4. cap. 11. Sixtus Senens. biblioth. lib. 4. 5. pag. 262. been to deprave the Scriptures themselves, and the Decrees of Counsels, and the Books of ancient Fathers, as witnesseth Bellarmine in many places of his works, and Sixtus Senensis, and almost all other of their side. III. Secondly, the Fathers condemned only the Books of Heretics: but our holy Inquisitors condemn not only those whom they call Heretics, as Caluine, Luther, Beza, Melancthon; but mangle and purge the Fathers themselves, and their own dear children, whom they dare not condemn for Heretics, as this Author himself confesleth; those they chop and change, writhe and wring, bend and bow as they list: which is so much the more intolerable, because being professed Romanists, they durst not vary from the received opinions of the Church of Rome, except mere conscience inwardly, and some forcible reason outwardly moved them thereunto. 112. Thirdly, and lastly, the Fathers, when they condemned any Heretic, or heretical Book, did it openly to the view of the World, and not secretly in a corner, not ascribing unto them other opinions than they held, either by adding unto, or detracting from their writings: But our Romish correctors, like Owls, fly by moonshine, and so closely c●rtie their business, that they would have none to descry them: yea, they deny and abjure this trade, I mean, in respect of the Fathers, and in a word, they make almost all Authors to speak what they list: for if any thing dislike them, deleatur, let it be wiped out, or at lest mutetur, let it be changed: or addatur, let something be added unto it, that may change the sense, and turn the sentence into a new m●ld▪ of all these their judices Expurgatorij afford plentiful examples: so that they can no ways colour their forgery and false dealing by the examples of the Fathers, or Primitive Church. For this is a new trick of legerdemain of the Devils own invention, found out in this latter age of the World, which hath been very fertile in strange devices. 113. Now then to conclude, and to leave this Priest with his vain and idle reasons, to be fuller confuted of him whom it more nearly concerneth, and whose credit is touched by him: Hence two necessary conclusions do arise: one, that they are guilty of forgery and corrupting of Authors, by their own confessions: and secondly, that they add hereunto impudency and shamelesseness, which is always the mark of an Heretic, and that first, in defending their own unjust Frons Haereticorum, non est frons. and false dealing by reasons, as if their wits were able to maintain that snow was black, and the Crow white: and secondly, in translating the crime from themselves unto us, without all show of reason, not caring what they say, so they say something, for the honour of their mistress, the whore of Babylon, and defence of her cause. 114. Now then, seeing it is manifest that they labour to Conclusion. uphold their Religion, by these unjust, ungodly and devilish practices, as treason, cruelty, perjury, lying, slandering and forging, this conclusion must needs be of necessary consequence; that therefore their Religion is not the truth of God, nor their Church the true Church of God. It is the judgement of their own learned Jesuits touching this last crime (that Possevine. we may convince them out of their own mouths) that forging of false Treatises, corrupting of true, changing of Scriptures, and altering of men's words contrary to their meaning, be certain notes of heresy: what can the Church of Rome be then less than heretical, that not only doth all this, but now at length professeth and maintaineth the doing thereof as lawful and profitable? MOTIVE XIII. That Religion, the doctrines whereof are more safe both in respect God's glory, man's salvation, and Christian charity, is to be preferred before that which is not so safe, but dangerous: But the doctrine of the Protestants Religion is more safe in all those respects, and of the Papists more dangerous: ergo, that is to be preferred before this, and consequently this to be rejected. THe first proposition is so evident and clear, that our Maior. adversaries themselves will not deny it, neither can it by any good reason be excepted against: for as it is in bodily physic, that medicine is always preferred, which bringeth with it less danger to the life of the patient, and if it miss curing, cannot kill: so is it in the spiritual physic of the soul, which is Religion: that doctrine deserveth best acceptance, which is most safe, and least dangerous for the soul's health. And as desperate medicines, if they be applied by a skilful Physician, argue a desperate case in the patient, so desperate doctrines prove a desperate cause. Neither will any wayfaring man, when two ways are offered unto him, the one whereof is full of manifold perils, and the end doubtful, the other safe from dangers, and the end certainly good, not choose rather the safer and certainer way, and leave the other: so men like Pilgrims, traveling towards the heavenly Canaan, the way of Popery on the one side, and of protestancy on the other being se● before them, if they be well in their wits, will choose rather that way, which is both the safer in the passage, and the certainer in the end. There is no doubt then in this first proposition, and therefore let us leave it thus naked without further proof, and come to the second, and examine whether our Religion, or the Romish is the safer, that all men may embrace that which by evidence of demonstration shall appear to be so, and refuse the contrary: and here notwithstanding all the former pregnant arguments, whereby the falsity of their Church and Religion is plainly discovered, we put ourselves again upon a lawful trial, and refer our cause to the judgement, not of twelve men, but of the whole world; that if our evidence be good, we may obtain the day, and the mouths of our adversaries may be stopped: if not, we may yield as conquered, to be led in triumph by them to Rome, yea to the Popes own palace to kiss his feet, and receive his mark on our foreheads. 2. That the Religion of the Church of Rome is not so safe Minor. as ours, may appear by comparing our principal doctrines together: and first to begin with the Sacrament. That the body of Christ is truly, really and effectually present in the Eucharist, both they and we hold, grounding upon that text of Scripture (this is my body:) but concerning the manner of this presence, the Romanists hold, that it is by transub stantiation: we by a spiritual presence, which notwithstanding is true and real, both in relation to the outward signs, and to the faith of the Receiver. Now, see the dangers that arise from their doctrine, which are not incident to ours. 2. First, if there be not a corporal presence of Christ, and a real Transubstantiation, as they suppose; then this doctrine leadeth to horrible and gross Idolatry: for they must needs worship a piece of bread, in stead of Christ. And this not only, if their doctrine be false, but being supposed to be true, in case he that consecrateth, be not truly a Priest, or have not an intention to consecrate, as oftentimes it falleth Gum● Angel. ●●●. Eucharist. Bel. de Sacram●t. in Gen. cap. 27. out: for in both these cases, by the grounds of their own. Religion, there is no change of substances; and therefore, as much danger of Idolatry, as either of a false Priest, or of a true Priests false intention. But in our doctrine there is no such danger, and yet as true, real and powerful an existence of Christ's body in the Sacrament, as with them, if not more: seeing the more spiritual a thing is▪ the more powerful it is, according to the rules of reason: for we are not in danger to worship a creature in stead of the Creator: but we worship the Creator himself, even jesus Christ our Redeemer, who is there present after a spiritual manner, and that as reverently, devoutly and sincerely, as they do a piece of bread. 3. Secondly, by this doctrine our adversaries incline to favour the Capernaites, who had a conceit of a corporal and fleshly eating of Christ's body▪ and give just cause to the Pagans Theoph. in joh. 6 Aug. in Psal. 58. Gratian de consecrat. part. 3. dist. 2. to slander Christian Religion, to be a bloody and cruel Religion. Whereupon the Fathers, to cross the one, and stop the mouth of the other, taught, that Christ's speech in the sixth of john, was to be understood spiritually, and not carnally; and that it was a figure, and not a proper speech. But our doctrine doth give no such occasion, either to the Heretics on the one side, or to the Pagans on the other, neither hath it any consanguinity with the Capernaites; and yet we retain as certain and powerful a participation of our saviours body and blood as they do. I know, they think to escape from this rock, by a distinction of visible and invisible eating: as if the Capernaites dreamt that Christ would have his body to be eaten visibly, but they invisibly, that is (say they) spiritually: which indeed is no cuasion, for an invisible eating is a true eating. As when a blind man eateth, or a seeing man in the dark, and cannot therefore be called a spiritual eating, but a corporal: neither doth this free them from approaching near to the Capernaites, though they somewhat differ from them, nor from giving just cause of offence to the Heathen; from both which our doctrine giveth full and perfect security. 4. Thirdly, and lastly, their doctrine of transubstantiation doth not only countenance, but confirm the ancient heresies of the Marcionites, Valentinians and Eutychians, that impugned the truth of Christ's human nature, for they taught that he had not a true, but a fantastical body; and what do our adversaries but approve the same indeed, though they seem to detest it in word? when they teach that his body is present in the Sacrament, not by circumscription, nor determination, but by a spiritual and divine presence, quomodo Bell. de Eucharist. lib. 3. cap. 4. Deus est in loco, as God is in a place, which is as much as to say, that his body is not a true body, but a spiritual body, that is, indeed a fantastical body. Again, the bread which they say is the body, is not bread in truth, but in show, after it is consecrated: for there is nothing of bread, but the mere accidents without a substance, according to their doctrine; and so it is in all reasonable construction no better than a fantastical thing, seeming to the outward sense, to be that which in truth it is not. Why may not those Heretics than reason from these doctrines thus? If Christ's body be a spiritual body in the Eucharist, and the bread be fantastical bread, then why might not his body be so also, when he was on the earth? But the former is true by your doctrine, O ye Romanists, therefore why may not the latter, which is our doctrine, be also true? But none of these Heretics can have any such advantage from our doctrine, which teacheth that Christ, in respect of his human nature, is resident in the heavens, circumscribed by place, and that he is present in the Sacrament, by the efficacy of his invisible, and powerful grace, after a spiritual manner, as Saint Augustine speaketh, and Aug. tract. 50. in joh. in v. 8. c. 12. that both the bread remaineth bread after consecration, and the body of Christ remaineth still a natural body, after the resurrection, retaining still the former circumscription, as Theodoret Theodoret Dialog. 2. 105. avoucheth: this taketh away all advantage from Heretics, which their doctrine doth manifestly give unto them. For these causes Petrus de Alliaco the Cardinal doth confess, that from our doctrine no inconvenience doth seem to ensue: if it Pet de Alliaco 4 q. 6. act. 2 s. Occa. in centiloq. Theolog. could be accorded with the Church's determination. And Occam, that it is subject to less incommodities, and less repugnant to holy Scripture. Thus we see, that in this first doctrine touching the Eucharist, there is more security, and less danger in our doctrine and Religion, then in theirs. 5. I come to a second point, which is, touching the merits of works: whereby the Romish Religion doth cast men into three eminent dangers which by our doctrine they are free from. First, of vain glory: for when a man is persuaded that there is a merit of condignity, in the work which he hath wrought, how can he choose but rejoice therein, and conceive a vainglorious opinion of his own worthiness: as the proud Pharisee did, when he bragged that he had fasted and prayed, and paid his tithes? seeing it is impossible, but that the nature of man which is inclinable unto vainglory, and self-love: if it have a conceit of any self-worthiness, should be puffed up with a certain inward joy, and pride: and therefore Chrysostome taketh it for wholesome counsel, to say, that we be unprofitable servants, lest pride destroy our Chrys. in Luc. 17 good works. 6. Secondly, of obscuring and diminishing God's glory and Christ's merits. For where merit is, there mercy is excluded: and where something is ascribed to man for the obtaining of salvation, there all is not ascribed unto Christ: and although they colour the black visage of this doctrine, with a fair tincture, to wit, that all our merits are from God's mercy and grace, and that our good works are died in Christ's blood, and thence receive all their virtue, and rigour: yet it is but a false pretence: false, because they acknowledge some merits before grace, as those of congruity, and such as issue from grace, yet in part, to be of nature aswell as of grace, as hath been already discovered: and a pretence, because, if they receive all their virtue from God's grace and Christ's blood, than they are not to be termed our merits, but Gods: neither can be said to deserve any thing at God's hand of a proper worthiness, as they teach, they do, but of God's grace and mere mercy, which they disclaim: a false pretence than is this, and doth not free them from this danger of diminishing God's glory: and this also is confessed by S. Augustine, who saith, that we live more sasely, if we attribute Aug. de bone perseverant. c. 6. all wholly to God, and dye not commit ourselves partly to God, and partly to ourselves: this the Romanists do, they divide stakes betwixt God and man, grace and nature, Christ and Adam. 7. Thirdly, of making the best uncertain of their salvation: for as they teach, no man can be certain of his own righteousness, nor of the goodness of his works, by reason of the manifold defects that cleave unto their best deeds, and also in respect of the unscrutable deceit of man's own heart, which is hidden not only from the eyes of other men, but even from a man's own self, and is known only unto God, as the Prophet jeremy telleth us, and also in respect of the strict jer. 17. 