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Early English books online. (EEBO-TCP ; phase 1, no. A07949) Transcribed from: (Early English Books Online ; image set 1680) Images scanned from microfilm: (Early English books, 1475-1640 ; 622:04) The tryall of the nevv religion Contayning a plaine demonstration, that the late faith and doctrine of the Church of Rome, is indeede the new religion. By Thomas Bell. Bell, Thomas, fl. 1593-1610. [54] p. Printed by VVilliam Iaggard dwelling in Barbican, At London : 1608. Signatures: A-G⁴ (-A1). Reproduction of the original in Cambridge University Library. eng Catholic Church -- Controversial literature. eebo The tryall of the nevv religion. Contayning a plaine demonstration, that the late faith and doctrine of the Church of Rome, is indeede the new religio Bell, Thomas, 1608 56 16006 159 0 0 0 0 0 99.34 D The rate of 99.34 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-03 Assigned for keying and markup 2005-05 Keyed and coded from ProQuest page images 2005-07 Sampled and proofread 2005-07 Text and markup reviewed and edited 2005-10 Batch review (QC) and XML conversion

THE Tryall of the New RELIGION .

Contayning a plaine Demonstration , that the late Faith and Doctrine of the Church of Rome , is indeede the New Religion .

By Thomas Bell.

PRVDENTIA printer's or publisher's device

AT LONDON Printed by William Iaggard dwelling in Barbican . 1608.

The Contents of the Chapters following . CHapter 1. Of the name ( Pope . ) Chap. 2. Of the Popes superoyall power . Chap. 3. Of the marriage of Priests . Chap. 4. Of Popish pardons . Chap. 5. Of Popish Purgatory . Chap. 6. Of Popish auricular confession . Chap. 7. Of Popish veniall sinnes . Chap. 8. Of Popish fayth . Chap. 9. Of the condigne merrite of workes . Chap. 10. Of transubstantiation in popish Masse . Chap. 11. Of Popish inuention of Saints . Chap. 12. Of the Communion vnder one kind . Chap. 13. Of priuate Masse . Chap. 14. Of Pope 〈◊〉 ●●●pensation . Chap. 15. Of worshipping of Images . Chap. 16. Of Church seruice in the vulgar tongue . Chap. 17. Of the antiquitie of Popish Masse and the parts thereof . Chap. 18. Of the mysteries of popish Masse . Chap. 19. Of kissing the Popes foote . Chap. 20. Of praying vpon Beades . Chap. 21. Of changing the Priestes name . Chap. 22. Of the Paschall Torch . Chap. 23. Of the Popish Paxe . Chap. 24. Of the Popes Bulls . Chap. 25. Of the popish Agum Dei . Chap. 26. Of C●●●●lmasday Chap. ●● . Of the 〈◊〉 made to the Pope . Chap. ●● . Of 〈◊〉 〈◊〉 p●pish L●nt-fast . Chap. ●● . Of 〈…〉ing of Wedlocke . Chap. ●● . Of 〈◊〉 power of a Generall Councell .
To the Right Worshipfull and my approoued good friendes , Sir Charles Hayles , and Sir Cuthbert Pepper , Knights , and worthy pillers of his Maiesties honorable Counsell , established in the North-parts of England . ( ⁂ )

THE visible Church , ( as writeth Egesippus ) remained a Virgin , Egegesip : apud Euseb. hist. lib. 3. cap. 32. free from all heresies and corruptions , during the life of the Apostles : that is to say , about one hundred yeeres after Christ , to which time S. Iohn the Euangelist was liuing . But after the death of the Apostles ( saith he , ) Errors by little and little crept into the Church , as into a voyde and desert house . This Assertion is dolefull enough , and yet very profitable against all Popish Recusants of our time : as who are not ashamed , impudently to avouch , that after so many hundred yeeres from Christes Ascention , there hath been no Error at all in their Romish Babylon .

If any demaund the cause heereof , the aunswere is at hand ; viz. That many without due examination , receiuing negligently and carelesly the Doctrine of them that went before them , haue vnawares brought Errors into the Church . Euseb: 〈◊〉 lib. 3. cap : vlt. So writeth Eusebius of Errors in his time , that Papius , a man of no sound iudgement , was the Authour of the Chiliasts ; who fondly & grosly first inuented , that there should be a thousand yeeres after the Resurrection . To which Errour , ( though most palpable ) Iraeneus , and sundry others , ( otherwise well learned , ) gaue place onely for antiquity sake . This sottish imitatien , without all rime and reason , was , is , and will be , the cause of many Errours : which many not of the meanest sort of Papists , haue both grauely & prudently considered .

For this cause did that great Shoolemaister Melchior Canus , 〈…〉 oppose himselfe against all the Chanists and Scotists , both the old & latter Papists . For this cause did Cardinall C●●eranus , 〈…〉 ( a man of high esteeme in the Church of Rome , ) 〈…〉 both in his litterall exposition of Genesis , an in his other bookes , roundly reiect the multitude of fo●mer Commentaries . For this cause said their learned 〈◊〉 and Schoole-Doctor Victoria , that hee reputed nothing certaine , 〈…〉 albeit all Writers agreed therevnto , vnlesse he could find it in the holy Scriptures . For this cause did their famous Canonist Nauarrus , 〈…〉 peremptorily condemne the common opinion , when it was not grounded vppon right reason . For this cause grauely wrote S. Augustine , 〈…〉 19. that he reputed no mans writings wholy free from Errours , saue onely the Writers of the holy Scriptures . For this cause wrote theyr owne Roffensis , 〈…〉 that it is lawfull to appeale from Austen , Cyprian , Hierom , and all the rest , because they are men , and doe not want theyr imperfections .

I ( saith S. Augustine ) doe not repute S. Cyprians wrytings as Canonicall , 〈…〉 cap. 32. but iudge them by the Canonicall and whatsoeuer doth not agree with the Scriptures , that by his leaue doe I refuse . And for this cause is it , that so many silly , follish , rude , and ignorant Papists , doe at this day , terme late vpstart Popery ▪ the Old Religion . They onely respect the externall face of the Church , as it was in the late dayes of their forefathers , And for want of skill , and reading of auncient Councells , Fathers , and histories of the Church , they deeme that to be very olde , which is indeede very new . Hence commeth it , that nothing more moueth the rude vulgar people to embrace Popery , then this theyr fond perswasion , that it is the old Religion .

In regard hereof ( right Worshipfull ) I haue taken vppon me , for the glory of GOD , the peace of his Church , and the common good of my natiue Country , to set before the eyes of all indifferent Readers , as cleerely as in a glasse of Christall , the originall and daily excrements of Popery , and that it is not the Old but the New Religion : I haue prooued succinctly and euidently , first , that the name ( Pope , ) was common to the Fathers of the Church , for the space of 528 yeeres after Christ , and afterward vsurped as peculiar to the Bishop of Rome . Secondly , that the Popes superoyall power , was vnknowne to the world for the space of 607. yeeres , vntill Phocas the Emperour of Rome . 3. That the Priests & Bishops were euer married in the East Church , and in the West Church , for the space of 385. yeeres . 4. That Popish pardons were vnknowne 1300. yeeres . 5. That Purgatorie was neuer beleeued of the Greeke Church , nor yet of the Latine Church , for the space of 250. yeeres , about which time Origen ( too much adicted to his allegorical Speculation ) ●eyned many odde thinges touching Purgatory . After Origen , others began to call the matter into question : others rashly to beleeue it : others to adde many thing to Origens conceit : and so by little & little it incre●s●d , till the late Bishops of Rome presumed to make it an Article of Popish sayth . That auriculer confession , was no Article of Popish fayth , for the space of 1215. yeeres . 7. That Popish veniall sinnes , were first invented by Pope Pius the fift of that name , that is to say , 1566. yeeres after Christ . 8. That the Article of Popish sayth , that the Pope cannot erre in matters of fayth iudicially , was neuer knowne to the Church for the space of 1500. yeeres . 9. That the condigne merit of mans works , was not an Article of Popish fayth , for the space of a thousand , fiue hundred , and forty yeeres . 10. That the popish Transubstantiation , was first hatched in the Councell of Lateran , 1215. yeeres after Christ . 11. That Popish invocation of Saints , was neuer knowne nor heard of , for the space of 1047. yeeres . 12. That the Communion vnder one kind , was neuer knowne , for the space of 1230. yeeres : neither was it an Article of Popish fayth , vntill the Councell of Constance , about 1414. yeeres after Christ . 13. That Priuate Masse began 1000. yeeres after Christ . 14. That it was euer holden vnlawfull for the brother to marry his naturall sister , for the space of 1418. yeeres , at what time Pope Martin set it abroach , by the instigation of the deuill . 15. That worshipping of Images was thought vnlawfull , for the space of 1484. yeeres . 16. That the Church seruice was euer in the vulgar tongue , for the space of 443. yeeres at the least . 17. That Popish Agnus Deis were not heard of , for the space of one thousand two hundred yeeres after Christ . 18. That the Popes Bulls were vnknowne , for the space of 772. yeeres after Christ . 19. That Popish hallowed Candles on Candelmasday , were inuented 843. yeeres after Christ . That Bishops were not sworne to defend the Pope and his Canons , for the space of one thousand , two hundred , twenty nine yeeres after Christ . 21. That Lent-fast in Popish manner , was neuer heard of for the space of 427. yeeres . All which , and many other important poynts of Popish fayth , are so liuely discouered to the first hatching thereof , in this short and plaine Discourse , as euery child may with all facility , boldly pronounce , and constantly affirme , that the late Romish Fayth and Doctrine , is not the Old , but the New Religion . Which if the silly Papists would once duly consider , they would no longer obey the Pope , or like of his Religion . The Worke , such as it is , I haue dedicated to your Worships , as a signe of a thankfull hart , for your manifold kindnesses towards mee at all times . And so I humbly commend your Worships to the protection of the Almighty .

