A disswasiue from poperie, containing twelve effectual reasons by vvhich every Papist, not wilfully blinded, may be brought to the truth, and euery Protestant confirmed in the same: written by Francis Dillingham Master of Arts, and fellow of Christs Colledge in Cambridge, necessarie for all men in these times. Dillingham, Francis, d. 1625. This text is an enriched version of the TCP digital transcription A20471 of text S111897 in the English Short Title Catalog (STC 6883). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 194 KB of XML-encoded text transcribed from 87 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A20471 STC 6883 ESTC S111897 99847157 99847157 12177 2240948165

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 Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A20471) Transcribed from: (Early English Books Online ; image set 12177) Images scanned from microfilm: (Early English books, 1475-1640 ; 218:01) A disswasiue from poperie, containing twelve effectual reasons by vvhich every Papist, not wilfully blinded, may be brought to the truth, and euery Protestant confirmed in the same: written by Francis Dillingham Master of Arts, and fellow of Christs Colledge in Cambridge, necessarie for all men in these times. Dillingham, Francis, d. 1625. [16], 152 p. Printed by Iohn Legat, printer to the Vniversitie of Cambridge, [Cambridge] : 1599. Reproduction of the original in the Bodleian Library. eng Catholic Church -- Controversial literature -- Early works to 1800. eebo A disswasiue from poperie, containing twelve effectual reasons, by vvhich every Papist, not wilfully blinded, may be brought to the truth, and euery P Dillingham, Francis, 1599 173 32618 172 0 0 0 0 0 52.73 D The rate of 52.73 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2013-08 Assigned for keying and markup 2013-09 Keyed and coded from ProQuest page images 2013-11 Sampled and proofread 2013-11 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

A Disswasive FROM POPERIE , CONTAINING TWELVE EFFECTVAL REASONS , BY WHICH EVERY Papist , not wilfully blinded , may be brought to the truth , and euery Protestant confirmed in the same : written by Francis Dillingham Master of Arts , and fellow of Christs Colledge in Cambridge , necessarie for all men in these times .

Lactant. lib. de vero dei simulachro . cap. 20.

Quid facies ? maiores nè , an potiùs rationem sequeris ?

What will thou doer follow thy ancestours or reason ?

PRINTED BY IOHN LEGAT , Printer to the Vniuersitie of Cambridge . 1599.

The summe of the booke . 1 The first reason of Antichrist . 2 The second of truth . 3 Of haeresie in generall . 4 Of particular haeresies . 5 Of popish dissolute , and discomfortable doctrine . 6 Of Idolatrie . 7 Of popish blasphemies . 8 Of the Papists owne confession . 9 The ninth , of the Practise of the primitiue Church . 10 Of Scripture . 11 Of popish Contradictions . 12 Of the originall of Poperie .
❧ TO THE right Honorable , and my very good Lord , Oliver L. S. Iohn , Baron of Bletsoe , Grace , and peace , with increase of honour , &c.