9 rule of God's justice, whereby they must be examined. For which cause, the holy man job saith of himself (according job. 9 2● as it is in the vulgar Latin translation) I was afraid of all my works. And Saint Augustine saith, and affirmeth the same; Aug. de peccat. me● it. & remis. lib. 2. cap. 10. Greg. moral. lib. 9 cap. 1. That though job was a righteous man, yet he himself was afraid of himself. And Gregory speaketh to like effect, when he saith; That the holy man job, because he saw all the merit of our virtue to be faulty, if it be strictly judged by him which judgeth within, saith rightly, If I will contend with him, I shall not be able to answer one for a thousand. Now, that which befell righteous job, how can it but be incident to all God's children? So, that though they talk of meritorious works in general, yet no man can be sure that his works in particular are such: and therefore no man, be he never so just, can be sure of his salvation. I speak not here of that certainty which is by faith, which they deny, but that assurance which is by hope, which they confess: for a man cannot possibly hope that he shall by saved by his works; when as he cannot possibly know, whether his best works are such as deserve the favour or disfavour of God. And if it is the property of all God's children by the example of job to be afraid of their works, then how can they repose any hope and confidence in them? now all this is so evident, that Bellarmine himself is Bell. de justif. lib. 5. cap 7. driven after his long disputes, and much ado in strengthening their doctrine of inherent righteousness, and merit of works, to confess ingeniously, like a good honest man, (being as it were sorry for all that he had said) that because of the uncertainty of their own righteousness, and the peril of vain glory, the safest way is, to repose our whole trust and confidence in the only mercy and goodness of God. But this we teach men to do, that flying from all vain confidence in their own merits, they may repose themselves only on the mercy of GOD in Christ jesus: and therefore ours is the safest way. 8. And if ours be the most safe, then theirs is most dangerous, which also S. Bernard in as plain terms affirmeth, when Bernard in Psal. qui habitat. he saith: Periculosa habitatio illorum, qui in meritis sperant, perculosa quia ruinosa: dangerous is the dwelling of those which trust in their own merit, it is dangerous, because it is ruinous. Now, who that is wise, will not choose to walk in the safest way, and refuse the dangerous? or to dwell in a strong and safe house, which will keep out the wind and weather; and not be overblown with any tempest, rather than in a ruinous cottage, which every blast is able to overturn? 9 The doctrine of Free will is of like nature: for is it not 3. Concil. Trid. ses. 6. cap. 3. Bell. de great. & li. arb. 5. l. 5. c. 29 Coster Enchirid. de lib. arbitr. dangerous (think you) to ascribe some power to man's own will for his conversion? as the Church of Rome doth, when it teacheth, that it is in man's free choice to accept, ●rr●iect Gods grace offered unto him: and so either to be or not to be converted. And is it not a safer course to ascribe all to grace; and nothing at all to will? and to say with our Saviour Christ, that without him we can do nothing: and with Saint Paul, That we joh. 15. 5. have no sufficiency in ourselves, to think a good thought, as of 2. Cor. 3. 5. Philip. 2. 13. ourselves. And again, That it is God which worketh in us both the will and the deed of his good pleasure. In the one, God hath all the glory of the work: in the other, man is equalled with God, will with grace, yea preferred before it, for they not only teach, that grace and will are like two men carrying Bel. de great. & lib. arbi. li. 4. c. 15 one stone, neither of them adding any strength unto the other, and both free when they will, to cast off the burden: but also, that God's grace and working dependeth upon man's will, not man's will upon God's grace. For thus they are not ashamed to say, even the best and most judicious amongst them. Licet in codem Bel. ibid. prorsus momento temporis, & naturae Deus & volunt as operari incipiant, tamen Deus operetur, quia voluntas operatur, non contra: i. Though the God of nature, and▪ free-will, begin to work together, at the same instant: yet God worketh, because the will worketh, not the will, because God. Now, is not this not only to equal, but also to subject God's grace to man's will, and to make the creature more powerful than the Creator? For by this doctrine, if a man himself be willing, and give admittance to grace, he may be saved; but if God be never so willing to save us, if we ourselves won't entertain his saving grace, all his labour is vain: and so man's will must needs be of greater power and efficacy, than God's grace: which how dangerous, yea impious a thing it is to affirm, let all men judge. I am sure Saint Augustine was of another mind, who saith not as the Romanists, that it is left to our free Aug. de corrept. & great. cap. 11. Idem de great. & lib. arbitr. ca 17. choice, either to use, or to refuse the grace of Christ, that standeth at the door of our heart, to be let in or thrust out as we list: but it is (saith he) by grace, not only that we can do what we will, but that we are willing to do what we can, and again, He worketh in us to will without ourselves, but when we are willing, than he worketh together with us. 10. But yet, this is not all the danger which ariseth from this doctrine, though even this is of sufficient fear; to terrify any godly man from embracing it: but there is more peril in it then so: the main danger of it is this, if it be not pure Pelagianisme, as it may well be thought, yet it marcheth on the very edge of the bank, so that if the foot do but slip, it is presently in the gulf of that heresy: for what did Pelagius hold, which the Church of Rome, in this doctrine of free-will, doth not either directly maintain or approach near unto? he extolled man's nature, as that a man without the name of Christ might be saved by free-will: so do they: for Andradius telleth us from the Council of Trent, that Heathen Philosophers having no knowledge of Christ, were Aug. denatur. & great. cap. 39 Idem Epist. 107. Idem cont. Pelag. & Celestin. cap. 32. Andrad orthod. expli lib. 3. pag. 277. justified only by the law of nature. He taught that it was in man's free-will, to give entertainment or repulse to God's grace: so do they. He affirmed that a man might prepare himself to grace by his own naturals, without any special work of the spirit: so do they. He, to cloak all with some colourable pretence, confessed, that notwithstanding all this, there was a necessity of grace required to all good actions. For thus he said (as witnesseth Saint Augustine) We so praise Aug ibid. nature, that we always add the help of the grace of God: so do they: albeit they strive for the freedom of man's will: yet they dare not but speak of grace, and grant unto it some office in a man's conversion, and therefore labour to reconcile nature's will, and God's grace together: Which nevertheless in fine they are never able to do, but are driven to confess, that it passeth the capacity and apprehension of man's wit and understanding. Howbeit, both Pelagius and they understand Bel. de lib. arbit. lib. 4. cap. 15. Benius cap. 20. pag. 353. Aug. Epist. 100 Bell. de. great. & lib. arbi. l. 6. c. 15. by this grace, nothing but a thing that is common both to the wicked, and the godly. This to be the grace which Pelagius required, Saint Augustine testifieth, and no other to be that which our Romanists speak of, witness Bellarmine, who affirmeth that the first grace of a sinner's conversion, is but only a persuading, which doth not determine the will, but inclineth it in manner of a propounding, object. And Coster, Coster Enchrid. de lib. arbitr. that calleth it not grace dwelling in the soul, but only an outward impulsion, or motion knocking at the door of the soul, and not opening the door itself: as the Scripture saith, that God opened Act. 16. 16. the heart of Lydia, but persuading free-will to open: and so standing at the Porter's reversion, and like a poor man waiting his leisure: much like unto the attending of Henry the Emperor at the city gate, three cold winters days barefoot, and barelegged, till it pleased the Pope to let him in. Thus humble grace must attend, till pride will be pleased to open the door unto it. I will not say, that in all this Papism and Polagianisme are all one, but (that they may see how loath we are to wrong them in the least circumstance) this is too too apparent that they incline by this doctrine very nigh to the borders of it, and almost touch the skirts. Who then will not think it a dangerous doctrine? And what mad man will voluntarily come to a person infected with the pestilence, when he may well pass by him in further distance? or walk in the very brink of a sleep bank, where if he do but tread awry he falleth into the Sea: whereas he may walk safely further off, without any fear or danger? our doctrine therefore touching free-will ascribing all unto God, and nothing unto man, and submitting the will of man to the grace of God, hath no affinity but opposition and contrariety to Pelagius heresy, is therefore the safer, and of every wiseman to be embraced, rather than theirs, which leadeth us apparently into all these dangers. 11. Their doctrine of satisfactions is also a most perplexed 4. and dangerous doctrine, and giveth no security to the conscience of a penitent sinner. For first, what safety is there in a man's own satisfactory works, when as all the actions and passions of a Christian (be he as absolute and perfect a man as possibly may be) by reason of the manifold defects and imperfections, which cleave unto his best works, are far short of that which they should be, and utterly unproportionably to God's justice? and this they themselves deny not: for the Rhemists grant, that every man (be he never so just) yet Rhem. in Mat. 6. 1●. because he liveth not without venial sins, may truly, and aught to say this Prayer, Forgive us our trespasses. But venial sins are sins, and stand in need of pardon; and God's justice requireth such a satisfaction, as is in every respect perfect: therefore our own works being tainted and stained with such sins, cannot stand in proportion with it. Is it not a dangerous thing then to trust to our own satisfactions: which by their own confession are subject to venial sins? and is it not more safe to rely upon his satisfaction only which is free from all stain of the least sin, and able to answer the strist justice of God in every respect? 12. Secondly, the satisfaction which Christ hath made, not only admitteth no exception, but is of infinite merit and value, to answer the infinite justice of God: but the satisfactions of a mortal man admit many exceptions, and are, if they were perfect, of a finite and limitable nature: and therefore cannot be proportioned to the infinite justice of God: whether is it more safe then to trust to an infinite satisfaction, that is, without all exception, or to a finite which may many ways be justly excepted against? I know, their cuasion is, that indeed it doth require an infinite virtue, to satisfy for the everlasting punishment of sin: but the temporal punishment being limited, may be satisfied for, by a temporal satisfaction: a mere collusion: for first, if a temporal pain, or finite action, can merit and purchase an everlasting reward, as they teach, why should not the same redeem from an everlasting punishment? their confession in the one condemneth their assertion in the other: and because they deny that our merits of satisfaction can release from hell, they must also of necessity deny, or at least blush to avouch, that our merits of purchase are of sufficient value to deserve heaven: hell and heaven being as of equal distance from man, so of equal merit or demerit to man. Secondly, satisfaction is not to be respected, to the quantity of the temporal punishment inflicted, but to the justice of him that inflicteth it: and so though the temporal punishment be equalled by the penance of a sinner: yet the justice of God which is infinite, is not satisfied nor equalled, and therefore the greatest penance cannot be termed a satisfaction to God: but Christ's satisfaction being infinite, equalleth the justice of God. Who would not then rather choose this, to rely upon for his salvation, than the other? Thomas Aquinas seeing this, ascribeth an infinity Aquin. supplem. q. 13. art. 1. ●d. 1 to human satisfactions, in respect that they are informed by grace: but therein he crosseth both all his fellows and their doctrine itself: for if they be infinite, than they must needs answer aswell for the eternal punishment as for the temporal, which they deny. 13. Thirdly, they themselves cannot agree about their satisfactions, as whether they be by precept and commandments: Vide D. Morton Protestant appeal l. 2. cap. 15. §. 