From my studie , the first of Iulie . 1607. Yours in Christ Iesus Tho: Bell.
CHAP. 1. Of this name and word ( Pope . )

IT is a wonder to consider , how the late Bishops of Rome haue aspyred to their super-lordly Primacie , and chiefest so supposed Soueraigntie in the Christian world . Popery with our Iesuits , & Iesuited-Papists , must needes be the Old Religion , and that selfe same Doctrine , which S. Peter and S. Paule deliuered to the Church of Rome . This is their invincible Bulwarke , which ( as they boast ) all the Canons of the faithfull and good Christians can neuer batter downe . And this they neuer cease to inculcate into the eares , and to instill it into the harts , of the sillie vulgar people ; telling them forsooth , that Popery is the Old Religion , and the fayth of their forefathers in all ages . I therefore to take this stumbling blocke out of the way , doe purpose in God ( the fountaine of all goodnes , and the chiefe workman of euery good act ) to set before the Readers eyes , in a very summary & succinct narration , that Popery is a new Religion , by little and little crept into the Church , and patched together as clout vpon clout in a Beggers cloake .

Now , for this name ( Pope , ) which the silly people admire ( God-wote ) as a most sacred thing ; and for all that know no more what it meaneth , than how farre it is to Heauen ; it is a Greeke word ( Pappas , ) which signifieth ( Father . ) It was giuen of old indifferently , as well to other Bishops , as to the Bishops of Rome . I prooue it first , because the Clergie of Rome writing to the Clergy of Carthage , Apud Cyprian page 11. call S. Cyprian , ( the blessed Pope , or holy Father . ) Secondly , because the Priestes , Moses and Maximus , and the Deacons , Apud Cyprian page 46 , pa● 66 page 61. Nicostratus and Ruffinus , and sundry other Confessors , did all with one assent , call the same Cyprian , Beatissimum Papam , the most blessed Pope . Thirdly , because S. Hierom called S. Austen , Apud Augu. ●pist. 11. 13 14 , 17 , 18. 25. 30. Beatissimum Papam , most holy Father or Pope ; and this he did many times , and in many Epistles . But after that the Emperour Iustinianus , had in his Legall constitutions named the Bishop of Rome ( Pope , ) the arrogant Bishops of Rome began to challenge the Name , as if it were proper vnto them alone : And so in processe of time , the Bishops of Rome were onely & solely called Popes ; and of late yeeres , Our holy Father , & His Holinesse , An: Dom: 528. is his vsuall Name . But this Emp●rour liued after Christ his birth , about 528. yeeres ; Ergo this poynt of Popery , is a rotten ragge of the New Religion .

CHAP. 2. Of the Popes superoyall power .

BOnifacius Bishop of Rome , An: Dom: 607. and the third of that Name , aboue sixe hundred yeeres after Christ , obtayned of Phocas then Emperour of Rome , that Rome should be the head of all Churches . Before which time , no authenticall Writer can be named , who euer ascribed the Headship , and Vniuersall gouernment of all Churches , to the Church of Rome . For first , Saint Policarpus would not yeelde to Anicetus Bishop of Rome , in the controuersie about Easter , which for all that he would & must haue done , if the Bishop of Rome had had any true prerogatiue ouer him . Secondly , S. Iraeneus , & other holy and learned Bishops of Fra●nce ioyning with him , reprooued Victor , then Bishop of Rome , very sharply and roundly , as one that had not due respect to the peace and vnitie of the Church : Which doubtlesse those holy & learned Bishops would not haue done , if the Bishop of Rome had had in those dayes the supreame Soueraigntie ouer them .

Thirdly , S. Polycrates , and many Bishops of Asia , did stoutly withstand the same Victor , them the Bishop of Rome , in his presumpteous proceedings touching Easter . Fourthly , S. Cyprian roundly opposed himselfe against Stephanus then Bishop of Rome , contemning his Decree , and deriding his reasons . Fiftly , the Apostles at Ierusalem , Acts. 4. 17. sent Peter and Iohn , to confirme the faythfull in Samaria . And consequently , if the Pope be not aboue Peter , but his supposed Successor , he may be sent of the Bishops his Brethren , as Saint Peter was . But who is that Bishop , and where dwelleth he , that at this day dareth doe to the nowe Pope , such supposed villany ?

Sixtly , the Fathers of the famous Affrican Counsell , ( in which Saint Austen , that holy Father , and most stout Champion of Christes Church was present , to the great honour and credite thereof , ) would in no wise yeeld to Celestine then Bishop of Rome , in the controuersie of Appeales concerning Appiarius . And when Pope Celestine alledged for himselfe , and his supposed Soueraigntie , that the auncient and famous Councell of Nice , gaue libertie to appeale to Rome , the Fathers of the Councell answered roundly , that the true copies of the Decree were otherwise . Where I wish the Reader to obserue with me , these two poynts seriously ; First , A woorthy note , not to be forgotten . that the Pope could not , ( and therefore did not ) alledge any better reason for his vsurped and falsely pretended Primacie , then the authoritie and Decree of that famous Councell of Nice . Secondly , that the Pope Celestine falsified the canon and Decree of the Councell , so to gaine credit and authority to himselfe , if it might be .

Seauenthly , the famous Councell of Chalcedon , gaue the Bishop of Constantinople equall authoritie with the Bishop of Rome , in all Ecclesiastical affaires . Eightly , the councell of Nice prescribed limits , as well to the Bishop of Rome , as to other Patriarkes . First therefore , seeing the holy councell of Chalcedon , acknowledged the authoritie of the Bishop of Constantinople , to be equall with the Bishoppe of Rome ; Secondly , seeing Celestine the Bishop of Rome , could alledge neither Scripture , councell , Father , or reason for his pretended Primacie , but one onely false allegation out of the councell of Nice ; Thirdly , seeing the Fathers of the Affrican councell , contradicted and reproued the Pope , for his forgery of the Nicene councell , concerning Appiarius ; Fourthly , seeing S. Polycarpus , S. Policrates , S. Iraeneus , and S. Cyprian , with many Bishops of Europe , Asia , and Affrica , contemned the Bishoppe of Rome , his Decrees , & his supposed Supremacie ; I cannot but conclude , with this inevitable illation : Ergo , the late pretended Soueraigntie of the Pope , is but a rotten ragge of the new Religion ; as which was neuer heard of in Christ his church , for the space of sixe hundred yeres and odde . Al● this is proued at large , in my Suruey of Popery .

CHAP. 3. Of the mariage of Priestes , and Ministers of the Church .

MArriage was lawfull for all Priestes in the old Testament . Ierem , 1 , 1. For the Prophet Ieremie was the sonne of Helkiah , who was one of the Priests at Anathoth : Hophni and Phinehas , I , S●m , 1. 3 were the sonnes of Eli the Priest : Sephora was the daughter of Iethro , Exod , 18 , 1 , Luke , 1 , ver: 8 , 9 , 13. who was the Priest of Midian . Saint Iohn the Baptist , ( that holy precurser of our Lord Iesus , ) was a priests sonne , euen the sonne of Zacharias . Yea , the marriage of Priestes was then so deere in Gods sight , that the High-priest was forbidden to marry ; not simply and absolutely , Leuit. 21. ver: 13. 14. but to marry a Widdow , a diuorced , or polluted woman : and hee was charged to take a Maid of his owne people . In the New Testament , no prohibition can be found , as which is consonant to the Old ; pronouncing Marriage honorable in all , Heb. 13 , v. 4 and a bedde vndefiled .

Marriage ( as the Apostle teacheth vs , 1 , Cor , 7. ) was ordayned for a remedy against fornication , to be vsed of all such , as find themselues grieued with that disease ; & consequently , seeing that disease is as well incident to persons Ecclesiasticall , as to persons secular , and oftentimes more , the Medicine is as necessary and as lawfull for the one sort , as it is for the other . For this respect did holy Paphnutius stand vp in the Councell of Nice , An: Dom: 327. ( at such time as the Fathers then and there assembled , thought to haue seuered married Priests , and Bishops , from their wiues , ) and told them according to Gods word , that to forbid mariage to priests , was too seuere a Law . Hee yeelded this reason , because marriage is so honourable in all sorts of men . Thus writeth Cassiodorus , thus writeth Socrates , thus writeth Sozomenus . For this respect was it , that the Bishops , Priestes , and Deacons of the East-Church , would neuer admit or receiue the Canons of the West and Romish Church . For this respect was it that Priestes were euer maried in the East Churches , vntill these our dayes ; and in the West Church generally , for the space of three hundred , 385. eightie , and fiue yeeres : at which time Pope Siritius excited by satan , prohibited Priestes marriage as an vnlawfull thing .

Yea , An: Do : 1074. Priestes continued still married in Germanie , for the space of 1074. yeeres , vntill the dayes of the vngracious Pope Hildebrand ; who termed himselfe Gregorie the seauenth , so soone as hee had crept into the Popedome by naughty meanes . For this respect was it , that the famous Popish Cardinall Panormitanus , committed to print to the view of the whole World , that Priestes marriage , was neither of the substance of their Order , nor forbidden by Gods Lawe , and that therefore it were for the saluation of soules , that all such as would might marry . Hee addeth the reason ; Because experience ( saith hee ) teacheth vs , that the Priests debarred from marriage , liue not spiritually , but are polluted in vnlawfull copulation , though they might liue chastly with their owne wiues .