II is not vnknown ( Right honourable and my singular good Lord ) that man is not borne for himselfe , but for the benefit of others . To this principle agreeth the Apostles precept , Rom. 12. 1. Pet. 4.10 . that euery man according to his gift , should indeauour himselfe to do good . And to this precept , the practise of nature is answerable : in Similitud . Vt luna ( saith Erasmus ) quod luminis accepit à sole mundo refundit : ita donum à deo acceptum in commodum aliorum est conferendum . As the moone giueth that light to the world which it receiueth from the sunne : so euery gift receiued from God ought to be bestowed to the profit of others . All which excellent sayings , are spoken of euery good , and therefore by consequent of knowledge , of which Seneca writeth thus : Nulla me res delectabit licet eximia sit , quam mihi vnus sciturus sum . I delight not in any thing , which I my selfe know and none other . And againe : Nullius boni sine socio iucunda possessio est . It is no pleasure to possesse any good without a companion . The consideration of these and like speaches , haue caused me to set pen to paper , against the mysticall and secret impietie of Popish religion , although vnfit for so great a worke in many respects ; as namely in regard of my health . For I may truly say with Seneca , Nulla mihi secura lux affulsit , Jn Thebaid . I haue had no good day . This beeing a most certen truth , how vnable I am to vndergoe this busines , the similitude vsed by Tully may declare . Quemadmodum scalarum gradus si alios tollas , alios in●●●●s nonnullos malè haerentes relinquas , ruinae periculum struas , non ascensum pares , sic tot malis tùm victum , tùm fractum studium scribendi quid dignum auribus , aut probabile potest afferre . If thou take some rounds of the ladder away , and cut other , and leaue the rest loose , thou endangerest a downefall , and causest not an ascension : so the endeauour of writing beeing vanquished with so many miseries , what thing can it bring forth worthie , and worth hearing and reading . This miserie hath another attendant , namely pouertie and want , which ( as one saith ) is onus miserum , & grave , a woful and a grieuous burthen . The renowmed Philosopher could say that felicity needed outward good things . For , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is impossible , Ethic. 1.8 . or very hard for him that wanteth instruments , to doe any famous worke . But not too much of this matter , least I seeme to be impatient , being my selfe a preacher of patience . Onely this , I feare that the cause , why many are peruerted by Papists , and diuerted to poperie , is the hope of preferment , which is not wanting in that religion . Sublatis studiorum pretijs ipsa studia pereunt , ( saith Cornelius Tacitus ) Take away the rewardes of learning , Annal. l. 11. and learning it selfe decaieth . But I leaue this complaint beeing a miserie incident to the despised estate of Gods Church in the sight of the world , howsoeuer most glorious in the sight of God . Thus ( Right Honourable ) you see the cause that mooued me to set forth this treatise . Now in that I dedicate it vnto you , I haue many reasons . For ( to omit priuate respects , as namly your honourable and singular fauour towardes me , and all my friendes ) such is your desire to further Christs kingdome , such is your care of religion , your loue to learning , that for these causes you are most worthie of this dutie . And in these singular and admirable graces of Gods spirit may you more reioyce then in any worldly thing . Aristotle ( as Plutarch writeth ) writte to Antipater concerning Alexander , that he should not be proud because of his kingdome , because he that knewe God , hath as much cause as he : his meaning is this , that the knowledge of God is better then worldly honour .

The Lord blesse you and your wise , vertuous , and honourable Ladie with all heauenly and worldly honour .

Your L. euer bounden Francis Dillingham .
A preface to all English Papistes whatsoeuer .

Rhe. act. 11. IT is not my purpose to vse any long discourse vnto you , that please your selues in the name of Papists , yet I pray you let me first craue an answer to this my dissuasiue , or els submit your selues to gods truth . Secondly , I would bee certified what should cause you to continue in the Romish religion . Doth the vniuersalitie of which you were wont to vaunt your selues ? why then doe your Rhemists in their annotations vppon the 20. chap. of the Reuel . proue the Pope not to bee Antichrist , because his kingdome is daily lessened , and Antichrist during the time of his raigne shal be greater then Christs flock ? yea some of you haue written that the Church in his time shall vtterly perish as your selues know . Againe if vniuersality chalketh out the church , why did the Arrian Emperour say to Liberius . Theodoret. lib. 2. cap. 16. Quota pars tu es orbis terrarum , qui solus facis cum homine scelerato , & orbis terrarum , & mundi totius pacem dissoluis ? What part of the world art thou that onely takest part with the wicked man , and dissoluest the peace of the whole earth ? Liberius answereth , Non diminuitur solitudine mea verbum fidei , nam & olim tres soli fuère qui edicto resisterent . In that I am left alone the word of faith is not diminished , for in times past there were onely three that resisted the kings edict . But it may be your vnitie is of some force with you ; for your satisfaction in this point , see my motiue of your dissentions . Also consider that ther may be some diuersitie of opinions in lesser matters , and yet a true church , for els the auncient Christians should haue beene no church , amongst whome there were many dissentions , as you may see in the 8. booke of the tripartite historie , and 12. chap. Themistius wrote to Valens that he should not be cruell to the Christians , Propter discordiam Ecclesiasticorum dogmatum : for the variance of Ecclesiastical opinions . For amongst the Pagans there were more then three hundred sects . To come now to succession , doth not Bellarmine your Pythagoras teach that it prooueth not alwaies a church . Secondly , Atheists , Heretikes , Sorcerers , and a woman haue beene Pope , and that interrupteth your succession . Thirdly , your plurality of Popes , during your two and twenty schismes disanulleth the same . Lastly , many Popes haue not beene Canonically elected . To proceed to antiquitie , see your selues stripped of it in this my treatise : and yet you are not greatly wise men to alleadge bare antiquitie : for as Lactantius saieth in his 2. booke and 7. chap. Tanta est apud insipientes authoritas vetustatis , vt in cam inquirere scelus esse ducatur . Amongst fooles antiquitie hath that authoritie , that it is counted a hainous thing to inquire into it . Lastly concerning your miracles , I say with Augustine in his book , de vnitate Ecclesiae cap. 16. Let them not say it is true , because Donatus , or Pontius , or any other man hath done these , & these miracles : Againe , whether they hold the church or no let them shew , no otherwise , but by the Canonical bookes of holy Scriptures . I will not spend any time in painting out of the odious and infamous lifes of Papists : but come to a conclusion namely that seing those thinges that they were wont to bragge of , are taken from them , let them embrace the truth , let not the world seduce them against their owne consciences . For what are vngodly rich men , but ( as Plutarch saith ) asini ligna ferentes , asses bearing burdens . The Lord open your eyes to see the truth .