7. and Doctor 〈…〉 ite pag 249. way to the true Church. or only by counsel and perfection, and not commanded: whether the virtue of satisfying be in the outward or inward act, or in both; whether they serve to take away the temporal punishment only, or the gilt of the sins, or the punishment of hell excepting the eternity: whether they be so necessary, that there can be no absolution without them, or that a sinner may be absolved by his contrition, and confession, without penal satisfaction: and lastly, whether the least satisfaction be sufficient for the greatest temporal punishment; or that a due proportion is to be observed. All these intricate questions are exagitated in this doctrine: some holding one thing, some another, without any just, and sure resolution: what a dangerous thing is it then to rely upon these uncertainties, which they themselves are not able to bring into grounded principles? how much safer is it to repose ourselves wholly upon that blessed satisfaction of our Lord and Saviour jesus Christ, in which neither Romanist nor Protestant could ever find any ambiguity or doubt; but that it is of absolute necessity for man's salvation, of infinite efficacy to appease the wrath of God, and of proportionable dignity to the justice of God? 14. Lastly, after they have with one hand stretched the worthiness of their satisfactions to the highest strain: yet they pull them down again with the other, and make them of no force: for let the satisfaction be what it will, yet the Pope's pardon can dissolve the bonds thereof: for it is a ruled case in their Religion, that all satisfactory punishment may be Suarez. ●om. 4. disp. ●0. sect. 3. released by a pardon: and this pardon may be obtained by saying not only over certain prayers, visiting certain Churches, worshipping certain relics, and kneeling to certain pictures, etc. but also by disbursing certain money out of their purses, that may come to the Pope's purse and coffers. Behold now the greatest danger of this doctrine, thy satisfaction is released and made no satisfaction, and it is released by him of whom thou mayst justly doubt whether he hath Gerson. 2. par. de Indulgent. authority so to do, and whether he may err in doing it: & he doth it de facto, not examining whether thou be truly penitent or no: but whether thou hast paid thy penitential tax or no: and that which is worst of all, he so granteth it, that it is always revocable, at his secret pleasure: so that satisfaction is made no satisfaction, by the Pope's pardon: the Pope's pardon is made no pardon, because it is bought with money; (thy money perish with thee, that thinkest this gift of Act. 8. 20. the holy Ghost can be obtained with money:) and the money is cast away: because the Pope may both err in his pardoning, and also revoke his pardon when he list, without giving any notice of the cause unto the party: what security can a Christian conscience find in these unsure principles? How much safer a course is it to rely upon Christ's satisfaction only, which is a true satisfaction indeed: not disannulled by any act either of God or man: not pardoned but performed, not purchased by money, but by faith which is more precious than 1. Pet. 17. gold: and lastly, not revocable by any power in heaven or in earth, but standing firm as an everlasting foundation, for the salvation of the elect? 15. Touching Antichrist, whether side doth more incline 5. to take part with his Apostasy, and is in most danger to be enthralled to his dominion, let any indifferent man judge: for whereas it is granted by all, both Romanists and Protestants, yea, and Fathers also, that Antichrist should be a Monarch claiming an universal jurisdiction throughout the whole World, and should also challenge to himself an infallibility of judgement: Protestants abhorring all such manner of subjection, and renouncing all such power in any creature, cannot possibly fall into the Antichristian gulf. But Papists Bell. de Rom. pontif. lib. 1. c. 5. professing the Pope to be the sole Monarch of the Church, and his judgement to be of infallible truth in the defining of matters C●●●er de Pontif. Salmer. in Epist. Paul. disp. 11. & 14. of faith, must needs be in more danger to be in antichrist's Kingdom: we cannot be slaves to Antichrist, because we admit no government like unto his in the Church, nor any such peremptory power of not erring in the government. But they professing a government and a power in that government, so agreeable to the state of Antichrist, may suspect themselves to be fallen into that Apostasy, as they are indeed over head and ears. Our religion then is more secure in this respect: whereas theirs, by their own principles, hath some affinity and correspondence therewith: and Antichrist himself may be in their Church, but cannot by any probable conjecture be in ours. 16 Again, for the Article of Invocation of Saints, the 6. Romanists that hold the affirmative, are in many respects subject to many more and greater dangers than the Protestants which hold the negative: for first, if their doctrine be not true, they manifestly detract from the glory of the Creator, and give the same unto his creatures. Whereas if our doctrine be false, we only detract from the glory of the creatures, and give it unto the Creator. Now, by how much it is a greater sin to do injury to the Creator, then to the creature, by so much the more dangerous is their doctrine, then ours: and as it is safer to ascribe that glory to God, which is due to man, then to man that, that is due to God; so is there more safety in our doctrine then in theirs. 17. Secondly, in respect of charity: if they err in this opinion, then do they turn the holy Saints of God into abominable Idols, and so offer that wrong unto them, which, they being jealous of God's glory, of all things most detest: as the examples of Paul and Barnabas, and of Peter, and the Act 14. 15. Act 10. 26. Revel. 19 10. Angel declare: but if we err, we only being jealous that God's glory may not be communicated to any other, deprive them of a little worship, which we think belongeth unto God, and in the mean while esteem them as blessed Saints, and honour them by praising God for them, imitating their godly examples, and keeping an honourable remembrance of them in our Churches. Now in charity, whether is a greater wrong to the Saints, to turn them into Idols, that is, into devils, or for zeal of God's glory, to take from them a little of their due honour? 18. Thirdly, in respect of conscience: if they do sin in this, it is the horrible and fearful sin of Idolatry, which being spiritual adultery, causeth a divorce between God and his Church: and is, if not in malignity above heresy, yet heresy in the highest degree: for it robbeth God, not only of his glory, but of his essence, and lifteth up another into his throne: but our sin, if it be a sin, is at the highest, even in the reputation of their slander, but heresy, and that in the lowest degree, consisting in matter of circumstance touching the worship of the creature, and not in any fundamental point of Religion, that concerneth the Deity. Now, whether conscience should be more afraid of this or of that, I think no man doubteth that hath a conscience. 19 Fourthly, we are sure that we cannot invocate any but the true God: for our Prayers are made unto the blessed Trinity, and to none other. But they are in danger to pray unto false Saints in stead of true, yea, unto those that either never were in rerum natura, or that are in hell: for the being of many of their Saints, is grounded upon their Legends and human Stories: Sum. Rossel. ●rt. in canonizat. which were subject to lying & erroneous deceit, & the sainting of many that are enrolled in that Calendar, dependeth upon the Pope's canonisation, which they themselves cannot deny but is subject to error; in so much that Caietane, a learned and Can. loc. li. 5 c. 5. Plati in Bonif 8. Catarrh adder's. nova dogmat. Caiet. p. 127. famous Romanist, is reproved by Catharinus another of the same stamp, for calling in question the pretended miracles for the Virgin Maries conception, saying, That if one Saint be doubted of, the rest also may be doubted of; and therefore, that no man can invocate or worship them, without manifest peril of Idolatry. Now many of their Saints may be justly doubted of, if not worthily rejected (Saint Augustine's saying being notorious) that many that are tormented in hell with Bell. de Sanct. beat. lib. 1. cap. ● the Devil, are worshipped by men in earth. Therefore their invocation must needs be dangerous. 20. Lastly, that God heareth our prayers, no man doubteth: but how the Saints hear them, whether by the declaration of Angels, or revelation of God, or in the glass of the Trinity, they themselves are not able to determine; what wise man now will rely his faith upon such uncertainties? and not choose rather to make his prayers to God, who, we are assured, heareth them, and knoweth the heart, rather than to them of whose knowledge and presence we have just cause to doubt. 21. The worship of Images and relics doth plunge the practisers thereof, into many apparent dangers, which the refusers cannot fall into. As first in show, at least they cannot but be judged breakers of the second Commandment, which forbiddeth the worship of any Image, of whatsoever is in heaven, earth or Sea, that is, in the whole world: but they worship many and divers Images, of all sorts: therefore in show must needs be transgressors of the second Commandment. Neither can they rid themselves from this crime, but by new devised distinctions of latria and dulia, I doll and Image, the one being of Heathen gods, the other of Christian Saints. And in a word, some of them are driven to say, that this Commandment was no part of the moral Law, but a mere ceremonial Vasques de aderat. lib. 2. disp. 4. cap. 4. precept, pertaining only to the jewish Church, as hath been shown before: upon what quicklands, and shelves are they driven, that cannot clear themselves from Idolatry, but by such desperate distinctions, which have no foundation in the word of God? the Commandment prohibiteth all worship of any Image, yea, of the Creator himself, and all his creatures: they come with their niceties of distinctions, and would make us believe, that not all worship, but that only which is called latria, is forbidden: nor all Images, but the Idols of the Heathen; that is, of such things as never were: nor to all people, but the jews only. I am sure, we in show▪ at least, and (in very deed,) in truth, do give more reverence to this Commandment: for plainly and directly, without distinguishing, diminishing, altering, or any ways wring the precept, we condemn all worship of all Images, in all people whatsoever, as impious and Idolatrous: so that we are in no dapger of transgressing this Commandment, as they are, if their distinctions help them not out. 22. This danger is in respect of God, another followeth in respect of conscience. The Paynims worshipped stocks & stones, that is, dead and lifeless things, as both the Prophet Esay, and the Prophet David do plainly avouch. Now, do Esay 44. Psal. 115. not the Romanists the like? for let it be granted, that their Images and those of the Heathen differ essentially, and that in truth: our Romanists worship not simply stocks and stones, but the things represented by them; yet this cannot be denied, but that in outward appearance, their worship hath great resemblance to that of the Heathen. For when they fall down before the cross, and say, All hail, O Cross, our only hope, etc. as it is in their Mass Book, and, Thou only art worthy to bear the ransom of the World: what do they, but at least in show worship a stock and a lifeless thing as the Paynims did? and when they say, they worship not the thing itself, but the thing represented by the Image, (as in the Cross, Christ that was crucified on the Cross,) what do they but excuse themselves by the same reason which the paynim did? for Seneca saith, that by jupiter standing in the Capitol, Senec. quest. nature. l. 2. c. 45. with lightning in his hand, they understood the preserver and governor of all things: and Peresius a learned Papist affirmeth, that few or none among the Gentiles thought their Idols Peres●rad. part. 3. pag. 45. to be Gods: yea, Saint Paul himself telleth us, that the Altar at Athens was dedicated to the same God that Paul preached, Acts 17. 