For this respect was it , that the great Papist Polydorus , could not containe himselfe , but pittifully exclaime against the wicked prohibition of Priests mariage ; affirming stoutly and resolutely , that the compelled chastitie of vnmarried Priestes , was so far from excelling chastitie in wedlocke , as no crime whatsoeuer hath brought greater shame to Priesthood , more harme to Religion , or more griefe to all good men , then the vnchast life of Priests . For this respect was it , that Pope Pius the second of that name , ( who before his Popedome was named Aeneus Syluius , a very learned man , & famous Writer , after he had reproued many vices in the Romish Church , concluded very grauely ; that though there had beene great reason to debarre Priestes from marriage , yet was there greater reason to restore marriage againe vnto them . For this respect was it , that many holy and learned Bishops were married men , in the auncient time , and florishing state of the Church ; viz. S. Gregory , Saint Clement , S. Spiridian , S. Chereman , S. Philogonius , S. Eupsichus , and others .

First therefore , seeing Priestes marriage is approued both by the Old and New Testament . Secondly , seeing all Priests were alwayes married , ( or at the least might haue married ) in the East Church . Thirdly , seeing Priestes marriage was holden for lawfull in the famous Councell of Nice , and that the holy Bishoppe Paphnutius , ( a man full of miracles in his life time , An: Dom. 327. ) did pronounce openly in the same Councell , that the coniugall acts of married Priestes was true chastitie ; Marke this poynt well . whose sentence was approued of the whole Councell , and therevppon the matter was left as indifferent , for euery Priest eyther to marry , or not to marry , at his owne choyce . Fourthly , seeing priestes marriage was euer holden lawfull and Christian , for the space of three hundred eighty fiue yeeres , euen vntill the time of the vntimely birth of Siritius , 385. then the Bishop or Pope of Rome ; and in the great country of Germany , for the space of 1074. yeeres , euen vntill the dayes of wicked Pope Hildebrand , 1074. whom at that day , the whole Clergie of Germany , accused of flat heresie ; for that his most damnable Decree or Constitution , against the honest and lawfull marriage of Priestes . Fifily , seeing the famous popish Abbot and Bishop , and Cardinall , Panormitanus , ( for he was all the three , ) and seeing withall , that the great learned Papist Polydore Virgill , did bitterly and pittifully exclaime against the vngodly , and vnchristian prohibition of Priestes marriage , crying out , that it was the destruction of many soules : and seeing also , that Pope Pius the second , confessed freely , that it was time to restore marriage to their Popish priests again , and to suffer them to liue as they had done in old time , all which and much more , ( for the lawfull and honest defence of the marriage of all Bishops , Priests , & Ministers of the Church , ) the indifferent Reader shall finde pithily and copiously prooued in my Suruey of Popery , ●age 3. chap. 3. 4. I cannot , but perforce I must conclude with this ineuitable illation ; Ergo , the prohibition of the marriage of Priests , is a rotten ragge of the New Religion .

CHAP. 4. Of the Popish execrable Pardons .

THE famous Popish Writer Syluester , for his great learning surnamed by the Papists , ( Absolutus Theologus , ) knew right wel , that Popish Pardons are but a toy for Chyldren to play withall , Syluest. de Indulgent . these are his wordes ; The Popes Pardons ( saith he ) were neuer knowne to vs by the Scriptures , although some alledge S. Paule for that purpose , neither were they knowne by the auncient Fathers , but onely by lare Writers . Saint Antoninus , theyr popish Saint , Page 1. tit. 10 Capit. 3. and famous Archbishoppe , had the selfe same opinion . And Petrus Lombardus , their famous Maister of Sentences , ( who collected with great diligence into one Volume , all the woorthy Sentences of the auncient Fathers , ) could neuer find the Popes Pardons , or any mention thereof , in any of all theyr writings . For as Syluester truly said ; The olde Writers were not acquainted with any such thing . Yea , their famous Martyr and Bishop , Maister Fisher , in his aunswere to Maister Luthers Articles , was inforced to admit the newnes of the Popes pardons : Contra. Artic. Lutheri . and withall forsooth to yeeld this reason for the same , viz. That Purgatory was not then so well knowne to the Church , as it is now adayes . Peruse and note wel the next Chapter , which is of Purgatorie so supposed paynes .

First therefore , seeing the great popish Syluester confesseth plainly and boldly to the popes Holines , that his popish pardoning , is neither found in the holie Scripture , nor in auncient Fathers ; Secondly , seeing Antoninus Fumus , and many other learned Papists grant freely , that Syluester saith the truth heerein ; Thirdly , seeing their famous Bishop Fisher , was enforced to graunt the young age & noneage of popish-pardons , when hee could not aunswere Ma. Luthers reasons ; Fourthly , seeing their Maister of Sentences , could not find any mention of them , in all the the Fathers writings ; I must perforce thus conclude , Ergo , the Popes pardon , is a rotten ragge of the new Religion , An: Dom: 1300. brought into the Church after 1300. yeres , by Pope Bonifacius the eyght .

CHAP. 5. Of Popish Purgatory .

COncerning the originall of Popish-purgatorie , it shal be enough to set down the words of Iohn Fisher , the late Bishop of Rochester , & the popes canonized Martyr : these are his expresse words ; The Greekes to this day doe not beleeue that there is a Purgatory . Cont. assert . Luth. art. 18 Reade who will the Commentaries of the auncient Graecians , and he shall finde either very sildome mention of Purgatory , or none at all . For neither did the Latine Church conceiue the veritie of this matter at one time , but by leysure . Neither was it without the great dispensation of the holy Ghost , that after so many yeeres , Catholicks both beleeued purgatory , & receiued the vse of pardons generallie . So long as there was no care of Purgatory , no man sought for pardons . For of it dependeth all the estimation of pardons . If thou take away purgatory , to what end shall wee neede pardons ? for if there be no Purgatory , we shall neede no pardons . Considering therefore , how long Purgatory was vnknowne , then that it was beleeued of some by little and little , partly by reuelations , and partly by the Scriptures ; and so at the last beleeued generally of the whole Church , we doe easily vnderstand the cause of pardons . Since therefore purgatory was so lately known & receiued of the whole Church , who can admire pardons , that there was no vse of them in the primatiue Church . Pardons therefore began , after the people stoode in some feare of purgatory . Thus writeth the popish Bishop Fisher . Whose words I hartily wish , that the indifferent Reader may ponder seriously with me . For if he so doe , hee cannot chuse but abhor late popery , and know it to be the new Religion .

This Bishop was a learned man , a great papist , & said for popery what possibly he could , yet he granteth many things , ( of such force is the truth , ) which quite ouerthrow popery , and turne it vpside downe . First we see that the Greeke church neuer beleeued purgatory to his dayes , An: Dom: 1517. and so it was vnknown to them 1517 yeres . Secondly , that the church of Rome belieued it not , for the space of 250. yeres , after which time it increased by little and little . Thirdly , that the church of Rome , did not beleeue purgatory all at once , but by little and little . Fourthly , that the inuention of purgatory , was the birth of Popish-pardons , as which could haue no place , till purgatory was found out by fained reuelations , and the people brought into some feare thereof . Fiftly , that the primatiue Church was neuer acquainted with the Popes pardons , nor yet with his counterfeit and forged purgatory .

Of which , ( as the popish Bishop telleth vs , ) the silly people doe stand in feare . See the fourth Chapter Thus therefore I must conclude ; Ergo , Popish purgatory , is a rotten ragge of the New Religion .

CHAP. 6. Of Popish Auriculer Confession .

SCotus , ( who for his great & subtile learning , was of the Papists termed Doctor subtilis , ) affirmeth resolutely , that popish Auricular-confession , is not grounded on the holy Scripture , but onely instituted and commanded by the Church of Rome . The popish Glosse ( of great credit with the Papists ) telleth them roundly , that Auricular-confession can no way be defended , but by tradition of the Church .

Panormitanus , Rhenanus , Richardus , Durandus , Bonauentura , An: Dom. 1215. Hugo , and all the popish Canonists generally , approue and follow the same Glosse . To this I adde , that Auricular-confession , was not an Article of fayth in the Romish Church , for the space of 1215. yeeres . All which I haue prooued at large , in my Suruey of Popery , Part , 3. cha. 12 and in my Motiues .

First therefore , seeing popish Confession cannot be proued out of the Scriptures ; Secondly , seeing it is onely commaunded by the Pope ; And thirdly , seeing it was no matter of fayth with the Papists for the space of one thousand , two hundred , and fifteene yeeres , I must needes conclude , that it is a rotten ragge of the New Religion .

CHAP. 7. Of Popish veniall sinnes .

THE newnes and young age of Popish-Religion , may be sufficiently knowne , by the coyning and inuenting of Veniall sinnes ; if nothingels could be said therein , the Thomists will haue some sinnes not against the Law , but besides the law : and those sinnes they call their Veniall sinnes . But Durundus , a famous popish Schoole-Doctor , & many other learned Papists , affirme euery sinne to be against Gods Law . And this opinion doth nowe preuaile in the popish Schoole● , as I●sephus Angles in his Booke dedicated to the Popes Holinesse 〈◊〉 vs His words are these ; Io: Angle●i● 2. Sen. pa. 275 Et hae 〈◊〉 in schol● 〈◊〉 cōm●nior ; and this opinion seemeth now adayes , to bee more common in the Schooles .