To the Christian reader .

ALthough I had many motiues to set forth this my treatise in latin , yet regarding the good of those that are ignorant in that tongue , I haue written it in English , with as much shortnes and breuitie as I could possibly . I confesse I might haue made a great volume of it , if I had insisted vpon the amplification of euery reason : but for diuerse respects , I haue comprehended it in this small manuall . And as I haue disswaded men from popery by these twelve seuerall reasons , so did I once thinke to haue adioyned more , but for causes known to my selfe , I haue yet concealed them . Their senselesse paradoxes , and witlesse arguments , with which their bookes are fraught , haue caused me so to abhorre their religion , that I may protest in simplicitie of a good conscience , I could neuer read any argument to perswade me to papistrie : yet haue I read their writers without any praeiudicate opinion at all , being neuer forestalled with this religion , in which through Gods grace nowe I stand . And Bellarmines corrupting of fathers , his foolish distinctions , his contradictions with himselfe , & with other Papists , his sencelesse sophismes , his wresting of holy writte , haue in them ( as I thinke ) this force to perswade his readers from his religion . Now it remaineth ( Christian reader ) to desire this of thee , to weigh these my motiues with an indifferent mind , and if thou receiuest any good by them , to be thankefull to God , and to commend me in thy praiers vnto him .

Catalogus authorum . ALcoranus franciscanorum . Alexander de Ales. Alphonsus de castro . Ambrosius . Aquinas . Arias montanus . Arnobius . Augustinus . Bellarminus . Bernardus . Buckingerus . Catalogus testium veritatis . Censura Coloniensis . Catechismus Coloniensis . Clemens Alexandrinus . Chrysosthomus . Cusanus . Cyprianus . Cyrillus Hierosolymitanus . Duraeus . Durandus . Epiphanius . Erasmus . Euripides . Eusebius . Fasciculus temporum Freculphius . Gratianus . Gregorius Episcopus Romanus . Gregorius Nazianzenus . Gregorius Martinus . Hentenius . Herbranaus . Hierom. Hugo Cardinalis . Index Expurgatorius . Irenaeus . Iuellus . Iustinus . Lactantius . Lombardus . Lyra. Macrobius . Maierius . Mathaeus Paris . Melchior Canus . Origines . Picus Miranaula . Plautus . Polidorus Virgilius . Psalterium Romanum . Rhemenses . Roffensis . Ruffinus . Scotus . Sleidan . Socrates . Tertullianus . Tullius . Turrianus . Wolfgangus Hermannus . Zozomenus .
THE FIRST REAson of Antichrist .

IN times past ( Christian Reader ) the question was whether Christ appointed the Pope to be heade of this church , but now ( blessed be God ) it is not without cause demanded , whether he be Antichrist or no. From which as the title of servus servorum , that is , the seruant of seruants , will not excuse him , beeing indeed the title of cursed Cham , and so fit in Gods iust prouidence for the man of sinne : so these circumstances following beeing laide together will firmely conclude the same .

The 1. Circumstance .