23. though unknown unto them. So that in the matter itself, and in the manner of excuse, they are (without all doubt) cousen-Germanes to the Paynims: and if they be not in the gulf of their Idolatry, yet they confine very near upon the Coasts thereof: whereas we more wisely march aloof, and are afraid to approach any whit near unto them. This I speak by way of supposition, if their Image-worship be not the same with the Paynims: but if it be, (as it is indeed, as hath been proved before) then with the heedlessefish, they are leapt out of the frying pan into the fire: they are not any longer in the danger, but in the mischief itself: let them choose which of these they will, one they must needs fall into. 23. Thirdly, if we respect charity, this doctrine is in danger to break the cords thereof, by giving a double offence, one to their own silly ignorant seduced people: for they not being able to distinguish of their school distinctions, latria and dulia, proper and improper worship, nor to put a difference betwixt the Image and the sampler, which it representeth, and being warranted to fall down before the Image, do ordinarily fall into Idolatrous worship: which is so common and notorious a thing among the ruder sort, that Polidore Virgil, Cassander, and Agrippa, all professed patrons of Poly l. Virg. Invent. li. 6. ca 13. Cassand. consult. art. 21. Agrip. de vanit. cap. 57 Popish superstition do say, that it is an ordinary matter, A wonderful superstition that is nourished by Images, & so apparent, that it cannot be denied. Now if this were a scandal taken, and not given, they might in some sort be excused: but it is eunidently, not only occasioned, but caused, by reason that both the doctrine is involved with so many intricate questions and distinctions, that it is impossible for an ignorant person to discern thereof, and also because the Image itself (as the Prophet Habacuck telleth us) is a teacher of lies. For which cause, as Polidore Virgil reporteth, the Fathers, of all vices, Polyd. Virg. quo supra. condemned the worship of Images, for fear of Idolatry; the most execrable vice of all. The second offence is to the unconverted jews, who are most zealous in this point of the Law against Images, insomuch (as josephus reports of them) they joseph. Antiquit. lib. 15. cap. 11. did hate the very Images of men in their Heathenish Trophies, as being forbidden them by God. Now it is well concluded by a judicious observer of the Western Religions, (and S. EDW. S. without doubt is a most true observation;) that there is no one thing, in outward respects, that doth engender in the jews such a detestation of Christian Religion, and keep them from being converted, as the worship of Images in the Church of Rome; for they, and that by good reason, may thus dispute, If this Religion of Christians were of God, than they would not oppose themselves to the express Commandment of God in worshipping Images, which he hath so plainly forbidden: but they oppose themselves to God's Commandment, and worship Images; therefore their Religion cannot be of God. Hence it is, as the former learned Relator doth report, that at Rome, though all the jews in the City are constrained once a year to come to a Christian Church▪ and there hear a Sermon, for their pretended conversion: yet when as a Friar, before the beginning of his Sermon, holdeth up a Crucifix, and prayeth unto it, in their open sight, they are more alienated from the Christian faith by this odious spectacle, than all the reasons and arguments that he can use, are able to persuade them to the same. Behold two dangerous and fearful scandals which arise from this doctrine: one, to their own weak ones, of which our Saviour saith, that it were better for a man, that a millstone were hanged about his neck, and that he were thrown into the Sea, then that he should offend one of them: the other, to the obstinate jews, whose conversion shall be so beneficial to the whole world, as that Saint Paul calleth it life from the dead. Now our Religion Rom. 11. 15. is far from giving any such offence to one or other, either in this, or any other point thereof, if it be not utterly misconstrued and misconceived. 24. Again, in their worship of Relics, there is no security 8. at all, both in fear of Idolatry, which may be well committed to them, if they be true, in giving them a higher measure of adoration than they themselves allow of, which is easio to be done by the ignorant multitude: and also in fear of worshipping false relics, in stead of true, whereof there is no small number in the Church of Rome, as hath been already declared: and lasty, in fear of neglecting the true members of Christ, by a too sumptuous prodigality towards the bones of (I cannot tell what) dead men, or other creatures, as is most usual in their Church, and that in great excess: in which respects, it is without question a more safe course, that all such Relics were buried under the earth, with due honour of Christian sepulture, then that they should thus endanger both godly piety & Christian charity. And this is the conclusion of their Cassander, who saith, that it is more safe, rather honourably to bury those corruptible relics, and to draw the World to the worship of their spiritual relics, which neither time can corrupt, nor fraud counterfeit. 25. Again they hold and teach, that traditions are to be 9 Concil. Trid. Sess. 4. decret. do. Can. Canus loc. l. 3. c. 3 honoured, with equal affection and devotion, as is due unto the old and new Testament: and that there are many things belonging to the doctrine and faith of Christianity, which are neither expressly nor obscurely contained in the Scriptures. And therefore, by their own confession, they build many doctrines of their Religion upon tradition only, without Scripture, and acknowledge, that without tradition many of them would reel and totter. The Protestants hold the contrary, and constantly affirm, that the Scripture is an all-sufficient directory, and a most absolute and perfect rule for faith and manners: and therefore that we ought not to rely our faith upon any thing, but Scripture alone. Now let us consider, and examine whether of these two doctrines are more safe for a man to repose his soul upon. And that our doctrine is so, may appear first by the nature of the question itself, which is controverted betwixt them and us: for the question is not, whether the Scripture be the Word of God, or no: therein we shake hands, as an undoubted truth: but whether traditions be the Word of God or no: the affirmative they hold, we the negative, and that by great and strong grounds, which our adversaries themselves cannot deny, but that they carry great show of reason and probability. Now whether is the safer course, to rely our faith upon those principles that are unquestionably God's Word: or upon those that are controverted, disputed, and called in question? Any man that goeth about to buy a purchase, will sooner venture upon such a title which was never called in question, nor can indeed be doubted of, then upon a broken, disputable, and undecided title: he will look twice upon his penny, before he part with it, in such a case, lest caveat emptor prove him to be of little discretion, and teach him to repent when it is too late. This is the case of every Christian; we are to buy the truth, and Pro. 23. 23. not to sell it, as Solomon counseleth. Now who will not, that hath any grain of wisdom in his heart, rather lay out his money, that is, his soul and conscience (which as Augustine calleth it, is numisma Dei, Godscoyne, because his Image is imprinted Aug. in Psal. 65. therein) for the purchase of that truth, which is without all exception in the holy Scriptures, then for that which is said to be in traditions, but mixed with many doubts and ambiguities? It is a rule in Law, that abundans cautela non nocet: a man cannot be too wary in making sure his title to any thing whatsoever. How much more than should it prevail in cases of conscience, where the damage is not of house and land, but of our souls, which to every man ought to be more precious than the whole world? Here is an evident direction for our choice, if we either love the truth, or our own souls which must live by it. 26. Secondly, it may appear by the perpetual certainty of the holy Scripture, and variable uncertainty of unwritten traditions: for the Scripture was ever the same since it was Scripture, and so shall continue to the end of the World, no man daring to alter or change it, to add thereto or detract aught therefrom, for fear of the curse denounced against such presumption. But Traditions are, and have been ever most variable and unconstant: some that have been held for Apostolical traditions, being utterly abrogated and abolished: as threefold immersion, or thrice dipping in baptism for signification Canus loc. l. 3. c. 5 Maldon. in joh. 6 Durant. de ritib. lib. 3. cap. 24. of the Trinity: giving the Eucharist to infants, which was used 600. years in the Church: standing in public Prayers at Easter and Pentecost, and such like: and some altered and changed, as deferring Baptism until the feasts of Idem l. 1. c. 19 Easter and Pentecost, into baptizing upon any occasion; fasting upon Wednesdays and saturdays, into Wednesdays and Fridays; Binius tom. 1. Concil. fol. 247. Benius Scholar in lib. 7. constit. Clem. cap. 24. and so many ancient constitutions dispensed withal by the pretended Apostolical authority of the Church of Rome, as is confessed by them. And that this is an uncontrollable truth, that one famous example of the contention betwixt the East and West Churches, touching the observation of Easter, doth evince: for the one side pretended a tradition from Saint john and Saint Philip: the other from Saint Peter and Saint Paul. Now if some traditions be thus uncertain, subject to change, abrogating, dispensing, and abolishing, all must needs be of the same nature: and if all be of that nature, than there can be no security in conscience, to suspend our faith upon them: the safest way therefore is, to rely upon Scripture alone; the fullness whereof Tertullian adored, and of Tertul. contra Hermog. cap. 22. Hierom come. in tit. cap. 1. Aug. cont. litter. Petil. l. 3. c. 6. the authority whereof whatsoever was destitute, Jerome judged to be nothing but vain babbling: and besides the which, whosoever teacheth any doctrine of faith, Saint Augustine pronounceth anathema against him. 27. Thirdly, and lastly, by the infallible truth which shineth in the Scriptures, as the Sun in the firmament, wherein no error ever was found, no spots or blemishes, as in the Moon of traditions: no deceit, nor misleading, unless in sense perverted, as by Heretics to their own destruction: but many traditions have been as erroneous and deceitful in themselves, so the causes of much error in the Church: witness Papius, who (as Eusebius testifieth) broached many exorbitant Euseb. li. 3. c. 33. doctrines, under pretence of tradition from the Apostles, and drew many Ecclesiastical Doctors moved by his antiquity (for he was Disciple to john) into the error of the Chiliasts; and all the ancient Heretics almost: who flying from the Scriptures, did shelter themselves under the pretext Weston de triplic. hom. office l. 3. c. 22. either of philosophical principles, feigned gospels, or forged traditions: and hereof, many ancient traditions themselves give pregnant evidence, as those alleged by Clemens Alexandrinus, Clem. Strom. to wit, justification by philosophy, Repentance after death, Preaching the Gospel to the wicked in hell; which the Romanists themselves condemn: or that of Cyprian, touching anointing to be used in Baptism, and mixing wine with water, which Saint Augustine relected as erroneous: or that of Aug. cont. Cresconium. Iraeneus contra haereses. Iraeneus, who saith, that it was a tradition, that Christ suffered at fifty years of age; which is disallowed by all sound authority, and convinced of error by the Scripture itself. Of this kind a number more might be produced, if need required: but these are enough to infer the conclusion, that traditions are not of that infallible truth as the holy Scripture is, but rather subject to error and falsehood: and therefore it can be no part of Christian wisdom, to repose our faith upon them; for it is to build upon a sandy foundation, which will deceive the building, in time of need. 28. Auricular confession hath as little security in the practice 10. of it, as any of the former doctrines: for first it implieth inpossibilitie of performance, by requiring a perfect enumeration of all particular sins, both secret, and open, and that upon danger of damnation, the absolution being frustrate, if this condition be not observed. Now, because no man is able to perform this, therefore no man's conscience can be assured of the remission of his sins by that sacramental medicine: whereas on the contrary, he that confesseth his known sins to God, and forsaketh them with a general detestation of all other unknown, though many escape his Prou. 28. 13. remembrance, yet by God's promise is sure to find mercy: which is the doctrine of the Protestants. This is possible and easy to be done. The other impossible, and improbable: and that many learned of their side have ingeniously confessed, as Cassander, Rhenanus, with divers others. And albeit Cassand. consult. art. 11. pag. 82. Rhenan. argum. in Tertul. de poenit. Concil. Trid. sess. 14. cap. 5. Suar. tom. 4. disp. 22. the Fathers of the Trent Council in show seemed to qualify the matter with this limitation, that other sins which do not come into the mind of the party confessing, diligently thinking upon them, are understood as generally included in his confession: yet the jesuit Suarez confesseth, that the Priest cannot remit any one sin, except the penitent confess all that he ought to confess: and Maldonate another jesuit, that because Maldon. Sum. q. 10. art. 8. 3. the Priest can remit no sins but such as he heareth confessed, therefore he that must remit all, must hear all. And it is plain, that whatsoever the Council spoke, yet it meant no otherwise, by the reason which they give for necessity of confession: which is, that the penitent may be judged whether he hath sinned or no: and if he have, in what kind, and degree, to the end that proportionable penance may be joined to his offence: and therefore it is required, that not only the act of sin, but all the circumstances be discovered. (Who, Suar. tom. 4. disput. 22. §. 1. what, to what end, how, by what helps, where, when) which are the seven circumstances attending upon every action. Now how can the Priest judge of the nature, quality, & quantity of the sin, except he know it with all the circumstances? & if he know it not, how can he enjoin a competent satisfaction? And if no satisfaction be enjoined, than no remission either of the sin, or at least releasement from the temporal punishment thereof can be obtained. What a snare are men's consciences brought into by this intricate doctrine? How much freer and securer a course is it to confess necessarily to God alone, voluntarily to the Pastor, in cases of distress of conscience, and want of instruction, and penally to the Church in public, for satisfaction not of God, but of men, for some public offence committed? This is the doctrine of Protestants; which as it is free from impossibility, so it is full of safety. 