Where I wish the Reader to 〈◊〉 by the way , this word ( mod● , now adayes , ) because it doth most ●●●ely and sufficiently , set before our eyes , the mutability of the late Romish Religion . For in that he saith ( niod● , now adaies ) hee giueth vs to vnderstand , that their Doctrine is now otherwise , their it was of old time , and in former ages . Behold heere the new Religion , and that popish doctrine is vncertaine .

Againe , Ma. Fisher , late Bishop of Rochester , granteth to Ma. Luther , ( when he was ouercome with the force of his Reasons , ) that euery sinne is mortall of it owne nature . Iaeobus Almaynus , Durandus , Io: Gorsonus , Michaell Baius , and other famous papists , not able to aunswere the reasons against Veniall sinnes , confesse the truth with the Bishop , That euery sinne is mortall . Page 281. Yea the Iesuite . S. R. with the aduise of his best learned friends , in his Aunswere to The downefall of Popery , confesseth plainly , & blusheth not thereat , that the Church of Rome had not defined some sinnes to be Veniall , An: Dom: 1566. vntill the dayes of Pius the fift , and Gregory the thirteene , which was not fiftie yeeres agoe . These are the Iesuits owne wordes ; True it is , that Bishop Fisher and Gerson , were in that Errour , but that was before it was condemned in the Church , as it was since , by Pius Quintus , and Gregorius 13. Loe the Iesuite cannot denie , that great learned Papistes , held euery sinne to be mortall ; and therefore he had no other shift to defend Popery withall , saue this onely , which is a very silly one ; That the Church of Rome had not yet defined the matter .

O sweet Iesus , what a world is this , that silly foolish papists should bee so bewitched , as to thinke Popery the Old Religion . We see it plainely confessed by our Aduersaries , that for the space of one thousand , fiue hundred , and threescore yeeres , all sinnes were deemed mortall . But , because some sinnes to be Veniall , made greatly for the life of popery , as without which it could hardly liue , & continue , pope Pius , and after him Gregorius , decreed it for an Article of popish fayth , That some sinnes are mortall , and some Veniall : for which Venialls , God cannot iustlie condemne any one to hell , if wee will beleeue the Pope and his doctrine .

First therefore , seeing the Papists cannot agree among themselues , what sinnes are against Gods law ; Secondly , seeing their opinions in their Schooles , are now adayes changed , and not as they were in olde time ; Thirdly , seeing all sinnes were beleeued and holden for mortall , for the space of one thousand , fiue hundred , & odde yeeres ; Fourthly , seeing pope Pius , and pope Gregorie , could change sinnes mortall into Veniall ; Fiftly , seeing the Pope , si●ting in his Chay●e , or ●yding on his White Pal●ray ( so he doe it iudieially , ) can make that a poynt of popish fayth , which was of no fayth , for the space of one thousand and fiue hundred yeeres before that time ; I cannot but needes I must conclude with this ineuitable illation : Ergo , the Popish distinction , without all rime or reason , of mortall and veniall sinnes , is nothing in deede , but a rotten ragge of the New Religion .

CHAP. 8. Of the Popes Fayth .

WIsedom , with the whole troupe of Vertues , were needfull for him , that should dispute of the holy Fathers fayth or power , I therefore ( post deosculationem pedum ) humbly pray to be heard in defence of Truth , wherein I will desire no more of his Holinesse , but onely that he will graunt so much to be true , as I shall proue to be true by the testimony of the best Popish Writers . In the Anatomy , booke 3. adu●so 6. The popish Seminarie Priestes , write of this subiect in this manner . As the p●udent Greeke appealed from Alexander furious , vnto Alexander sober ; and Bishop Crostrate , from pope Adrian priuate , to pope Adrian publique ; and as Summus Pontifex in Cathedra Petri : so may the Seculars , notwithstanding any decree set downe by his Holines to the contrary , by wrong information giuen , appeale euen from the Pope as Clemens , vnto his Holinesse , as Peter . Thus 〈◊〉 William Watson , in the name of all the rest .

By this Doctrine thus plainly deliuered , ( which is a constant position in the Romish Church , ) the Seculars giue vs to vnderstand , that execrable , and neuer enough detested fallacie , where-with the Pope & his popelings , haue a long time sedueed , the greater part of the Christian World . viz. That the Pope may Erre as a priuate man , but not as a publique person . This is a great wonderment , obserue well the sequell . First therefore , if wee meane to wring any truth out of the Popes nose , wee must haue recourse to his Holinesse , at such time as he is sober , not when he is furious , least he become starke mad , and forget the knowledge of the Truth . Secondly , wee must haue the Popes aduise , when he is a publique person , not when , or as he is a priuate man . Thirdly , we must goe vnto him , not as he is indeed , this or that pope , but as he is Saint Peter , that blessed Apostle of our Lord Iesus .

Thus much is necessarily gathered out of this popish doctrine . Which beeing well marked , Poperie will be the Newe Religion , and turne it selfe vpside downe . For first it is a constant Maxine in all popish doctrine , that the Pope , and none but the Pope , must iudge in all Controuersi●s of fayth & doctrine . This notwithstanding , we see by this popish doctrine , ( so contrary is popery to it selfe , ) that if the Pope judge of any matter , as he is furious , and not sober ; as he is a priuate man , and not a publique person ; as hee is Clemens , Sixtus , Adrianus , or some other like Pope , and not S. Peter himselfe ; then he may Erre and so both he deceiued , and deceiue others .

O my s●rable Papists , how are ye led headlong into pernicious Fayth and Doctrine ▪ and eyther doe not , or will not see the same ? Your Pope ( say you , ) may Erre as a priuate m●n , but not as pope or publique person . This distinction may fitly be termed a tricke of fast and loose . For if the Pope define a truth , they may say , he defined it as a publique person : but if he define an error , then say they , he defined it as a priuate man . Behold heere ( gentle Reader , ) vppon what rotten stuffe , In the hunting of the Foxe . the Papists would haue vs to ground our Fayth : when we proue ( as I haue done elswhere , ) that pope Anastasius , pope Honorius , pope Iohn , pope Celestine , and others , haue both holden and taught false Doctrine ; they tell vs , they did that as priuate men , not as popes of Rome .

That their pope cannot erre in fayth iudiciallie , it is this day with papists an Article of their fayth . The famous papist Dominicus Scoto , shal be the spokesman for the rest . Scoto in 4. sent. D. 22. Qu. 2. Art. 1. Albeit ( saith hee ) the Pope as Pope cannot Erre , that is to say , cannot set downe any Errour as an Article of our Fayth , because the holy Ghost will not that permit : neuerthelesse , as hee is a priuate person , so may he Erre euen in fayth , as he may doe other sinnes .

But how old is this Romish Doctrine ? Of what age is this strange Fayth ? Of this s●biect I haue written at large , in my Golden Ballance of Tryall . This onely will I now say ; that this popish Article , ( The Pope cannot Erre in fayth . An: Dom. 1500. ) was neuer heard of in Christes Church , for the space of 1500. yeeres . Many famous papists I might alledge , but one Alphonsus will suffice . Libr. 1. de haer. Capit. 4. We doubt not ( saith he ) whether one man may be a Pope & an hereticke both together . For I beleeue there is none so shamelesse a flatterer of the Pope , ( euer except our Iesuites , and Iesuited Papists , ) that will ascribe this vnto him ; that hee can neither Erre , nor be deceiued in the exposition of the Scriptures .

First therefore , seeing the Pope may Erre in faith and doctrine ; Secondly , seeing many Popes haue so Erred De facto ; And thirdly , seeing this strange faith was not hatched or heard of in the World , for the space of one thousand and fiue hundred yeeres , no not in Alphonsus his dayes , as wee haue heard alreadie : I cannot but perforce I must conclude , that it is a rotten ragge of the New Religion .

CHAP. 9. Of the condigne , so supposed merrite of workes .

TRue it is , I freely grant , that the holy Fathers doe often vse the word Merrit , and doe often call the workes of the Faythfull , merritorious : yet this they doe not for any worthines of the works , but for Gods acceptation and promise sake , who hath promised , and will performe , not to suffer so much as one cuppe of cold water giuen in his Name , Math , 10. 42. Mark , 1 , 12. to passe without reward . That is to say , the Fathers terme good workes merritorious , because God hath promised to accept the workes of the Faythfull as worthy , for the worthines of his Sonne : and for his merites , to reward them with heauen , as if they had merited the same . For which respect , either euer , or almost euer , they ioyne Merrite and Grace together . Part. 3. chap. 9. Of this subiect I haue written at large in my Suruey of Popery . I will now onely say with their deere Abbot Bernard , Super cant : Serm. 18. It is sufficient to merrite , to know that our merrites are not sufficient .

True it is likewise , that not onely the Fathers generally , See the Suruey , vb● sup. but the best popish Schoole-Doctours also , Durandus , Aquinas , Gregorius , Ariminensis , Dominicus Scoto , Marsilius , Waldensis , Burgensis , and sundrie others , do vniformly and constantly affirme , that no mans workes , ( how holy soeuer they be , ) eyther are , or can be meritorious properly ; but onely merritorious in an vnproper & large kind of speech , as is already said . This is proued at large in my other bookes .