Antichristianisme is a mysterie , 2. Thess. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , The mysterie of iniquity doth now worke : out of which place of holy writte , I argue , that neither the open blasphemous haeretiks , nor the Turke can be that Antichrist , because they are not dissembled , but plaine and open enimies to Christ . Yet as Hierom saith on the 24. chapter of Mathew , Omnis Haeresiarchia est Antichristus . Euery Arch-haeritike is Antichrist , but not Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , that singular Antichrist . Maruell not then though all men perceiue & vnderstand him ( namely the Pope ) not to be that Antichrist seeing it is a mysterie : for as fewe knowe the Gospell because it is a mysterie , so likewise little is the flocke to which this Antichrist is revealed : pray therefore with Dauid to open thine eyes , that thou maist behold the secrets of God : for as Augustine saith , Epistola 11 2. Qui didicerunt à Domino Iesu esse humiles & mites in corde plus proficiunt or ando quàm audiendo & legendo ; that is , They that have learned of Christ meekenesse of minde , and humility of heart , profit more by prayer , then by hearing and reading .

The second Circumstance .

Antichrist is not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an aduersary to God , although he doth band himselfe against him , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , an aduersary to Christ in aemulation of like honour . For he arrogateth to himselfe those things that are propper to Christ , as namely remission of sinnes , which I prooue out of Bernard , who saith , 11. sermon ad Milites . Vnde scimus quòd Christus potest dimit tere peccata ? quia deus est . vnde scis quod deus est ? miracula probant . That is , Howe do we knowe that Christ can remit sinnes ? because he is God . How dost thou knowe he is God ? his miracles prooue the same . Out of which testimony I frame this syllogisme : he that remitteth sinnes is god : but the pope remineth sinnes , therefore he is god : and by consequent Antichrist .

The third Circumstance .

Those things which the Papists write concerning Antichrist are ridiculous . First the Rhemists say and affirme that he shall come of the tribe of Dan , which opinion Bellarmine strongly refuteth by this reason : Namely , because the tribes are so confounded that no man can say this man is of this or that Tribe .

Secondly , they say Antichrist shall be the Iewes Messias , but he must spring of the tribe of Iudah : ergo , Antichrist the Iewes Messias cannot descend of Dan.

Thirdly , they teach he shall be one singuler man , which is vnpossible : for it is written in the second to the Thes. 2. cap. vers. 7. The mysterie of iniquity now worketh , but he that worketh from that time till the comming of Christ is no singular man : ergo Antichrist is not one singular man .

The further proofe of this , that he is not one singular man , Saint Iohn saith : 1. Ioh. 2.22 . Who is a liar but he that denyeth that Iesus is Christ : the same is Antichrist that denieth the father and the sonne : euery one that denieth the sonne hath not the father . This note as it doth agree to all haeretiks , so principally to the Pope , who denieth the offices of Christ , as other haeretickes haue done his person . Read the 2. of Iohn and the 7. verse : also the 4. of Iohn & the thrid verse , Ireneus saith it is a kingdom . Lib. 5.

Fourthly , they teach that he shall raigne but three yeres and a halfe , which Hentenius a papist in his preface to his translation of Arethas ouerthroweth , saying , it is unpossible that Antichrist in so short time should obtaine so many kingdomes and provinces . Secondly Christ his comming to iudgement shall be known so soone as Antichrist is reuealed , for if he shall be slaine of Christ , then it will be easie to cast the time of three yeres & a halfe , & so consequently to tell the very houre of Christ his comming to iudgement .

Fiftly , they teach he shall sit at Hierusalem which is ouerthrowen and is not easily reedified . 2. it cannot be called the temple of God . 3. The Rhemistes themselues out of Augustine encline to thinke that he shall not sit there : but more of this in the 4. circumstance .

The fourth circumstance .

Antichrist shall sit in the Church of God , 2. Thess. 2. cap. vers. 4. So saith saith saint Hierom. Antichristus sedebit in Ecclesia Dei . 11. Epist. quae . alga . Antichrist shall sit in the church of God , not in the true Church , but that which is so called , by which the argument of Bellarmine is answered , who goeth about to prooue by this circumstance that the church of Rome is the true church .

The 5. Circumstance .

Gregorius lib. 4. epis. 34. Quicunque se vniuersalem Episcopum appellat is Antichristus est . Papa vniuersalem Episcopum se appellat : ergo . whosoeuer calleth himselfe vniuersall Bishop , hee is Antichrist , but so doth the Pope . Ergo. And least they should answere , that the proposition is not to bee vnderstood of the Bishop of Rome , heare what Gregory saith : Est nomen blasphemiae , it is a name of blasphemie : And again Petrus non vocatur vniuersalis Episcopus . Peter is not called vniuersall Bishop .