29. Secondly, their doctrine leaveth the conscience in doubt, whether the sin be truly pardoned or no, by the absolution of the Priest: for the Priest being a man, is unable to search into the heart of a sinner: and so consequently may err in the use of the key: for if the Confessor be an Hypocrite, though he make a true relation of all his sins with all their circumstances, and be therefore absolved by the Priest: yet it is certain, that such an one is not absolved in Heaven, but stands liable to God's judgement: because there must be by their doctrine, aswell contrition in heart, as confession in the mouth, or else no pardon can follow: but a Priest cannot ●4 ●o●. discern of the heart. Nay further, many, if not most of their Romish shavelings, are unable to judge of the nature and quality of sin, much more of the quantity and degrees thereof; & so consequently can neither impose a just or proportionable satisfaction, without which no releasement; nor make the party understand the ease he standeth in: that he may take upon himself voluntary penance: or if need be, purchase indulgence from the Pope. In all which respects, it is danger to trust our souls upon such a slippery foundation: but he that confesseth to God his sins, and expecteth pardon at his hand only, is sure that he discerneth the secrets of the heart, and that he shutteth, and no man openeth, and openeth, and Revel. 3. 7. no man shutteth: and therefore if he absolve, though all the World condemn, he is on a sure ground: and if he condemn, though all the World acquit, he is in a miserable case. In this doctrine there is no uncertainty, but strong comfort to the penitent sinner, and terror of conscience to the obstinate and unrepentant. 30. If they say, that the absolution of a Priest is certain, unless there be a bar in him that confesseth, because our Saviour saith, Whosoevers sins you remit, they are remitted, and whosoevers sins ye retain, they are retained. I answer, that first, de facto, the Priest may err, but God cannot: Secondly, he cannot choose but err in absolving, if the penitent do err in confessing, which he is very likely to do: and thirdly, that when God purposeth to absolute a sinner, no barie can hinder the performance thereof: yea, he infuseth grace into his soul, to hate his sin, and power to forsake it. Is it not better then to trust unto God then to man, and safer to confess our sins to him that hath absolute power to pardon them, then to a Priest whose pardon depends upon the uncertainty of a man's true confession? These things be so clear, that no reasonable man can doubt of the truth of them. 31. Lastly, confession to God hath manifest and undeniable grounds in holy Scripture; but auricular Romish confession to a Priest, is by the judgement of their greatest Clerks, taken up only by a tradition of the Church, and not by any authority of the old and new Testament: witness their Canon Law, Panormitane, Peresius, Petrus Oxoniensis, Bonaventure, Canon de poenit. Panormit. sup. 5. de poenit. Peres. de traa●●. part. 3. consid. 3. Ceranz in Sixt. 4. Ouand. 4. d. 16. pro. 2. Rhen. Annot. ad Tertul. de poenit. Medina, Rhenanus, Erasmus with many more: and though the new Jesuits, and Rhemists avouch the contrary, yet they but therein cross their fellows, as learned and wise, as themselves, and yet are not able to allege any one direct proof of their opinion. Now is it not a safer practice to build upon Scripture then tradition, that is, upon God then man? And to choose that kind of confession which no man doubteth to be warranted from God, rather than that, which the patrons thereof themselves are at variance from whom it cometh? who that hath eyes, seeth not which of these is rather to be chosen? 32. Touching Purgatory, it breedeth divers dangerous 11. consequences, as to their holy Pope first, who taketh upon him to have plenary power over all creatures, especially over the souls in Purgatory, which the Canonists call peculium Papae, the Pope's peculiar: for it proveth him either to be a lying Prophet, or a cruel Tyrant: if he have full power over them, why doth he let so many thousand poor souls lie frying there without release? His suffering them to continue in that cruel torment, argueth him either to want power to relieve them, or mercy to put that power in execution: both which are unbeseeming qualities for Christ's Vicar. If they reply against this (as Antoninus doth) and say, that in respect Anton. part. 3. tit. 22. cap. 5. §. 6. & 7. of his absolute jurisdiction, he may absolve all that are in Purgatory: but if we regard the orderly execution thereof, in that respect the Pope may not, nor ought so to do: I say again, But why ought he not? if it be in his power? is it for fear to fill Heaven too soon with Saints? but that would be a great blessing, for then the consummation of all things would the sooner come: or is it for fear lest the justice of God should be fully satisfied by a proportionable punishment? But the Pope's indulgence can help that, for he hath in his treasure-house such a surplusage of Saints merits, that can serve to make good whatsoever is wanting in their behalf: and the Pope by their doctrine hath authority to dispense & dispose of these merits, at his discretion. Or is it for fear lest purgatory should be emptied, and so he should lose one part of his Kingdom? But our Saviour contented himself with heaven and earth to be under him and his dominion; and Saint Mat. 28. 19 Phil. 2. 10. Paul attributes to his regiment things under earth, that is, in hell: and will his Vicar needs have a larger dominion than his Master? But indeed this is the true reason. For if he should make a goal delivery, out of this infernal prison: then his chiefest sway were gone, yea, and his revenue too. It stands upon him therefore not to be pleased to deliver any out of these pains, unless he be well pleased for his pains: and if he be so, than the souls shall fly out of that place to heaven in whole troops, as they say they did, at the Prayer of a certain holy man, etc. In their leaden Legend this danger Legenda. lighteth upon the head of their head, the Pope, which, according to their doctrine, can by no means be avoided: it were better then for him to forego his profit which ariseth by purgatory, then to undergo such foul discredit. 33. Another dangerous consequence ariseth hencefrom, to all the professors of Religion in general: that is, a fearful presumption and security of sinning, when they are persuaded, that after this life they may be released from the pains of purgatory by the prayers, almesdeeds, Masses and other meritorious works of the living: for who would be afraid to sin, or careful to make his salvation sure in this life with fear and trembling, when he believeth, that by giving a sum of money at his death for Masses and dirges to be sung for his soul, he shall be certainly delivered out of purgatory? This must needs cast men into manifest presumption, if not of all sins, yet of venial sins, and ordinary offences, which are to be purged by that fire, as they teach. Is not our doctrine more sound and safe, that informeth us, that such as die in their sins, sink down to the lowest Hell, as hopeless after death to be relieved by anything that can be done for their sakes by the living? doth not this teach men betimes to be wise? and to finish up the work of their salvation before the night come? and make their peace with God, whilst they are here in the way of grace, not deluding their souls with a fond expectation of other men's devotions? Sure it is, that the opinion of purgatory and prayer for the dead, must of necessity nourish a presumption of venial sins at the least, which our doctrine adjudgeth to hell, without repentance, aswell as any other: and because few are able to distinguish betwixt mortal and venial sins, but judge them venial which are to God's judgement mortal, as their jesuit Coster confesseth, Coster Enchirid. de side special. when he saith, that that may seem a light offence unto man, which is heinous in God's sight: therefore it must needs also be in danger to breed a secret presumption of mortal sins also. And so, whilst they have a blind conceit of the suburbs, which is Purgatory, they cast themselves into the City itself, which is hell. 34. Lastly, this may be demonstrated to the conscience of any, not prejudiced with a blind zeal to the Romish Church by this reason: for that neither Purgatory nor Prayer for the dead, can directly be proved out of Scripture, as hath been proved before concerning Purgatory, and is apparent concerning prayer for the dead; there being neither precept nor promise, nor direct example in the whole volume of God's Book for the same, as is confessed by their own Bredenbachius: and Oslander li. Papa non Papae, c. 17. besides having no sound foundation in the consent of ancient Fathers, as hath been also proved: but being founded upon vain apparitions, and strange revelations of souls departed, which many of the Fathers were of opinion could not be, as testifieth Maldonate, one of their own Jesuits: for fear, Maldon. come. in Luc. 16. lest under that colour we should be drawn to superstitions: and others thought, that Devils did fain themselves to be the souls of dead men, as witnesseth Pererius another jesuit: yea, and Perer de magia lib. 1. cap. 11. Salmer come. in Rom. ●. disp. 52. some of their own Doctors have been persuaded, that all apparitions about Churches, are either demoniacal or fantastical: whereas on the contrary, our doctrine of two places is direct in Scripture, and was never denied by any authority, either of old or new Divines: I mean positively, that there is a Heaven and a Hell: wherefore, this we may safely believe, and repose our souls upon: but to entertain the belief of the former is as dangerous to the conscience, as doubtful to the understanding: seeing he that doubtingly undertaketh any action, is condemned as a sinner, because he Rom. 14. 23. doth it not in faith: Faith's object being God's Word alone, and not the uncertain conjectures of human opinions, much less the vain apparitions of dead ghosts. 35. Again, their doctrine of the absolute necessity of 12. baptism, excluding thereby infants from Heaven, and confining them to a Prison in the brim of Hell, there to endure the everlasting punishment of loss, is a dangerous doctrine, both in respect of piety towards God, and charity towards our neighbour, and certainty to a man's conscience: and consequently our doctrine that holdeth the contrary, is more safe, in all those respects. For touching piety, it is a great embasing to God's mercy, and a detracting from the glory of his grace, to think that Almighty God should in justice cast away the infinite myriades of unbaptized infants, or that his saving grace is so tied to the outward Sacrament, that he cannot, or at the least, will not save any without it: the first of these is confessed by many of the learned Romanists Caiet. in 3. Thom. q. 68 art. 1. & 2. Biel in 4. Sent. dist. 4 q. 2. Gerson part. 2. p. 303. Bel. de baptis. lib. 1. cap. 4. themselves, to be, à Dei misericordia alienum, not agreeable to the mercy of God, which exceedeth not only the deserts, but even the hopes of men. The second is confirmed, by a due comparing of the old covenant of the Law, with the new covenant of the Gospel: for if it be true, that children dying under the Law uncircumcised, were saved by the faith of their Parents (as Saint Bernard thinketh) yea, and is also Bern. Epist. 77. ad. Hug●n. de S. Vict. agreeable to the tenure of the Scripture: for many children died in the Wilderness without the Sacrament of Circumcision: it being omitted for those forty years by Gods own allowance: and David hearing of the death of his child, before he had received the outward character of Circumcision, as may be gathered out of the Text. did solace himself with 2. Sam. 12. this confidence, that the child was saved. Then it must needs follow, if the same privilege be not granted to the children of Christian Parents, that the covenant of the Gospel is not so large, as the covenant of the Law: nor God's mercy so bountiful to Christians, as to jews; nor the merits of Christ so effectual after his coming in the flesh, as they were before: by all which the glory of the Gospel and grace of Christ is much defaced, and the unbounded Ocean of God's mercy limited and stinted. 36. Touching charity, is it not an uncharitable conceit, to despair of the salvation of poor infants dying without Baptism? and that, both towards the infants themselves, who though they are borne in original sin, yet are innocent from actual transgressions: and towards the Parents, who being themselves within the covenant, hereby are deprived of that chief comfort of the covenant, which is, that God is not only their God, but the God of their seed: and towards the Church, that hereby is robbed of a great part of her children, and made unable to present young infants to her Husband Christ jesus. Children are little beholding to them for this doctrine, Parents less, and the Church, the mother of the faithful lest of all. And indeed so far is it from charity, that it is full of damnable cruelty. 37. Lastly, touching the perilous consequences that follow upon this doctrine, I need name but these three, to wit, first, that it maketh God more merciful to men of years, then unto tender infants: for they teach, that men of years (as Valentinian the Emperor) may be saved, by the Baptism of the Spirit, or by the Baptism of blood, which is Martyrdom, though they want the Baptism of water: but infants, albeit they may have the Spirit of sanctification, even in the womb, as john Baptist had, and may be Martyrs according to Bell de baptis. l. 1 cap 6. Mat. 2. their opinion, as the children that Herod caused to be slain, yet if they want the Sacrament of water, they adjudge them peremptorily to be banished from God's presence for ever. Now then children and men being in the same predicament: either the one must be admitted to God's favour aswell as the other, or it must needs follow, that God is partial and more favourable to the one than the other. If they say that men, though they have not the act of Baptism, yet they have votum, a desire unto it, which being intercepted by some sudden accident, is supplied by inward grace: I answer with Bellarmine, that Bell. de baptis. l. 1 cap. 9 as another man's sin was the cause of the damnation of infants, so other men's faith sufficeth them unto baptism. Why should then the desire of one man be of more efficacy to his salvation, than the desire and purpose of the Church for the salvation of infants? To this purpose their own learned schoolman Aquin. 