True it is thirdly , that the religious Fryer and popish Bishop , In 2. Sect: Dist. 27. Concl. 2. diffic. 4. Iosephus Angles , telleth the Pope roundly , that it is the constant and vniforme fayth of all the holy Doctors ; that the best , and holiest mans works vpon earth , neither are , nor possibly can be merritorious , or worthy of eternall life , if Gods holy & free promise be set aside : Without the which , ( saith Angles in the name of all the rest , ) the best works of all , are altogether vnwoorthy of so great reward . His expresse words are these ; ( prorsus digna , wholy vnworthy . ) Where I with the Reader to obserue seriously with me , this word ( prorsus , which signifieth wholy ; ) for if out best workes be wholy vnworthy of the reward or glory , ( as Iosep : Angles in the name of all the holy Fathers & Doctors , telleth the Pope both grauely and constantly , ) then doubtles the best works of all , can no way be meritorious . The case is cleere ; for , to be meritorious , ( as euery childe knoweth , ) is to be worthy : And consequently , seeing to be worthy , and to be meritorious , is all one , our workes which are no way worthy , but euery way ( prorsus , vnworthy ) can no way be meritorious . When any Papist in the world can truly disprooue this Illation , let me be his bondslaue for his reward . Againe , for the simple Readers helpe and capacitie , this is the state of the Controuersie . The Papists hold , that mans works doe condignely , or woorth●ly ( which is all one ) merite eternall reward . I , ( in the name of all Catholiques , and good Christians , ) doe hold , and constantly defend the contrary . Now to merrite , is to be worthie , ( ●s is both already prooued , and of it selfe euident ) but the best workes are no way woorthy , ( as is alieadie proued , Ergo , the best workes doe no way merrit . If this argument be well marked , all papists are consounded euerlastingly .

True it is fourthly , that the Iesuite S. R. Robert Parsons , ( indeede I challenge the man , ) in his supposed and pretended Aunswere to The downefall of Popery , hath set downe these Conclusions against both the Pope and hims●lfe . The first Conclusion ; There is merite of eternall life , Concl. 1. ●age 218. 221. 223. and our supernaturall workes done by Gods grace , are meritorious of eternall life and glory . The second Conclusion Good workes done in Gods grace , are condignly merritorious of eternall life . The thi●d Conclusion ; This condigne merrite is not absolute , but supposeth the condition of Gods promise made to reward it . These are the Iesuits Conclusions , set down by the best aduise of his best learned friends , among whom , the Iesuiticall Cardinall Bellarmine must needes be one . Which Cōciusions for all that , doe euidently prooue , as much as I desire .

True it is fiftly , that the late popish Councell of Trent , hath accused all such , as 〈◊〉 or not beleeue the condigne merrit of mans works . And consequentlie , it hath made that an Article of Popish faith , ( ô wonderment of the World , ) which was no poynt of fayth in the true Catholique Church , for the space of 1540. yeeres . An: Dom. 1540. viz. The condigne merrit of mans work , amonster lately borne at Rome .

Now , to take away all wrangling , true it is ( I will it not deny , ) that the Councell of Trent hath not the word ( condigne , ) but it hath another worde equiualent to the same , viz. True merrite . And therefore , to answere ( as the Iesuite doth , ) that the Councell hath onely the word ( true , ) The Iesuite consuteth himselfe . not the word ( condigne , ) is meere foolery . For to merrite truly and condignly , is all one . Otherwise , let our Iesuite tell vs , howe one can merrite that thing truly , which he doth not worthily and condignelyd serue ?

Yea , to the Iesuites euerlasting shame , and to the vtter confusion of all his lesuited brethern , S. R. him selfe ; doth most plainly against himselfe , testifie the same to all the world . These are his expresse words ; That good workes are a condigne , Page 224. or w●orthy merrite of Heauen , Marke this poynt well . followeth of that they are a true merit thereof : because as I thinke , onely condigne merrite , is true merrite . Thus writeth our Iesuite . I alledge his wordes truly , as I will auoswere before God . And consequently , seeing true merrite and condigne merrite is all one , euen by the Aduersary his free grant ; it followeth of necessity , that the Councell decreed the condigne merrite to be a matter of sayth .

First therefore , seeing the Fathers and Schoole-Doctors , doe all generally deny the condigne merit of mans workes ; Secondly , seeing all the Fathers , & best learned Papists , doe all vniformely affirme , that the best works are altogether woorthy of heauen ; Thirdly , seeing the Iesuites owne conclusions , doe prooue the same against himselfe ; Fourthly , seeing this deformed monster , ( condigne merrite of workes I meane , ) is yet scarce three-scote yeeres of age ; I cannot but perforce conclude , with this incuitable illation , Ergo , it is but a rotten ragge of the New Religion .

CHAP. 10. Of Transubstantiation in Popish Masse .

THE popish Transubstantiation in their Masse , is to themselues so vnceritaine , that they cannot toll in the world , what to say or thinke thereof . Rupertus , a famous popish Abb●r , holdeth ; that the Bread is vnited hypostatically to the Sonne of God , Caietmus Henricus , and Capreolus , are of an other opinion . Ioha●●es Parisiensis , held also that the Bread was assumpted , but in a different manner from the opinion of Rupertus . Another opinion affirmeth the annihilation of the Bread . Durandus for all that telleth vs , that onely the forme of Bread is changed , and ohat the matter of Bread remaineth still in the Eucharist . But Bellarmine , the Pope , and all his lesuites , hold with the Councell of Trents definition ; that the Bread is transubstantiated into the bodie of Christ Behold this sive● harmonic and good agreement , in this important poynt of popish fayth .

Of this subiect I haue written elswhere 〈◊〉 , I will here onely touch the birth & age thereof Transubstantion , is not onely repugnant to all Phylosophy , but also so absurd in all Christian speculation , that it was vnknowne to the Church of God , and to all approoued Councells , Fathers , and Histories for the space of one thousand and two 〈◊〉 yeeres . It was first hatched by Pope Innocentiue the 〈◊〉 of that Name , in the late Councell of Lateran , which was holden 1215. yeeres after Christ . An: Dom: 1215. Yea , this councell , and the determination thereof , was of so small reputation at that time , that Durandus they owne famous popish Doctor , who liued abode threescore yeres after it , boldy published the contrary doctrine . Which thing doth ●ogall the Papists , that they cannot tell what to say to it . But seeing this monster of popish sayth , was hid and vnknowne for 1206. yeres together , I must needs conclude with this ineuitable illation ; Ergo , it is but a rottērag of the new religion .

CHAP. 11. Of Popish invocation of Saints .

OF this subiect I haue disputed at large in my Suruey . Part. 3. cap. 7. The Papists in their fond popish invocation , ascribe that to Saints , which is onely and soly proper to Christ himselfe . I prooue it , because they make the Saints departed , ( I will not say , Traytors buried in hell ) not onely Mediators of intercession , ( which is their vsuall refuge , and fond so imagined euasion , ) but also of redemption and saluation . This one example may suffice for many .

Thomas 〈◊〉 , sometimes Bishop of Canterbury , ( what a subiect let others Iudge , ) is invocated of the Pope , and all his popish crew ; not barely and absolutely as an holy man , ( if perhaps he so were , which is more then I know , ) but as the Sonne of the liuing GOD , and the onely Sauiour of the World . This Affection to the godly , may seeme wonderfull ; but it is such a knowne truth , as no Papist whatsoeuer he be , 〈◊〉 without blushing denie the same . These are the expresse words of their Hymne , which they both say and sing vppon that day which they keep holie for his praise and honour : Tuper Thomae 〈◊〉 , quem pro te 〈…〉 Christe scandere , In Hymno Tho. Cant. qua Thomas ascendit . By the blood of Thomas , which he for thee did spend , bring vs shether , O Christ , whether Thomas did ascend .

Loe , Thomas 〈◊〉 died for vs , and shed his blood to bring vs to heauen , as the Pope telleth vs , and would enforce vs to believe . If this Poperly be not flat blasphemy , my wits are not at home . Let the indifferent Reader iudge , and bee carefull of his soule . This blasphemy is confirmed , by the vsuall practise of the Papists , especially of the Iesuits . For their brother Iesuite Polanthus , in his Treatise of Consesson , testifieth as a truth vnto the world , Polanch . de modo audiendi confess . that they euer adde in the end of their Absolutions , these expresse words , The Passion of our Lord lesus Christ , the merrits of the blessed Virgm Mary , and of all Saints , and all the good thou shalt doe , and the punishment thou shalt suffer , be to thee for the remission of thy sinnes , for increase of grace , and for the reward of eternall life . Loe , the merits of Saints , are ioynt purchasers of our saluation with Christes blood ; and our owne workes , ( God haue metcy vpon vs miserable sinners , ) procure vs remission of our sinnes , increase of Grace , and etternall glorie .

O intollerable Popery , who can indure to heare thy blasphemie ! No Scripture , no Councell , no Father , no approued historie , was euer acquainted with this newlie inuented heresie , neuer knowne to the church of Christ , for the space of one thousand yeres and odde . An: Dom: 1407. I must therefore perforce conclude with this ineuitable illation , Ergo , popish invocation of Saints , is but a rotten ragge of the New Religion .

CHAP. 12. Of the Communion vnder 〈◊〉 kind .

CHrist onely , by the vniforme consent of all learned Papists , hath lawfull power to institute a Sacrament . Yet notwithstanding , our Papists haue presumed to alter this holy Order . For Christ commaunded the holy Eucharist or Communion , to be celebrated in two distinct kindes , Math , 26. 27. Math , 14 , 23. viz. in Bread and wine . He commaunded all to drinke , and they all dranke of it , saith the holy Euangelist . And the Apostle Paule vrging Christes institution to the Corinthians , telleth them plainly and religiously , Cor. 11. 27 That they must receiue the holy Eucharist vnder both kindes .