The 6. circumstance .

In his 38. demonstration . Antichrist shall sit at Rome , so doeth Sanders confesse , and the Rhemists doe not contradict this in their Annotations vpon the 5. ver. of the 11. chap. of the Revelation : for the proofe of which I thus ioyne in argument with them . 1. That which was Babilon in S. Iohns time is the same that he prophecieth to be the chiefe seat of Antichrist : but Rome was then Babylon : Ergo it is the same that he prophecieth to bee the chiefe seate of Antichrist . 2 The fathers affirme Rome to be Babylon when they wrote : out of which thus I conclude . In the dayes of the Fathers viz. Augustine , Hierome , &c. Rome was not heathenish , but by them it is called the seat of Antichrist , Ergo not heathenish Rome is the seat of Antichrist .

The 7 Circumstance .

Papa dispensat contra verbum Dei . Gratian. ●ar . 1. pag. 76. The Pope dispenseth against Gods word : Again , Praecepta moralia sunt per Ecclesiam mutabilia . The morall praecepts may bee altered by the church . Further he maymeth the Sacrament in taking the cup from the people , yea the Sacrament which he pretendeth to honour as God is carried before him on an hackney when he rideth on mens shoulders : his throne is also aboue the altar . In the Iubilie he beateth open the gates of Paradise with a golden hammer . The crosse honoured with diuine honour is cast at his feete , out of which I conclude he exalteth himself aboue God , or at least wise maketh himselfe equall to God : for no lawe can bee dispensed with al , but by the same authoritie by which it was made , or by a greater .

The 8. Circumstance .

In the time of Antichrist there shal be a generall departure from the faith , Rhem. in the 2. Thess. 2.7 . so doe the Papists themselues confesse . Nowe let vs see whether this Apostasie doeth agree to them or no. To decide this controuersie who is better then Saint Paule who prophecieth of th appostasie . The same Apostle in the first to Timothie , and fourth chapter giueth such euident signes & notes as agree properly vnto them , for they forbid meates and mariages in hypocrisie , other heretikes in open blasphemie : well saieth Saint Hierome vpon the eleuenth of Daniel : Nota est Antichristi prohibere nuptias . It is a note of Antichrist to forbid mariages .

The 9. Circumstance .

The ninth Circumstance is taken out of the 13. of the Revel. from the eleuenth verse , and so forward . Hee is Antichrist that hath two hornes like a lamb , and speaketh like a dragon : Againe he that causeth the earth to worshipp the first beast is Antichrist , also he that doeth worke wonders is Antichrist , with many moe notes and marks , that there follow : but all these doth the Pope , Ergo he is Antichrist .

The 10. Circumstance .

Antichrist is called 2. Thess. 2. cap. 3. v. The man of sin : which fitly agreeth to the Pope , for what monsters of men haue bin Popes . Silvester was made Pope by the help of the diuell . Auxilio diaboli factus est Papa . Pag. 71 : Fasc . Tem. Iohn the twelth abused his fathers concubine , gelded one of his Cardinalls , drank to the diuel , and at dice called for help of Iupiter and Venus . Boniface the seuenth robbed S. Peters church of al the iewells and pretious things . Read their owne stories because I purpose breuitie . Pag. 1166. & 1168. Matthew Paris monke of Saint Albons recordeth that the bishop of Lincolne proued the Pope to bee Antichrist by this reason and writeth thus .

Eius auaritiae totus non sufficit orbis , Eius luxuriae meretrixnon sufficit omnis .

That is to saye , The Popes couetousnes and whoredome are not satisfied with the whole world . To come therefore to a conclusion , I desire thee ( christian Reader ) to laye all these circumstances together and so to conclude this matter in question whether the Pope be Antichrist or no : doe not loosely of any one gather any thing , but binde them togither and then there will bee not a three-fold but a tenne-folde corde , which is not easily broken .

The second reason of truth .

IN handling this motion or reason it is not my purpose to define or to distinguish truth , but brieflie to set downe some properties of the same which cannot possibly agree to Poperie , onely I desire thee ( christian Reader ) to pray to Christ who is truth that thou mayest conceaue and embrace it .

The first propertie .