3. part. q. 68 & 69. saith, that the child before it be baptised, is in some sort partaker of the Sacrament of Baptism, even by the faith of the Church, which hath vowed him thereunto. And Bonaventure, as Cassand. de baptis. Infant. fol. 148. par. altera. he is reported by Cassander, saith, that infants are disposed unto Baptism, not according to any act of their own, but according to the act of other: because the mercy of God imputeth to them as their own will, the will of another. Infants therefore stand still in as good case in every respect, as men of years, if not in better, both being unbaptized, and the one dedicated to God by their own desire, the other by the purpose & desire of the Church: and therefore, either these may be saved aswell as they, or else God is not so merciful to them, as to these: which is no less than impiety to think, and blasphemy to pronounce. 38. Another wicked consequence that followeth upon this doctrine, is, that it maketh God the Father, the Son, and the holy Ghost, even that blessed Trinity, that is the fountain of all truth and goodness, to be liars and teachers of untruth. For God the Father saith to Abraham, I will be Gen. 17. 7. thy God, and the God of thy seed. And that this is not to be understood of the seed of Abraham according to the flesh only, to wit, the jews, but much more of his seed according to the Spirit, which are faithful Christians, may appear both by that which is in the very same place, where it is called Gal 3. 14. an everlasting covenant, and by Saint Paul's testimony, who affirmeth that the blessing of Abraham was to come on the Gentiles through Christ jesus, aswell as on the jews. God the Son saith, Suffer little children to come unto me, for of such Mat 19 14. is the Kingdom of Heaven: plainly affirming that the Kingdom of Heaven is pertaining to little children, and not barred up against any, as our Romanists teach it is, against such little ones as die without baptism. Our Saviour saith without exception, that the Kingdom of Heaven belongeth unto them: they, as it were to make him a liar, bring in an exception and say, that except they be baptised, not Heaven, but Lymbus belongeth unto them. And the holy Ghost by the mouth of Saint Paul saith, That the children of believing 1. Cor. 7. 14. Parents are holy: the reason is, because the root is holy, and therefore the branch must needs be holy: and if children may be holy before they be baptised then by the same rule they may go to Heaven before they be baptised: for as no man without holiness can see God: so with holiness none can be banished out of the sight of God. And thus this doctrine giveth the lie to every person of the blessed Trinity. 39 If they say, that it is our saviours doctrine, that except a man be borne again of water and the holy Ghost, he cannot enter into the Kingdom of Heaven, and therefore, all those general promises are to be restrained by this exception (if they be baptised:) I answer out of Bellarmine, that God is not tied to his Sacraments, but can save them by Bell de Christo lib. 4 cap. ult. Cassa●d. de baptisanfant. par altera fol. 128. 134. his especial grace: as also witness divers others of their learned Doctors. And therefore, whereas our Saviour saith, Except a man be borne again, etc. it must needs be understood by another exception, to wit, of cases of necessity, where Baptism cannot be obtained, and is not contemned: for not the want, but the contempt of Baptism is damnable. 40. The third and last inconvenience that ariseth from this doctrine, is, that it is the mother of divers strange paradoxes and gross absurdities, as not only of Lay men's Baptism, yea, of Pagans, and that in scorn, but also of changing the true element into lee, or broth, or puddle water, and that which is most strange, of baptizing the child in the mother's womb before it be borne, or ripping up the mother's belly, in case the child be in danger of death, etc. some of all which absurdities are held by them all, and all by some. Is it not then more safe to hold that opinion which is more respective to God's glory, agreeable to Christian charity, and free from all these dangerous consequences? 41. To conclude, omitting many other of their doctrines, 13. which might easily be shown to stand in the same case of dangerous tenure, and hath in part already been manifested; as their doctrine of set fasts, implicit faith, venial sins, dispensations with others more: I propound for the last instance, that doctrine of doctrines, the very groundcell of their ruinous Religion, touching the verity, authority and singularity of their Church, which they vaunt and brag to be the only true Catholic Church of Christ, and to have a pre-eminence over the Scriptures, and without the which to be no possibility of salvation: that there is no safety in these positions many reasons will evince, as first, if it should be true, that out of the bounds of that Church, none could be saved then those famous Churches of Asia, which were in Pope Victor's time, that opposed themselves against the predominance of the Church of Rome, were all damned, wherein flourished many holy Martyrs that gave up their lives for the testimony of jesus. Then Saint Cyprian and all the Bishops of Carthage, to the number of fourscore, that in a Council at Carthage set themselves against Pope Stephen and his Council, were damned: and Saint Cyprian must be no longer a Martyr but a Schismatic; and then S. Augustine with the whole Church of Africa and troops of Martyrs and Confessors should not be crowned with bliss, but tormented in hell, for they rejected the yoke of the Bishop of Rome's authority, and would not admit that any should make appeals from them to Rome. This horrible and uncharitable inconvenience doth arise from that dismal doctrine, The Church of Rome is the only Catholic Church, and out of it there is no hope of salvation: now that these holy and heavenly Martyrs and Confessors of jesus Christ were out of it, appeareth by their most received definitions, of a Catholic and a Schismatic: A Catholic (faith Bellarmine) is Bell. de Eccles. milit. lib. 3. ca 2. he, that is subject to the one Pastor the Pope, whereby he makes the essential form of a Catholic, to be his union and conjunction Tollet. instruct. Sacerdot. l. 1. ca 19 with his head the Pope: and a Schismatic (saith Tollet.) is he that doth separate himself from the head of the Church and the Vicar of Christ. I assume but Cyprian, Augustine, and those other famous Bishops did not acknowledge any subjection to the Pope, but separated themselves from his dominion; therefore they were by their doctrine no Catholics but schismatics, and consequently out of the Church, and so out of salvation: a damnable conclusion. 42. Secondly, they peremptorily avouch, that none of us being not members of their Church, can be saved: we on the contrary charitably believe, that many of them that are ignorantly members of their Church, if they hold the foundation of jesus Christ, and depend upon his merits, not their own, so that their ignorance be simple and unaffected, may be saved. And hereupon they conclude, that it is safer to be of that Church, wherein by our own confession, a man may be saved: then of that to which they deny all hope of salvation: but it is a conclusion made by confusion. For who seeth not, that that is more likely to be the true Church, which is animated with charity, then that which is void of charity? and that it is safer to harbour under her wings, that is charitably affected even towards her enemies, then under her, that is so miscarried with envy, that she committeth all to the pit of Hell, that are not of her fellowship and profession: especially, seeing Saint Paul chargeth the Thessalonians, that If 2. Thes. 3. 14. any man obey not the Gospel, they should note him with a letter and have no company with him, that he may be ashamed, yet 2. Thes. 3. 14. 15 they should not accout him as an enemy, but admonish him as a brother? If then it be safer to think charitably of those that are without, then utterly to condemn them all: than it must be also safer to be a member of our Church then of theirs. And to make the matter more clear, Saint Augustine is flat of Aug. init. Epist. 162 Glorio. & ●lensio, etc. our mind; to think more Christianlike of Heretics (as they repute us) than they do: for writing against the Donatists, thus he saith, They that defend their false doctrine without obstinate boldness, especially, if they be not such as have been authors of those errors, but either received them from their Parents, or were seduced by others, and do carefully seek the truth, being ready to be reform, assoon as they shall see their errors: such men are not to be esteemed as Heretics. Thus writeth Saint Augustine, whereby he condemneth the practice of the Church of Rome, and justifieth ours as more agreeable to the rule of charity: and thus, that reason whereby the Jesuits seduce many ignorant persons, falleth to the ground, and maketh more against them, then for them. 43. Thirdly, if the Church's authority be above the authority of the Scriptures, then are men to be preferred before God, and that which is subject to error, before that which can neither err nor deceive: for the Church consists of men: but the Scripture is immediately from God, and the Church may err, though not in fundamental points: but the Scripture cannot err, no not in the least titte: the truth of this allegation is grounded upon those reasons. First, because every particular Church may err, as is confessed, and therefore the whole Chuchin general may err also: for such as is the nature of the parts, is the nature also of the whole. Secondly, Counsels, which are their Church representative, have erred, as is notoriously known to all, and confessed by Saint Augustine, who saith, that the decrees of provincial Aug. de baptis. cont. Donatist. lib. 2 cap. 3. Counsels are subject to reprehension. Yea, former general Counsels may be corrected by them that follow, as the Council of Arimine, by the Council of Constantinople, the second of Ephesus, by the Council of Chalcedon: the Council of Carthage, by the first of Nice, and the second of Nice, by the Council of Frankford. Thirdly, the Pope, that is, the Head of the Church, hath erred; this is also confessed, therefore the body can claim no better privilege: but saith the same Augustine, There is no doubt of the truth of any thing Idem ibid. which is contained in the Scripture. Therefore, who can doubt to place the resolution of their faith, as the safest course on the Scripture, rather than on the Church; especially, seeing no particular writer of the holy Scripture can be taxed with the least error but many particular parts of the Church, whether we respect the imagined head, which is virtually the whole Church, in their estimation, or the chief members in gross, as the Counsels, or the divided joints, as particular Congregations, may justly be challenged, as tainted with divers errors in doctrines of faith. 44. Lastly, the Church of Rome may be the whore of Babylon, and so the See of Antichrist, if not necessarily as we avouch, yet coniecturally as no man can deny; because spiritual Babylon is said to be a City situate upon seven hills, and not only so, but that reigned over the Kings of the earth; both which notes directly agree to the City of Rome: but the Church of Protestants cannot by any likelihood be that whore, seeing neither of those marks do in any respect belong unto it. Is it not safer then, to rest ourselves in her bosom, which by all probability is an honest Matron, then in her arms, which is a suspected harlot? If Caesar would have his wife to be without suspicion, than every Christian had need to look to his faith, whereunto he is as it were married by the Spirit of God, & whereby he is married unto Christ, that it be not only sincere, but also free from all suspicion or likelihood of error. 45. Thus we see, in these few main points of the Romish Religion, compared with our contrary assertions, that it is a far safer course, to be a Protestant, than a Papist: let all indifferent persons judge and discern betwixt us: and I pray God direct them by his Spirit to choose the truth. 46. There is one thing yet remaining, whereby this may 14. further appear, and so and end of this whole discourse: and that is, that there is no one point of doctrine wherein they differ from us, but is contradicted by some of their own learned Writers shaking hands with us, and crossing their own Pewfellows: whence from, ariseth not only another strong argument of greater security in our Religion then in theirs, which hath the suffrages of the greatest enemies to uphold it, but also of unresistible truth, which worketh so upon the consciences of the adversaries thereof, that it forceth them, will they, nill they, to acknowledge it, now and then, as the Devil himself was constrained to confess Christ jesus to be the Son of God. I might write a whole Volume of this point alone: but I will propound here only some few instances, and so shut up this Treatise. 