This was the practise of the auncient Church , for the space of 1230. yeeres after Christ . An: Dom. 1230. About which time , they began in some odde Churches to leane off the Cuppe , and to minister the Sacrament in Bread onely . P. 3. q. 80. art. 12. in corp. But that was done ( as Aquinas confesseth , ) in some few places onely . Afterward , the Councell of Constance , An: Dom: 1414. ( about the yeere of our Lord , 1414. ) decreed it as an Article of Popish fayth , that the Eucharist might be lawfully receiued vnder one kinde . I therefore must perforce conclude with this ineuitable illation ; Ergo , to receiue the holy Eucharist vnder one kind onely , is but a rotten ragge of the New Religion .

CHAP. 13. Of priuate Masse .

THe priuate communicating in the Popish Masse , where the Priest deuoureth vp all alone , is wicked , prophane , & execrable , because it is repugnant to Christes institution , Math , 26. Marke , 14. who commaunded all to drinke thereof ; and to the Euangelist , who affirmeth all to haue drunke thereof ; as also to the Apostle , who chargeth the vnpriested Corinthians and laicall people , 1 , Cor: 11. ver: 26 , 27. to make a remembrance of the Lords death vntill his second comming , so often as they receiue the holy Eucharist : and this to do , as well by drinking the Cuppe , as by eating the Bread . This was the vse and practise of the Church euerie where , An: Dom: 1000. for more then a thousand yeres together . But afterward , when the peoples deuotion began to be remisse , the priestes then deuoured vp all alone .

I therefore cannot but conclude , with this ineuitable illation ; Ergo , late popish priuate Masse , is but a rotten ragge of the New Religion .

CHAP. 14. Of Pope Martins dispensation , for the Brother to marry his naturall Sister .

POpe Martin , saith Antiminus , the popish Archbishop & canonized saint , Anto : pa. 3. tit : 1. cap : 11. prepe sin . tooke vpon him to dispense with one , that he might mary his owne naturall sister . Siluester Prierus , a famous religious Fryer , sometime Maister of the Popes sacred pallace , Syluest: in verbo Pap● . hath these wordes ; Howbeit , pope Martin the fift , dispensed with him , who had contracted and consumated matrimony with his owne naturall sister : hauing first consulted with his skilfull Diuines , so to auoyde scandale , which otherwise was likely to ensue therevpon .

Bartholmaeus Fumus , Fumut in verbo dispens . a religious Dominican fryer hath these words ; Neuerthelesse , when the deede was done , Martin the fift dispensed with one , who had consummated marriage with his own● naturall Sister .

Angelus de Clau●sio , a religious Franciscan fryer , & Vicar generall of the Cismontim Minor Angel : in verbo pap● . hath these words ; Wherevppon , my L. Archbishop of Florence affirmeth , that hee heard men of good credit say , that Pope Martin the fift , after hee had consulted with many learned Diuines and Canonists , dispensed with one who had married his owne naturall sisters .

Card : 〈◊〉 ( faith Barthol Fumus , ) affirmeth roundly , Fumus verbi supra . that the Pope can dispence in all the degrees of consanguinitie and affinity , saue onely with the Father and his daughter , and with the mother and her sonne .

Martinus Nauarrus , In Euchirid Pag. 115. a famous popish writer , desendeth the opinion of Caietan greatly . Yea , Caietane himselfe , 〈…〉 capit . 18. in his Commentary vpon Leuiticus , which he dedicated to Pope Clement , with the Popes good liking and gratefull acceptance , singeth the selfe lame song . This doctrine was neuer heard of , for the space of 1418. An: Do : 1418. yeeres . At which time , the Pope brought it from hell . Ergo , such popish dispensation , is nothing els , but a rotten ragge of the New Religion .

CHAP. 15. Of worshipping of Images .

THe worshipping of Images , is this day high●●e esteemed in the Romish church , insomuch that the Priestes themselues , on Good-Friday , are inioyned to salute the Crosse three seuerall times , and that both kneeling , and with their shooes put off .

Yea , adoration , and worshipping of Images and Reliques , is this day growne to such excessiue superstition , as it is almost incredible to be told . Yet Gregory the great , An: Dom: 590. in his time , sharply reproued the worship done to Images , albeit he disliked Serenus , the good Bishop of Mas●l●ae , for breaking the same in the Church . Bieto in can : missae , lect. 40 Yea , Gabriell Bieto , a religious popish Frier , and a very learned Schoole-Doctor , who liued long after Gregory and Serenus , euen one thousand , foure hundred , An: Dom. 1484. eighty and foure yeeres after Christ , doth sharply inveigh and reproue the worship done to Images . Ergo , the worshipping of Images , is but a rotten ragge of the New Religion .

CHAP. 16. Of Church-seruice in the vulgar tongue .

SAint Iustine , S. Ambrose , S. Augustine , S. Chrysostome , S. Cyprian , S. Hierom , S. Gregory , Sozomenus , Pa. 3. cha. 10. Lyra , and many others , ( as I haue prooued in my Suruey at large , ) doe aftirme constantly & vniformly , that the people in their dayes , were not as owles , parrets , crowes , pyes , and other birds , which were taught to sound they knewe not what , but as godly Christians , who both knew what the Minister said , and made answer to the same . Whosoeuer readeth my Suruey of popery , cannot stand in doubt hereof . lib 4. cap. 36. Sozomenus sheweth plainely in his Ecclesiasticall H●story , that in his time , ( which was 400. yeres after Christ , ) An: Dom: 400. the people and the Ministers of the Church , sang psalmes together in the church . I therefore cannot but conclude , that to celebrate Diuine seruice in an vnknowne tongue , is a rotten ragge of the New Religion .

CHAP. 17. Of the antiquity of popish Masse , and the parts thereof .

THe Canon of the Masse , ( which the late Papists haue in great esteeme & rare admiration ) is both vncertaine , variable , & of young yeres . S. Gregory telleth vs , Greg. Epi. lib. 7. capit . 68. that one Scolasticus composed it . Platina a famous Papist , and Abbreuiator Apostolicall , sheweth plainly and compendiously , both at what time , and by whom , euery peece of popish Masse began . Platinainv . Sixt● . Peter ( saith Platina ) vsed only the Lords prayer , when he celebrated the holy Mistery . Iames the Byshop of Ierusalem , increased the holy Mistery . Basilius likewise added to them , and so did others . For Celestine the Byshop of Rome , added the Introite ; Gregory , the Kyrie Eleyson ; Telesphorus , glortain excelsis Deo ; Gelasius the Collectes ; Hieronimus , the Epistle and Gospell . Hallelu-ia was borrowed of the Church of Ierusalem ; the Creed was receiued of the Nicene Counsell . Pelagius inuented the commemoration of the dead ; Leo the the thirde , Incense : Inuocentius the firste , the Pax , and Pope Sergius the Agnus dei . This beeing so , I cannot but conclude , that euerie patch and p●ece of the Romish Masse , is but a rotten ragge of the New Religion .

CHAP. 18. Of the profound Misteries of Popish Masse .

POpe Sergius is the Author of Christs threefold body , Peconecr . dist 2 Cap tr . forme . the body of our Lorde ( saith Sergius ) is threefolde , the part that is put into the Chalice , signifieth Christs body risen againe ; the part eaten , Christ yet walking on earth , the part remaining to the end of the Masse , Christs body in the graue : And that the Reader may the better know , the mutability of Popish Masse , I giue him to vnderstand , that this practise of reseruing one part to the end of the masse , is at this day wholy changed , for the Priest eateth vp aleuen in the church of Rome . O wonderful Nouelties , in the disholy popish Masse , which for al that , are as old , as Pope Sergius his nose : Ergo popish foolish Misteries , are but rotten rags of the New Religion .

CHAP. 19. Of kissing the Popes feete .

IVstinianus the Emperor , after hee had sent for the Pope Constantinus to come to him at Nicomedia , Ar. Po. Burdeg● An : Dom: 708. receyued him very honorably , and sent him back . But first of a certaine fondly conceiued humility , hee fell downe and kissed the Popes feet . This Emperour reigned about 700. yeares after Christ ; & heere first began the kissing of the Popes feet , which kissing as it was then done by the Emperor vpon a fond zeale , so is it this day continued with intollerable superstition , Ergo it is but a rotten rag of the new religion .

CHAP. 20. Of praying vpon Beads .

AFter that the people of God had liued aboue a thousand yeares , An: Dom: 1089. Polid , li , 5 , ca , 9 vsing altogether godly books of prayer , one Peter , an Eremit a French-man borne , perceiuing the Nature of men to bee so desirous of Nouelties , was the first that inuented praying vpon Beads . From hence sprang their Rosaries , their Corones , their Lady Psalters , and a thousand superstitious kinds of Prayers , whereof the rehearsal of the Originall , is a sufficient confutation . Ergo , to pray on Beads , is but a rotten ragge of the New Religion .

CHAP. 21. Of changing the Popes Name .