Truth hath this propertie , that it is simple , and needeth not many interpretations and expositions : so saith Euripides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But Poperie to defende it selfe vseth many expositions , Vide rever . Bilson . de Sacram . and yet knoweth not what to hold . For the proofe of this , consider their interpretations of the first word in this short sentence : this is my bodie . d d contra Ploretum lib. 4. Gerson affirmeth that it signifieth the substance of bread , and e e contra Diabolic . sophist Steuen Gardiner sometimes thought so also : notwithstanding afterward he changed his minde , and came to Individuum vagum , as if Christ had saide , This ( what it is I cannot tell , but it must needes be somewhat ) is my bodie . in 4. of Sen● dist. 13. Occam and other say the pronoune this , must be referred to the bodie of Christ , as if our Sauiour had saide , This my bodie is my bodie . de Conse . dist. 2. Their glosse resolueth this question on this manner . Solet quaeri quid demonstretur per pronomen , Hoc . It is a common question what is meant by the pronoune , This. To this demand I say nothing is meant , but it is there put materially without any signification at all : thus they turned and tossed the words of Christ , till they brought all that the Lord said at his last supper to plaine nothing . Tomo 2. Duraeus and Bellarmine teach that by the word ( this ) is meant the whole substance which Christ had in his hand . I demande then what this substance was , whether it was bread , or the body of Christ ; if bread , then there was a figure , if the body of Christ , then there must be transubstantiation before these wordes were pronounced , which plainely fighteth with their fancies . This propertie being cleerely auouched , if it please thee to consider ( gentle reader ) the Calvinists expositions ( as they call them ) thou shalt find them to be all one : namely this signifieth , or this is a signe of my body : let Carolostadius and the Lutherans answer for themselues .

The second propertie .

The second propertie of truth is that it blusheth to be hid , Lib. aduersus Valen●● . so saith Tertullian , Nihil veritas erube scit nisi solummodo abscondi , that is , truth is ashamed of nothing but of concealing , Math. 10.27 and our Sauiour Christ saith , Whatsoeuer I shew you preach on the house toppes : but they hid their traditions from the people , as Bellarmine himselfe confesseth , which argueth that they were not truth . I will not here confute his answer to the saying of our Sauiour Christ , because I shall deale with it in the Motiue of Haeresies . If they retort this propertie against vs because our Church was [ as they call it ] occulta , that is , hid for many yeres ; I first answer , that they must distinguish betwixt the time of peace and persecution : Rom. 12. truth in persecution may be driuen into the wildernesse , but in peace who knoweth not , but that it ought plainely to be taught . Secondly I answer that the Papists haue alwaies felt our Church ( as testifieth Reinerus a popish Inquisitour , Catolog . test . veri . ) & so I passe to the 3. propertie of truth .

The third propertie .

The third propertie of truth is , that it is magna & praevalet , it is great and preuaileth : reade the third of Esdras for the confirmation of this , where trueth is prooued stronger then wine and women ; and indeede Actes the fift and 39. If it be of God , it cannot be destroied : this declareth then most apparantly , that it could not proceede but of some diuine power and super-naturall assistance , that amidst the contradictions and oppositions of so many adversaries , among the whippes , swordes , and tortures , of so bloodie and cruell Caniballs as the Papists are , our poore , simple , and feeble congregation should peirce through and augment it selfe strongly , especially if we consider the outward means of this increase where there was nothing to allure or content mans nature , nothing gorgeous , nothing delectable , nothing to please or entertaine sensualitie : by which is answered their cauil , that trueth resteth with them because of their great multitudes , for had they not had murthers , Revel. 9.21 . sorceries , fornication , and thefts , ( which are as I will prooue ( God willing ) foure pillars of papistrie ) they had neuer come to that primarie : yea who knoweth not that with Cyrus they powre forth Gold to their slauish sect by heaps and waight , and not by number and account .

The fourth property .