47. Protestants teach that a man is justified by faith alone, 1. whereby the righteousness of Christ is imputed unto him: and not by the inherent or adherent righteousness of his own works: the same is confessed by Thomas Aquinas, Aquin. in Gal. 3. lect. 4. & in Rome 3. lect. 4. & in 1. Tim. 1. lect. 3. Pighius cont. Rat. spon. cont. 3. pag. 47. who saith, that no man is justified with God by his works, but by the habit of faith infused: and again, that there is in the works of the Law, no hope of justification, but by faith only: and by Pighius, who holdeth, that there is in us no inherent righteousness whereby we may be justified, but that our justification is by Christ's righteousness imputed unto us: and by the Divines of Collen, who affirm, That the righteousness of Antididag. C●l●. pag. 29. Christ imputed unto us, and apprehended by faith, is the principal cause of our justification: and by Cassander, who approveth Cassander consul. art. 4. the justif. of our doctrine of justification by faith alone, and imputed righteousness, So that we exclude not from this faith, repentance, amendment of life, new obedience, etc. Lastly, by Ferus Stapulensis, Peraldus, and divers others, yea, almost all of them, when at the point of death they come to the point of try all, fly to this sacred anchor of Christ's righteousness alone, renouncing all righteousness in themselves, as the famous example of Stephen Gardiner declareth, who lying on his deathbed, reposed himself on the righteousness of Christ only, for his salvation: and being told, that it was contrary to his former resolution, answered, that though it was the truth, yet that gap was not to be opened to the people. 48. The Protestants hold, that our best works are stained 2. with so many imperfections, that they cannot merit any thing at God's hand, except it be hell fire and damnation; and that though God of his mercy reward good works with eternal life, yet it is not for any condignity that is in them, but for Christ's sake, into whom the party working is engrafted and made a member. Many learned Romanists are of the same opinion: Bellarmine saith, that in regard of the uncertainty Bel. de justif. lib. 5. cap. 7. Walden. tom. 3. de sacram. c. 7. Bell. de justif. lib. 2 cap. 2. Ferus in Mat. cap. 20. vers. 1. Greg. A iminens. p. 1. d. 17. q. 1. art. 2. p. 89. Durand. q. 2. dist. 27. p. 200. of our own righteousness, and danger of vain glory, the safest way is, to put our confidence in the sole mercy and goodness of God. Waldensis writeth, He is a sounder Divine, a faithfuller Catholic, and more agreeing to the Scriptures, that simply denieth merits, and saith that the Kingdom of Heaven is from the mere grace and will of the giver; not from any desert of the Receiver. Of the same opinion was Albertus Pighius, as witnesseth Bellarmine. Ferus saith, Whatsoever God giveth us, is of grace, not of debt. If therefore thou desire to hold the grace and favour of God, make no mention of thy merits. The same hold Gregorius Ariminensis, Durandus, Stella in Luc. c. 7 Stella, with many more, renouncing all the new Rhemish doctrine of merits of condignity, taught by the School, & furbished over by the Council of Trent, and refining jesuits. All these being sworn subjects to the Church of Rome, yet being constrained by the conscience of the truth, do as fully and perfectly maintain our doctrine, as if they were the rankest Protestants in the World. 49. Protestants deny all free will to grace, before it be 3. quickened and lived by God's Spirit. Many learned Romanists teach the same doctrine. Laurentius Valla (as Bellarmine Bel. de great. & lib. arbit. l. 4. c. 5. Lombard. lib. 2. dist. 25. reports) wished that the name of free-will were utterly taken away. The Master of Sentences avouched, that free-will, before grace repair it, is pressed & overcome with concupiscence, & hath weakness in evil, but no grace in good; and therefore cannot but Dom. Bannes 2. q. 24. sin damnably. Dom. Bannes affirmeth, that it is false, and worse than false, that any man, without the special and supernatural help of God, can be able to do a supernatural act. Ariminensis Ariminens. 2. d. 29. art. 2. Suarez de auxil. great. lib. 3. c. 20. calleth the Romish doctrine of free-will, Pelagianisme. The jesuit Suarez saith, that divers Romanists say, that it is a rash and heretical opinion to affirm, that when grace is equally offered to two, that one of them could be converted, and not the other. What could any Protestant say more? 50. Transubstantiation, circumgestation, and subtraction 4. of the Cup, are denied by many of their own side, as well as by us. Durand saith, It is great rashness to think, the Durand. 4. d. 11. q. 1. body of Christ, by his divine power, cannot be in the Sacrament, unless the bread be converted into it: and therefore that he holdeth the contrary, only for the Church's determination. So also saith Scotus, There is no Scripture to enforce Transubstantiation, Scot 4. d. 11. q. 3 Occam. in Ce●tiloq. theolog. except ye bring the Church of Rome's exposition. Occam saith, that that opinion, that the substance of the bread remaineth, is subject to less inconveniences, and less repugnant to reason and holy Scripture. The custom of circumgestation of the host (saith Cassander) may Cassand. consult. art. 22. be left with greater profit to the Church, if it be wisely laid down: both because it is but a new invention, as also, because it seruethrather for pompous ostentation, then for any godly devotion: and so (as Albertus Crantzius saith) is contrary to Christ's institution. Pope Gelasius (witness Gregory of Valintia) Greg. de Valent. lib. 2. de Idolat. cap. 5. Cassand. consult. art. 22. said, that the substance of the bread and wine in the Eucharist do not lose their nature. Touching abstraction of the Cup, their learned Cassander acknowledgeth, that for the space of a thousand years after Christ, the people communicated in both kinds: and that in Greece and Armenia they do still: and the best Catholics earnestly desire a reformation of this matter in the Church of Rome. And Durand their schoolman , Durand. Ration. l. 4. c. 55. that the receiving in one kind only, is not a full sacrament all receiving: for though that in the consecrated host Christ's blood be contained, yet it is not there sacramentally, in that the bread signifieth the body, and not the blood: and the wine the blood, and not the body. Of the same mind were Alexander Albert, mag. in 4. Sent. dist. 8. art. 13. Alex. Alens. q. 5● Biel in can. tect 52. Alensis, Albertus magnus, Biel, with others more: this last affirming, that in the Apostles times all did receive the wine aswell as the bread, because God is no respecter of persons. The second, that it is of greater use and profit to the faithful: and the first, that it is a matter of greater merit. Thus all these Schoolmen 5. Panor. super 5. de poenit. & remiss cap. omnes. Peres. de tradit, part. 3 consid. 3. Ouand. 4. dist. 16 pro. 2. Refert. Henric. Sum. p. 206. Rhenan, annot. ad Tertul. de penitent. Erasm. annot. ad Hierom. de obitu Fabi●l. Caiet. in 3. Thom q. 80. art. 4. Grat. decret. de poenit. d. 5. cap. In poenit. Acosta lib. 6. de procurand. Ind●r sal. c. 16. do protestantize in this point. 51. Auricular confession is denied by Protestants, to be necessary for the remission of sins, and to be commanded by God. The same is averred by Panormitane, Peresius, Bonaventure, Medina, Rhenanus, Erasmus, Cajetan, etc. all of them concluding with one voice, that it is a doctrine derived only from a positive Law of the Church, and not from the Law of God; yea, and the last that is named (to wit Cardinal Cajetan) is bold to say, that it is so far from being commanded, that every one should be shriven, before he come to the Communion; that the contrary is insinuated by the Apostle, where he saith, Let a mantry himself: And Gratian confesseth; that Ambrose, Augustine, Chrysostome, Theophilact, and other Greek Father's thought, that secret confession was not necessary. And lastly, Acosta, a famous jesuit, avoucheth, that it would be well for the Indians, if the bond of confession might be taken away, lest they should be constrained to commit so many and so grievous sacrileges. 52. So the Romish doctrine of satisfactions is utterly condemned 6. by Protestants; and not only by them, but by many of their own learned Doctors: for the Divines of Louvain (as Bellarmine witnesseth of them) and others, did certainly Bell. de Indulg. lib. 1. cap. 4. defend, that the sufferings of Saints cannot be true satisfactions, but that our punishments are remitted only by the personal satisfaction of Christ. And Panormitane saith, that a man may be inwardly so penitent and contrite, that he shall need no satisfaction at all, but may be absolved presently without any penance doing. And another, that the treasure of Indulgences Vide morton's Apol. lib. 2. cap. 12. p. 398. doth consist only of the merits of Christ, and not of the satisfactions of Saints, because the merits of Christ are of infinite value. 53. Protestants condemn the worship of Images, taught 7. and practised in the Church of Rome, but they are not alone therein: but have many Romanists for their abetters and companions. Cassander concludeth out of Saint Augustine, Cassand. consult. that there were no Images in all the Churches of his Diocese. And Polydore Virgil writeth, that by the testimony of Jerome Polyd. Virgil de Invent. l. 6. c. 13. it appeareth, how in a manner all the ancient Fathers condemned the worship of Images for fear of Idolatry: thus speaketh he in his uncorrupted editions, but in his later editions, his tongue is tied by the Belgic Index: others, as Holcot, Durand, Index Belgic. in Polyd. Virgil. Holcot lec. 157. in Sapient. Durand. 3. d. 9 q. 2. Alphons. haeres. verb. adorat. Sixt. Senen. bibl. lib. 3 annot. 247. Abbas Vrsperg. anno 793. Rhegino an. 794 pag. 30. Concil. Mogunt. anno 1549. sub Sebast. c. 41. & 42. Alphonsus, flatly affirm, that no worship at all is due to an Image, neither is it lawful to worship it: divers Counsels also decreed the same, as the ancient Council of Eliberis propounded this only remedy against Idolatry, that no Images should be painted in Churches: but this Council was not Romish, for Popery was then scarce in the Embryo: therefore of later time a mere Romish Council, to wit, that of Frankford, consisting of many Romish Bishops and the Popes own Legates, condemned all worship of Images: and a later yet, to wit, the Council of Mentz, held in the year 1549. decreed, that the Image itself was not to be worshipped: but that by the Image of Christ, men should be stirred up to adore Christ: which is contrary to the new professed doctrine of the Church of Rome. 54. Many Romanists, as well as Protestants, reject the intercession and invocation of Saints, as an Article not found either in the old or new Testament. In the old Testament (saith Salmeron) The Patriarches used not to be invocated, both Salmer come. in ●om. 2. disp. 8. because they were not in perfect estate of blessedness, and also, because there had been then a danger of Idolatry, to offer that honour unto them. And for the new Testament, the same jesuit confesseth, that this article is not expressed, because the I●● ibid. disp. 1. jews would have thought it an hard matter to invocate Saints departed, and the Gentiles would have taken occasion to have thought, that the worship of new Gods had been prescribed unto them. Of the same opinion was Ecchius, who peremptorily Ecchius Enchir. Faber Stapul. praef. in evang. affirmeth, that the invocation of Saints departed, is not commanded in the holy Scripture. And Faber Stapulensis thus writeth, I would to God, that the form of believing might be fetched from the Primitive Church, which consecrated so many Martyrs to Christ, and had no scope but Christ, nor employed any worship to any, save to the one Trinity alone. 55. That a Christian may be certain of his own standing 9 in present grace, and of his future salvation, is the doctrine of Protestants, denied by the Church of Rome, and yet approved by many of her dear children: as for example: Every one that believeth, seeth that he doth believe (saith Dominicus Dom. Bannes in T●om. 2. 2. p. 359. Bannes) A Christian man, by the infallible certainty of faith which cannot be deceived, certainly knoweth himself to have a supernatural faith (saith Medina.) Some spiritual Medina 1. 2. q. 112. art. 5. men may be so certain that they are in grace, that this their assurance shall be free from all fear and staggering (saith Vega, reported by Gregory de Valentia. And touching assurance Greg. de Valent. tom. 2. p. 957. Medina quo supra. Staplet. de justi. lib. 9 cap. 11. Dom. Bannes 22 q. 18. art. 4. of eternal life, the same Medina saith, that he would have every believer certainly to hope that he shall obtain eternal life. And of the same opinion are all the rest of them, save that they will have this certainty to be of hope, and not of faith: and so the difference is in words, and not in the thing; for they make it to be without doubting or wavering, firm and assured, aswell as we. 56. That concupiscence is a fin in the regenerate, is affirmed 10. by Protestants; contrary to the received doctrine of the Church of Rome: & yet many Romanists themselves shake hands with the Protestants in this point: as Ribera a jesuit, R●b●r come. in He●. 12. who writing upon the twelfth of the Hebrews saith, that by sin hanging fast upon, is meant the concupiscence of the flesh against the holy Spirit, which the Apostle useth often to call by the name of sin: and Tanner, another jesuit, acknowledging Tanner exam. Hu●. Reucl. c. 13. §. sed quia. that concupiscence in the regenerate, is called sin by the Scripture, saith, that it is a great wickedness, to traduce as blasphemous, the manner of speech, true in itself, and imitating the Scriptures: yea, and Stapleton calleth it a certain iniquity, Stap. de concupiscent. in Renat. lib. 3. cap. 2. Bel. de justif. l. 4. cap. 13. Cassand. confut. art. 2. and obliquity not only against the dominion of the mind, but also against the Law of God. Now Bellarmine telleth us, that whatsoever is contrary to the Law of God, is mortal sin. Cassander playeth the Protestant in direct terms in this point: for he saith, that if we respect sin as an iniquity or disease, which must be resisted by the spirit, lest it burst forth into unlawful acts, concupiscence is not unfitly called sin: but if we respect it as an offence to God, and guiltiness to which punishment and damnation is answering, it is not thus sin in the regenerate. 