POpe Sergius the second , being some-what ashamed of his auncient name , because it sounded not pleasantly in mens eares , ( for he was called Os Porei , Swines mouth , or Hogs-snoute , If ye will ) , he changed his old name , and termed himselfe Sergius . He liued aboue 840. An: Dom: 843. Plat ●n serg . 2. Ca● . l● . 336 yeeres after Christ , from which time , it hath beene the manner of Popes or Byshops or Rome to change their names , so soone as they aspired to the Popedome . What a pride is this ? For the Popish Byshops of Rome to change their names , which they had giuen in their Baptisme . No maruell , if they be ashamed of Christs religion ? Well , I must per●orce conclude ; Ergo the changing of the Popes name , is but arotten ragge of the New Religion .

CHAP. 22 Of the Paschall Torch .

THe Papistes vse vpon East●r-Eue , 〈◊〉 in Chron. to hallow a Torch or Taper of Wax , 〈◊〉 lib , 6 , cap. 7 ( which they call Caerea , Pasch. lis , ) into which they instill and sasten Crosle-wise fiue of their hallowed greines . To this Taper they ascipe great holines , and reserue it til the Ascensio● or Pentecost : An: Dom. 417. Howbeit , it was first inuented by Pope Sozimus 400. yeares after Christ . This Sozimus ●alsified the Decrees of the Nicene Counsell , so to establish the v●utped primacy of the Church o. Rome : And so I must conclude ; Ergo , it is a rotten ragge of the New Religion .

CHAP. 23 Of the Popish Pax , and the misteries thereof .

INnocentius the first inuented the Pax ; the Misteries whereof ( as Durandus their famous Schoole-Doctor telleth vs ) are so wonderfull , An: Dom. 404. Durand lib , 4 cap , 55 that they had neede to put many of their Priests to the Schoole all their life , before they will perfectly vnderst and their obscure and vnsauoury significations . The Paxe may not be giuen in Masse for the dead , because the faithfull soules ( as Durand telleth vs ) are not nowe in the troubles of the world , but rest henceforth in the Lord , so that the kisse of peace or Pax , is not needful for them , which is the signe of peace and concorde . This is the Misterie of the Popish Pax , An: Do : 404. inuented 400 yers & more after Christ , but here , I must tel them another M●sterie ; ( Viz ) that if the with-holding of the Pax do signifie their rest in the Lord , then doubtlesse is the Masse it selfe Idolacriticall , which is offered for their Pargation .

Againe , if the soules be in Purgatory , & so stand in neede of the Masse ; then is their Ceremony false and fantasticall , which signifieth them to bee in rest . To this I most needs adde , as a merriment , that our Popish Monkes doe neuer receiue the Pax , because forsooth they are dead to the World , but how they are dead to the world , let the world iudge . They haue goodly houses , pleasant Gardens , fine Celles ; they are seated in the most wholesome ayre , planted vpon the most fertile soyle , enuironed with most defired prospects , their dyet is finely prouided , their table euer well furnished ; they want neither wine , nor any dainty . This one sure thing may be the proof , sir Tho. Bedle the Monk , Bedle the Monke . was imprisoned in York many years , at what time my selfe for Popery was a prisoner with him in the Kidcoat on Owse-bridge . He is dead , I wil repeat no vnttuth of the man , this only wil I say , for instruction sake . He vsed vsualy to send euery day for a quart or a pint of wine , which was very chargeable to him , being but a prisoner , his frends somtime wished him to abstaine , adding sundry reasons for the same , but he answered ; that in their Abby he had bin so long vsed to drinke Wine at his pleasure , that hee could not now liue without it . O mortified Monks ? O poore Fryers ? Nay , O Hypocrirall deceiuers of the world ? For that more fitly is your name . Now I must conclude , Ergo the inuention of the popish Pax is but a rotten ragge of the New Religion .

CHAP. 24. Of the Popes Buls .

POpe Adrian the first of that Name , Polid. li , 6 ca , 7 caused hys pardons , Priueledges , and Grants , to be sealed with Lead , which they called the Popes Bulles . These Buls were vnknowne to the Church , for the space of 772. An: Dom: 772 yeares after Christ . Ergo , the Popes Bulles are a rotten ragge of the New Religion .

CHAP. 25 Of the Popish Agnus Dei.

THe Church of God was aboue 1200. years , without the vse or knowledge of this Agnus Dei , Who was the first Author thereof , I do not reade , An: Dom: 1247. In libel , inst. sodal . lesu . but cerraine it is , that it beganne of late yeares ; for the Popes of late time haue vsed euery seuenth year , and the first yeare that euery one is made Pope , to consecrare solemnly with prayers , Chrismes , and manifold Ceremonies , certain round peeces of wax , hauing the Print of a Lambe , and for that cause so termed ; With this kind of paltery stuffe , the world is so bewitched , that infinit numbers do ascribe a great part of their saluation thereunto .

Hee that hath an Agnus des about him , must beleeue ( as he is taught by our Iesuites ) libel , sod . lesu that he shall be deliuered by Sea and by Land , from all Tempestes , Thunder , Earth-quakes ; from Hayle , Thunderbolts , suddaine death , and from all il euill . If any man will not beleeue mee , let him reade a little Booke printed at Colonia , containing therein , the order sodalitatis B. Maria Virginis , which is euery where to bee fold . In which Booke hee shal find much more then I haue said . Ergo the Popish Agnus dei , is nothing else bur a rotten ragge of the New Religion .

CHAP. 26. Of Candlemas-day

THe olde Pagan Romaines in the Calends of February , vsed to honour Februa , the Mother of Mars , whome they supposed to bee the God of battaile , the honour they did exhibite vnto him was this , they went vp and downe the streetes with Candels and Torches burning in their hands , in regard heereof , that the Christian Romans should not be inferiour to the Pagan Romans , 〈…〉 7. cap. 6 in Heathenish superstition ; Pope Sergius decreed , that vpo the day of the purification of the blessed Virgin , An: Dom: 843. Par. 3. cap. 5 being the second of February , they should go in procession with burning Candels in their hands , therby signifying the blessed virgin to be pure and free from sin . Of which point I haue at large disputed in my Suruey . Now I must conclude , Ergo , to go vp and cowne with burning Candles like Pagans , is but a rotten ragge of the New Religion .

CHAP. 27 Of the dolefull Oath which Popish Byshops make to the Pope .

IN the ancient church for the space of 1227. years , all Byshops had free accesse to Counsels , and free liberty when hee came thither to speake the truth out of the holy Scriptures : An: Dom. 1229. but Pope Gregorie the 9. tooke another course with them , that none shoulde haue voyces in Counsels , but such as s●vare obedience to the Pope , Decret , lib. 2. 〈◊〉 24 , cap. 4 and promised with an Oath to defend his common Law . The expresse wordes of the oath , the Reader may finde in the downfall of Popery . I must heere of force Conclude ; Ergo , this execrable Popish Oath , is but a rotten ragge of the New Religion .

CHAP. 28. Of the Popish fast of forty dayes , commonly called Lent .

OF the Popish manner of fasting , Sur●ey . part 1. booke 1. Chap 16. I haue written else-where at large . Lent-fast ( as Papists vse of late yeares ) is ridiculous and hurtfull both to souls and bodies . Ridiculous ; first because they prohibite to eat Egges , Primo principaliter . Cheese , and Butter , and yet doe they permit all manner of strong Wines , all ●iads of most delicate Fishes , and other dainties whatsoeuer , flesh onely excepted . Albeit , sundry men doe like as well of Fish as of flesh , if not better . Againe , because Wines & lundry kinds of Fish , bring forth all those inordinate effects ; for the breaking whereof ( fasting is appointed no lesse then flesh ) or rather more .

Thirdly , because in all their sasts , the richer forte fill their bellies at noone with daincy dishes , which is as much as any vdle man , will aske for his dyet any day . vnlesse it befor fashion sake . Fourthly , because at night they wil haue wines , Fruits , Figs , Almonds , Dates , Ra●●ous , M●rmela●e , Conserues of Cheries , 〈…〉 Fiftly , because they vs●to stuff ; their pa●uchos so 〈◊〉 at noone , as they may wel end 〈◊〉 the naxt day . Sixtly , because great iniury is done to the poorer sort , by this kind of Popish fasti●● . For , where at the rich in ●ort are either neere the sua ; or else haue store of Fishes within themselus , or at least haue money enough to prouide the same and other daineties withall , others haue all , others want all . This not with standing , the Popish Law , abandoneth the poore as well as the rich , from Egges Cheese , Butter , milke , the onely foode they haue to liue vpon . Seauenthly , because all the day long , they commonly will drink wine , eate bread funnels , manchets , & fruites , and fed thereon at night , as if it were an ordinary setled dinner . And if they deferre theyr dinner till night , as sundry do for better liking Iundry times , and as Englishmen haue done of latter dayes , generally on Christmas-Eeue , then doe they practise the former priuiledge , in eating & drinking l●octally at noone . Where I wish the Reader to obserue this with me ; that the popish Lent-fast cannot be broken with drinking , though one be drunken twenty times a day , no learned papist can this deny . For , albeit hee sinne by their law so often as he is drunken , yet doth he not thereby breake their holy fast . O wondo● of all wonders in the Christian world !