The fourth propertie of trueth is to be steadfast and perpetually like it selfe , for which cause in the Hebrew tongue it is called Emeth of the roote which signifieth stabilitie , so doe the Latines call that verum which is immutabile , & per omnia sibi simile , immutable and like it selfe euery way : but in popery there is no steadfastnesse ; is not prima & secunda iustificatio , the first and second iustification a new deuise ? Censura collon . Ex consilio Tridenti . can any Papist resolue the certenty of Peters sitting at Roome : read Bellarmine , here he disagreeth from Onuphrius , and Onuphrius from the rest of the Papists in this point , which is the foundation of Poperie : & is the greatest point of Papistrie so vncertaine that they knowe not what to hold ? Doth not Allen confesse in his booke of purgatorie , that there is no text brought to prooue the same which might not be otherwise applyed ? Nay haue not the Rhemists and Bellarmine himselfe left schoole conceipts , and brought in their owne deuises , witnesse their owne writing . Tell me thou learned Catholike who succeeded Peter ? Tertullian affirmeth , that Petrus Clementem Episcopum Romanorum ordinauit , Lib. de praes. that Peter ordained Clement Bishop of Rome . Lib. 3. Ireneus placeth next to Peter , Linus , Ancletus , and then Clement . Read Hierom and Augustine , and thou shalt finde greater diuersitie . Answere me papist , howe or with what kinde of worship Images are to be honoured , Bellarmine himselfe is not assured of this point , as thou maiest read in his tractate of Images . Lastly , ( because I cannot be long ) answere me howe Saints heare our prayers if thou canst : Bellarmine himselfe must needes yeeld to thee , for he is ignorant of that point , & therefore answereth vncertainties , as he doeth in the defense of purgatorie beeing pressed with Theophilactes authority , now making it a part of the hande of God which is a place of all iust mens soules : and in the next wordes a part of hel . Thus Christian reader like wandering trauellers out of the way , the learnedst papists knowe not where to rest : yea like drunkards they stagger to and fro , but thankes be to God it is not so with the Caluinists who coyne no new distinctions , for truth is alwaies the same .

The 5. propertie .

The 5. propertie of truth is that it is subiect to persecution , Obsequium amicos veritas odium parit . Friends are the children of flatterie , & hatred is begotten by harmelesse truth . Peruse the whole booke of God , nay all histories and thou shalt finde this thing most clearely confirmed : what then caused Bellarmine to teach that temporall prosperitie is a note of the church : Christ and his Apostles are much beholding to him , who suffred exquisite torments and therefore by his diuinitie are to bee exempted from the number of Gods Saints , but they that haue better learned Christ hold otherwise . Now to returne to the matter , Read the booke of Martyrs . haue not the Papists bin drunken with the blood of Gods Saints : so I come to the sixt and last property of truth .

The 6. Propertie .

Idverum quodcunque primum , id adulterinum quodcunque posterius : Tertullian adv. Prax. That is true which is first , that is adulterous which is an after intention : but their opinions are not first but latter deuises : did not the lay people receiue the cup in the Apostles time , no Papist although he hath lost his forehead can denie it . To wind this vp in a word : Master Iewell ( that reuerend and renowned bishop his challenge in the 27. articles is not answered . Totis iam triginta annis Catholici omnes Iuello nostro nondum fatisfecerunt , that is , All the Papists in thirtie yeeres space and vpward haue not satisfied M. Iewell . And therefore I constantly conclude all these 27. opinions are new and no auncient doctrine thus : they that cannot shew 27. of their opinions in the compasse of six hundred yeares are mainteiners of new doctrin : but the Papists cannot do this : therfore they maintaine a new doctrine and by consequence a false doctrine . Now as in the former circumstances of Antichrist , so likewise in these sixe seuerall notes of truth , I desire thee to combine them , & thou maist be able to maintaine this , that truth is not lodged in the Popes breast .

The third reason of haeresy in generall .

AS touching the definition of haeresie , I might spend many wordes and much time , Lib. de veili ta●e cred. but I referre thee to Augustine , & come to particular notes and markes of haeretickes , which I doubt not but most euidently to prooue that they agree to papists after a kind of Excellencie , Aristo● . i● Metap . for so I haue learned to speake by metaphysicall philosophie .

The first note .