57 Touching marriage of Priests, which the Church of Rome condemneth, as execrable, filthy and abominable; & we allow as holy and lawful: we have their own Doctors 11. on our side, and against their own mother. Gratian saith, Grat. Caus. 26. q. 2. Can. Sors. Espens. come. in Tit. cap. 1. Caiet. tom. 1. tract. 27. Pius 2. Epist. 321. & apud Plat. in eius vita. Panor. de Cler. conium. c. cii olim Cassand. consul. art. 23. Eras. annot. in 1. Tim. 3. p. 533. that marriage of Priests is not prohibited either by legal, or evangelical, or yet Apostolical authority, but by Ecclesiastical only. Espenseus saith, that for many hundred years after the Apostles time, by reason of the want of others, Priests were married. Cajetan affirmeth, that if we stand only to the tradition of Christ and his Apostles, it cannot appear by any authority or reason, that holy order can be any hindrance to marriage, either as it is an order, or as it is holy. Pius the second, one of their own Popes, affirmeth, that it is better for a Priest to marry, then to burn, though he have vowed the contrary: and that there be many reasons to forbid Priests marriage, but more to allow it. Panormitane, Cassander, Erasmus, do all agree, that in regard of the monstrous and filthy effects that follow a vowed single life, it were better both for God's glory, and the avoiding of scandal in the Church, that liberty of marrying were granted to all men. And Espenseus and Agrippa do grieve and Espens. come. in Tit. c. 1. Agrip. de v●●it. cap. 64. blush, to behold rather Concubines and Stews to be permitted to their Clergy, then lawful wives. 58. The Pope's Primacy, or rather Supremacy in all affairs, 12. and over all persons, challenging the jurisdiction of both swords, and authority of supreme judicatures in cases of controversy, and interpretation of Scripture with an infallibility of judgement, is the very foundation of Popery: & yet the same is razed not only by Protestants, but by many of their own rank, that are both by name and profession Papists. Concerning his temporal jurisdiction, so stiffly maintained by Bellarmine and the jesuits; our Wisbich Priests Libel. Colleg. Wisbish in Resp. ad ordin. jesuit. patron. gen. p. 15. Espens. con. in Tit. 3. degrees. 10. Tolos. de repub. l. 26. c. 7. & 10. Bell. de Rom. pontif. l. 5. c. 7. affirm, that this power was never given unto Peter. Espens●us condemneth it in direct terms. Tolosanus confesseth, that for two hundred years after Christ, it was never read, that Christians attempted any thing against their Emperors: and that this was not for want of strength (as Bellarmine would have it: he saith▪ that even than they did not attempt any such thing, when in number and strength they might make their party good: but in this extolled their Religion above all other, by defending this most holy doctrine, That all men ought to obey the Magistrates. The notable and learned Treatises of Barclay a French man, Blackwell, Warberton, etc. our Countrymen, all professed Romanists, do peremptorily and plainly by many reasons confute the same. Touching his spiritual jurisdiction, though there be few of them that gainsay that, yet Greg. mag. l. 4. Epist. 32. 3●. 38. 39 Gregory the great, one of their own Popes, may stand in stead of many, who, by many letters, both to the Emperor, and Bishop of Constantinople, showeth, that no man ought to be an universal Bishop over the rest; calling that name in detestation, vain, proud, profane, blasphemous, mischievous, Antichristian, against the commandments of God, and decrees of Councils; and peremptorily saith, that he is a follower of Satan, and a forerunner of Antichrist, that assumeth it to himself. 59 And that the Pope is not the supreme judge in the Church, nor of infallible judgement, but the Scripture only; many of them are of opinion aswell as we. Aquinas saith, that the doctrine of the Prophets and Apostles is the rule of our Aquin. in 1. Tim. 6. lect. 1. Antonin. Sum. part. 3. tit. 18. c. 3. §. 3. Gerson. de Comun sub utra. que specie. Clingius loc. lib. 3. c. 29. p. 292. Peresius. Bel. de verbo Dei, l. 1. c 2. Vict. relect. 4. num. 6. understanding. Antoninus saith, that God hath spoken but once, and that in the holy Scripture, and that so plentifully, to meet with all temptations, and all cases that may fall out. Gerson saith, that the Scripture is the rule of our faith, which being well understood, no authority of men is to be admitted against it. Gonradus Clingius saith, that the Scripture is the infallible rule of truth, yea the measure and judge of the truth. Peresius saith, that the authority of no Saint is of infallible truth, for that honour is due only to the Scripture. Yea, Bellarmine their Ringleader confesseth the Scripture to be the most certain, and most safe rule of faith. Franciscus Victoria saith, that the Pope, in dispensing against the Decrees, Counsels, and former Popes, may err and grievously sin. Alphonsus de Castro diveth deeper, and saith, Alphons. de Cast. l. 1. c. 4. adverse. haeres. Bozius tom. 2. de sig. Eccles. l. 28 c. ult. Almayn. Qu. in Vesper. that every man, yea the Pope, and that as he is Pope, and Pastor of the Church, may be deceived. Bozius pierceth yet deeper, and saith, that the Pope may be an Heretic, yea write, teach, and preach heresy. And lastly, Almaigne saith, that the power of not erring in the faith is not always in the Pope. Are not all these now Protestants in this point? But for fuller satisfaction in this point, I refer the Reader to the reverent and judicious Dean of Winchester, Doctor Morton, with others, who have largely and learnedly discovered this matter in their writings. 60. The like might be shown in all other points: these few instances therefore shall suffice for this time, to persuade that it is far more safe to subscribe to the Religion of Protestants, then of Romanists: seeing we hold nothing, which many of their own rank and order do not maintain aswell as we; and what, I pray you, could move them thus to do, being sworn subjects to the Church of Rome, but the evidence of truth, which shined so clearly to their consciences, that they neither could, nor durst gainsay the same? Conclusion. NOw then, gentle Reader, these things being thus clearly proved, viz, First, that the Religion of the Church of Rome giveth open liberty to sin. Secondly, that it maintaineth by the grounds thereof, things forbidden by all laws, Divine, Natural, and human. Thirdly, that it imitateth the jews in those things, wherein they are enemies to Christ. Fourthly, that it derogateth from the glory of God's mercy, and efficacy of the merits of Christ, in the work of our redemption. Fiftly, that it refuseth to be tried by the Scriptures, and will be judged and tried by none, but itself. Sixtly, that it is at defiance and professed enmity with the sacred Scriptures. Seventhly, that it maintaineth gross and palpable Idolatry. Eightly, that it is contrary to itself by manifest contradictions. Ninthly, that it is apparently opposite to the Gospel of jesus Christ. Tenthly, that it nourisheth gross and barbarous ignorance amongst the people. eleventhly, that it was never known nor heard of in the Apostles time, nor in the primitive Church. Twelfthly, that it upholdeth itself by unlawful, unjust and ungodly means: and lastly, that it is dangerous and unsafe, both in respect of God's glory, man's conscience, and Christian charity. I say, all these things being thus clearly demonstrated; what remaineth, but that we abhor the same, as the Religion of the great Whore, and her Paramour Antichrist, who with their cup of fornications, and vain pretext of Peter's authority, have besotted heretofore all Nations of the earth? and cleave to the sincerity of the Gospel, taught and professed in the Church of Protestants, which is free from all these imputations; for it neither giveth liberty to sin, nor maintaineth any thing that is unlawful, nor imitateth the jews; ascribeth all the work of our redemption to God's mercy, and Christ's merits only, desireth to be tried and examined by the Scriptures; reverenceth the fullness and perfection thereof; abhorreth all show of Idolatry, is not at enmity and opposition, but keepeth a sweet harmony with itself: doth not cross the Gospel, not so much as in show: condemneth and laboureth against ignorance; is agreeable to the doctrine of the Apostles, and primitive Church; maintaineth itself by no unlawful means: and lastly, hath great safety and security, in the profession thereof. Good Christians must be like good Goldsmiths, who will not take a piece of gold of any man's word, but will try it by the touchstone, and weigh it in the balance. The Truth is like gold: it behoveth all therefore, to try it and weigh it, before they entertain it into their souls, lest they receive in stead of pure metal, that which is counterfeit and light; try therefore these two Religions, which of them hath the truth, and without partiality or affection retain the good, and reject the counterfeit: remember that the truth of Christians (as Saint Augustine saith) is more Aug. Epist. ad Hieron. Ambros. in Ser. beautiful incomparably, than Helen of the Grecians: and that it alone (as Saint Ambrose saith) freeth; alone saveth; alone washeth: and therefore though it be hid in a deep pit (as the Philosopher said) yet it is diligently to be digged for, of all them that desire the salvation of their souls. In a word, let not the dark mists of error and superstition blind thine eyes, but open them wide to the beholding of the bright light of truth, that shineth round about thee, and know, that if the Gospel be hid, it is hid to them that perish, in whom the god of 2. Cor. 4. this world hath dazzled their minds, that they should not see the light of the glorious Gospel of jesus Christ. I desire no more credit at thy hands, than the evidence of these reasons produced do require: and therefore if they be true, then yield assent unto them for thine own soul's sake: if they be false, declare for my soul's sake wherein the falsehood lurketh, and I will be as ready to recant, as thou to refute. The Lord of his mercy anoint both our eyes with the eyesalve of his Spirit, that we may see the truth, and supply them with the oil of his grace, that we may bow and bend unto it, and strengthen us with his divine power, that we may constantly profess and persevere in the same to our lives ends: faxit Deus for his only begotten Son, and our only blessed Saviour jesus Christ's sake, to whom b● all honour, power, majesty, pre-eminence, and dominion, for ever and ever. AMEN. Soli D●● vnitrin● sit laus in sempiternum. FINIS. To the Reader. THus it happeneth▪ 〈…〉 Reader) by an inevitable necessity, where the Author cannot be presen 〈…〉 I pray thee these faults escapes and cover 〈…〉 of charity: But if malice pick quarrel let it know, that there▪ is nothing▪ alleged, which in substance shall not be justified, though per adventure it may fail in circumstance. Farewell. ERRATA. 〈…〉 twelve▪ 〈…〉 p. 10, l. 33. Torelius, r. rec●lius. p. 28. 35. or r. for. p. 41. l. 37. them, r. 〈…〉 r. conceptions. p. 44. l. 17. Scotus, r. Sotus. p. 48. l. 3. venalia, r. 〈…〉 2. 〈…〉, r. 〈…〉. p. 65. l. 7. cand●labro, r. candelabri. p. 71. l. 15. Gregory the eleventh, 〈…〉 l. 17. Paul the second, r. Sixtus quartus. p. 78. l. 2. sound, r. found. p. 81. l. 3. 〈…〉 p. 88 l. 1●. fabulis, r. tabulis. p. 90. l. 34. operaturo, r. operatur. p. 98. l. 2. 〈…〉 l. 16. m●●●e, r. more. p. 121. l. 12. third, r. fourth. p. 148. l. 20, Church, r. judge▪ 〈…〉 r. guided. p. 159. l. 31. scriptuarii, r. scripturarii. p. 167. l. 20, to be spoken Christ, r. to be 〈…〉 Chr●st. p. 183. l. 21. word, r. words. p. 192. l. 1. Moses, r. noses. p. 159. ●. ●2. contraction, r. contra●●●●●. p. ●05. l. 12. Lusianus, r. L●cianus. p. 207. l. 34. Eunimian, r. Eunomian. p. 211. l. 24. Paludamus, r. 〈…〉 p. 221. l. 17. & 18. make a full point after fancies▪ and a comma after wants. p. 224. l. 9 exa●●●●, r. examen. p. 225. l. 26. Apostophers', r. Apostrophes. p. 226. l. 30. Alexander Alensis the r. Alex. Alensis one of the. l. 37. effected. r. affected. p. ●37. l. 12. Carnians, r. Cainians. p. 238. l. 26. Paulae. r. Pau●●. p. 242. l. 12. Marionites, r. Marcionites. p. 243. l. 9 that is, r. that, we must etc. p. 250. l. 28. pulpate, r. 〈◊〉. p. 252. l. 10. waiting, r. washing. p. 261. l. 2. sacrificing, r. sacrific●●. p. ●●●. l. 12. former, r. forma●. p. ●●●. ●. ●4. first. r. fi●t. ●. 282. l. 2. martyro, r. martyros. p. 294. l. 6. monothebit, r. monothelit. p. 296. l. ●. propos●●●●, r. preposition. p. 298. l. 5. that first one, r. that one. p. 302. l. 18. Dominius, r. Dominicus. p. 314. l. ●. ye●●▪ they. p. 315. l. 2. ●●●lt the, r. built upon the. l. 16. truly, r. true. p. 319. l. r. primary, r. primacy. p. 320. ●. 9 with, r. which. p. 335. l. 22. bear, r. beer. l. 23. sins, r. sinners. p. 353. l. 29. of your, r. of the. p. 354. l. 35. 〈◊〉, r. 〈◊〉. p. 373. l. 13. decideth, r. divideth. l. 28. Cisterensians, r. Cistercensians. p. 377. l. 7. ●●s●●s, r. ●esum. p. 380. l. 22. one, r. our. p. 384. l. 19 but, r. or. p. 392. l. 12. Mortanus, r. Montanus. p. 393. l 23 ●●●●, r. for. p. 409. l. 17. put in, r. put it in. p. 〈…〉 3●. Enchiriden, r. 〈◊〉. p. ●●●. l. 23. Hobrot, r. Holcott. p. 422. l. 〈…〉 Guimardine, r. 〈◊〉 ●●. p. 427. l. 30. devices, r. decrees. p. 434. l. 9 Bargency, r. Baugency. p. 447. l. ●. Elipsia, r. Lypsia. p. 450. l. 2●●. Mauclerus, ●. Nauclerus. p. 452. l. 30. Reminia, r. Remmia. p. 466. l. 12. goods, r. good. l. 26. some direct ●. for direct. p. 478 l. 27. defiled, r. defied. p. 486. l. 36. judices expurgatorii, r. Indices expurgatorii.