( Hurtfull to the soule . ) 〈…〉 because by meanes heereof , many haue belieued false doctrine to be the word of God ; and not onely so , but they haue also-ludged & rondemned themselues , for transgressing mens traditions , Rom , 10 , 3. as the very lawes of God . Wherein , while they sought to establish their own tighteousnes , they fell from the righteousnes of God . Math , 15 , 9. For to put religion in mans traditions ; is flarly to abandon the worship of the liuing God . Yea , by reason of these fasts , their soules were after in damnable stare . I prooue it , because they perswade themselues , that they were aswell bound to keepe the Popes lawes therein , as the flat commaundements of God ; and consequently , so often as they brake them , ( which was norare thing , ) so often did they commit damnable sinne , because their acts were not of fayth . Rom. 14 , 23 ,

( Hurtf●ll to the body , ) First , Tertio principaliter . because many haue shortned their dayes , by forbearing necessary foode ; which they did , through fond perswasion of popish holiness● . Secondly , because the poore soules are so wringed with these superstitious f●sts , that by reason of their excessiue hunger , they reioyce aboue measure when the fast is at an end . Yea , they keepe a better reckoning how Lent passeth , and how they may fall to flesh againe , then euer they did of and for their sinnes . Thirdly , because Lent-fast is not proportionable to mans body , or to the season of the yeere . For as there be foure distinct times of the yeere , the Spring-time , Summer , Autumne , and Winter ; so be there foure different diets , aptly corespondent to the same . Whosoeuer wi●l eate temperately and in measure , must eate according to the force & equabilitie of his digestion ; and cons●quently , he ought to moderate and rule his diet , after the qualification and season of the yeere . The Art of Phisick condemneth popish fasts in Lent . Natiue heate is the proper workman of digestion , as granteth euery , skilfull Phisition ; and consequently , because our bodies are most hote in winter , ( as saith Hippocrates , ) at that time they stand in need of most meate . And because our bodies be then cold and moist , hote and dry meates be conuenient . In Summer , because natiue heate is dispersed by exhalations , concoction is weakened , and so lesse meate required . And because our bodies then be hote and dry , cold and moist meats are proportionall . In Autumne , because the extrinsecall heate is more remisse then in Summer , and the naturall heat thereby more vnited , meate ought more largely to bee vsed . The Spring-time keepeth a meane between Winter and Summer , and taketh part of them both : and therfore out diet then , must neither be altogether of hote and dry mea●es ; as in Winter 〈◊〉 either yet altogether of cold & moist meats , as in Summer . And consequently popish institution of Lent , was not onely superstitious and vngodly , but also altogether preuidieiall to the health of the body . I proue it , because as Hypocrates w●iteth , all suddaine murations are dangerous , & ● so after aboundant eating of flesh all the Winter season , suddainly to abstaine wholy from the same , cannot but be euill .

This is confirmed vnto vs sundry wayes : first , because there is like proportion in cating fish suddenly after flesh , as there is in eating flesh suddainly after fish . Which alteration how dangerous it is , the vsuall infirmities in Easter-weeke doe witnes . Secondly , because the nourishment of fish is cold and moist , and so very disproportionable to the Spring time . Thirdly , because concoction is very strong , as well for the ambrient restraint , termed Antiperistasis , as by reason of long sleepe . And therefore since much meate is necessarie at that time , our popish Lent-fast prescribing little meate , must needes be preiudiciall .

Although there were in the auncient Church , a free kinde of yeerely fast , whereof the Papists pretend an Apish imitation ; yet is their vsuall Popish Lent-fast , not onely superstitious , but altogether different from the same . Superstitious , because they intend thereby to satisfie for their sinnes , and to merrite heauen . Different many wayes ; First , because the anncient Church , neuer intended any meirite by her fast . Secondly , because the saide fast , commonly called Lent , was not vniformely practised in the 〈◊〉 Church , but lest indifferent to the discretion of thery one .

The old Romans fasted three weekes before Easter ; intermitting their fast weekely vpon their Saturdayes and Sondai●e . The Slauonians , Alexandrians , Hist: trig. lib. 9. cap. ● . 38. and Greecians , fasted 〈◊〉 weekes . Others continued their fast senueil weekes , but they fasted onely fine dayes in euery weeke .

Thirdly , because the fast of the aunclent Church was free , voluntary , and not commaunded by anie Law . Fourthly , because as in the auncient Church , the time was variable , so was also the manner of their diet . For , some ate nothing that liueth ; some , of liuing things , ate nothing but onely fish ; some are both fish and also byrds ; some ate onely herbs and egges ; Trip. hist. lib. 9. cap. 38. Soz●m : lib. 7. capit : 19. Euseb: lib. 5. cap. 24. some onely becade ; othersome nothing at all ; other-some , at night are all kind of meates . All which , Cassiodorus both summarily & pithily compriseth in these golden words ; Because there is no Lawe made for fasting , I thinke ( saith hee , ) the Apostles left this matter to our owne consideration , that euery one should doe without feare or necessitie , what seemed most conuenient for himselfe .

Fiftly , because S. Spiredion , ( a man so holy that he was renowned with miracles in his life time , ) refused not to care flesh in the time of Lent ; no not in his owne house . Yea , he did not onely eate flesh himselfe , but also earnestly introated a Stranger that lodged with him , Soz●m : 〈◊〉 . cap : ● . 11. to eate as he did . And when the Stranger refused to eate flesh with him , alledging for his refusall , that he was a Christian , and so prohibited to eate flesh at that time , N●cep . li. 8 capit . 42 Histo: trip . lib. 1. capit . 1● . S. Spiridion replyed & said ; that he ought the rather to eate , because he was a christian . For ( saith S. Spiridion , ) All things are pure to the pure . This example is able our selfe , to satisfie any indifferent Reader . For first , S. Spiridion ( that holy man of God , ) did eate flesh contrary to popish doctrine Secondly , hee vrged the stranger to eate with him . Thirdly , he constantly anouched his doing , to bee the part of altrue Christian. Fourthly , he taught plainly , that to make conscience in choyse of meates , was thy badge of an Infidell . Fif●lie , the fact of S. Spiridion , proueth euidently , that to make choyce of meates for religion sake , was deemed superstitious and vngodly , not onely in the Apostles time , but also many hundred yetes after their departure hence . To which I adde , that this freedom of eating all Kind of meats in Lent , was vsuall in the Church for the space of 400. An: Dom. 427. yeeres after Christ . And so I must conclude with this incuitable illation ; Ergo , late popish Lent-fast , is but a rotten ragge of the New Religion .

CHAP. 29 of the annulling of Popish wedlocke .

WHatsoeuer the Bishop of Rome holdeth & defineth , that must euery Papist beleeue , hold , and maintaine , Math , 19. 17 as an Article of his fayth . Matrimonie pronounced by God to be indisloluble , An: Dom. 1540. the Church for the space of 1500. yeres durst neuer dissolue : but the late Pope of Rome , ( Pius , Paulus , and Iulius , ) haue taken in hand roundly to dissolue the same . This truth is proued at large , in the Downefall of Popery . But the Papists tell vs , that the facts & Decrees or their Popes , must be defended , how false and absurd soeuer they seeme , ▪ Cauarravias a famous and learned popish Bishop , hath these wordes , Nec me latet , &c. I know ( saith he ) that 〈◊〉 holdeth the contrary opinion , but neuerthelesse , we must defend the first opinion , least those things which euery where are practised , be vtterlie ouerthrowne . Thus saith the great Canonist , and learned popish Bishop Cauarruvias , whose words are setre down at large in my M●tyues . This is the same doctrine in effect , which the popish cano●●ted Saint Antonius , and their famous S●mmrst , Syl●●iter Prierus telleth vs , viz. Anton: part 1. tib . 10. cap. 3. Sylu●deindulg . That whatsoeuer the Pope doth , whether we can proue the same by the holy Scripture , or no , yet wee must belseeue it to be so . Loe , the Popes dooings must perforce be 〈…〉 otherwise , Popery cannot stand I 〈◊〉 therefore but conclude , Ergo , Popery is the new Religion .

CHAP. 30. Of the Popes pretended 〈◊〉 ouer and aboue a generall Councell .

THe late Popes , or Bishops of Rome , ( which is all one , ) with their Ies●●es and Iesuited Papistes , doe obstinately and peremptorily affirme , as an vndoubted truth , that the Pope is aboue a Generall Councell ; and they seeme to prooue it , because the Pope sitting in his Chayre at home , ( as one that cannot Erre , ) confirmeth or condemneth the Councell at his good pleasure . And therefore doe the Rhemists , ( that lesuited broode ) tell vs plainly , ( if we will beleeue them , ) that there is no necessity of a Generall or Prouinciall Counbell , saue onely for the better contentation of the people . But this is a lote vpshirt faith and doctrine , neuer knowne to the church of God , An: Dom: 1415. for the space of 1415. yeeres after Christ , that is to say , vntill the Generall Councell of Constance . Which Councell defined by a firme and resolute Decree , as a matter of fayth ; than a Generall Councell was aboue the Pope : and therfore did the said Councell depose three Popes , ( Iohn 23. Gregory 12. and Benedict 13. ) and cho● Ma●tin 5. and made him Pope . And so likewise the Generall Councell of Basill , An: Dom. 1431. about fifteene yeeres after that , cited Pope Eugenius to appeare , and for his contu●acie d●posed him , and chose Amadaeus . ( who was named Faelix 5 ) in his roome . Yea , Cardinall Camer acensis , Abbas panor●nitanus , 〈◊〉 C●sanus , 〈◊〉 Papa , Cardinalis Florentinus , Iohannes Cersanus , ●s●obus Almaynus , Abulensis , and other learned Papists generally , ( the Iesuites and their Iesuited crew excepted ) doe all constantly defend as an vndoubted truth that a Generall Councell is aboue the Pope . I therefore cannot but conclude with this incuitable illation , Ergo popish , sayth & doctrine , by which we must beleeue the Pope to be aboue a Generall Councell , is but a rotten r●gge of the New Religion . ( ⸪ )

Laus Deo vni et trino . Amen .
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