The first note or badge of haereticks is to mayme the sayings of Fathers . Counc . 8. Constant Juelius act. 4. The eight Counsell of Constantinople and the eight act hath these wordes . Non conuenit orthodoxis ita circumtruncat as sanctorum patrum voces deflorare haereticorum potius hoc proprium est . Is it not meete to mayme the sayings of Fathers , it is the point of haeretiks to doe so . That the Papists doe mayme the sentences of Fathers , I might shewe by many examples . Duraeus in his tenth page citing Augustine his testimony out of his booke de fide & operibus , and the 14. chap. leaueth out these words which plainely ouerthrow his defence : namely , opera sequuntur iustificatum non praecedunt iustificandum , that is Works follow him that is iustified , they go not before iustification . Harding so dealeth with the testimony of Gregorie in the article of the popes primacy : but I will conuince them by their owne testimony , out of their Index expurgatorius , page 11. Although ( say they ) we make no great account of this booke viz. Bertramius and therefore we would not greatly care , if either it were no where extant , or vtterly lost yet seeing that in other ancient Catholik writers we beare very many errors & extenuate , & excuse them , yea very often by devising some pretie shift we denie them , and doe faine some commodious sence vnto them , when they are opposed against vs in disputations , or in Conflicts with the Aduersaries , we doe not see why Bertram doth not deserue the same equity . Thus farre the papists themselues , whose owne words declare that they are voide of al truth and honestie . What should I speake of Cyprian , who to establish Peters primacy is falsified by Pamelius contrarie to the auncient editition in print , yea the very argument of the place is directly contrary vnto it .

The second note .

The second note of Haeretickes is , not to stand to onely scriptures , so saith Tertullian , aufer haereticis quae cum ethnicis sapiunt , vt de scripturis solis quaestiones suas sistant , Lib. de resurrect. carnis . & stare non poterunt : take from the haeretickes that which is common to the heathen with them , that they propound their questions only out of scripture and they cannot stande . Out of which testimony I reason thus : they that dispute not out of scripture alone , are either haeretickes or Ethnickes , but the Papists do no so dispute : Ergo they are either Haeretickes or Ethnickes . I will conclude this propertie with the Historie recorded by Master Sleidon in his sixt booke at the disputation at Berne , when Conradus Tregerus an Augustinian prooued that he must dispute out of nothing but scripture , he by and by fled , and so in that place poperie was destroyed : so Lord , let papistrie perish in euery place .

The third note .

The third note of haeretickes is to accuse the scripture of vncertainty . Haereticks ( saith Iraeneus ) cum ex scripturis arguuntur , in accusationem ipsarum scipturarum conuertuntur , quasi varie sunt dictae : & quia non possit ex his inveniri veritas , ab bijs qui ne sciant traditionem , non enim per literas traditam illam sed per vivam vocem &c. When they are convicted out of the scriptures , they fall to accusing of the scriptures themselues , as though they were diuersly vttered , and that the trueth could not be found out of them which knowe not the traditon , for that was not deliuered in writing , but by word of mouth . Besids in the same place he hath these wordes : they accuse the scriptures , quasi non rectè se habent , neque sunt ex authoritate , as though they were not right an a perfect , or not of authority sufficient . Whether the papists hold not all these points mencioned , I appeale to their own conscience , though I knowe it to be corrupt . Did not Syluester affirme that , Sleidan . lib. 1. fol. 3. ab authoritate papae vis omnis scripturae pendet , all the authority of the scripture dependeth on the pope ? Doth not Cusanus write that the scriptures vna cum tempore mutantur , are chaunged with time ? Epist 2. vid. Whitak . cont. Duraeum . p. 161 & 117. Who but Wolfangus Hermannus blasphemed , that the scriptures without the church , are of no more worth then Aesops fables ? and as touching traditions do not they teach that we haue not the fence of holy writ , because we doe not embrace the truth of their traditions ? so then gather of all these that they are haeretikes , as well as those against whome Iraeneus did write .

The fourth note .

The fourth note is to conceale their doctrine from the people , dicunt ( as testifieth Iraeneus ) non opportere ip sorum mysteria effaeri , sed in abscondito contineri per silentium : Lib. 1. c. 23. They affirme that their mysteries and secrets are not to be vttered , but to be concealed which is directly contrarie to our sauiviour Christ his wordes , Matt. 10.27 . who commaundeth those thinges which he taught to be published on the house toppes , to which place Bellarmine answereth , si opus est if it be needefull . de tradit . I doubt not but if he had beene furnished with a better answer , we should haue had it , but pardon errour which hath but figge leaues to hide her filthinesse : may not the Atheist say , when he is commanded to beleeue , and keepe gods commandements , si opus est , If it be requisite I will doe them . To shewe nowe that the papists conceale their secrets from the people is needelesse , seeing it is confessed by Bellarmine in his tractate of Traditions . And why is their seruice in an vnknown tongue ? why are the scriptures forbidden the laye people , Clem. Alex. lib. 3. cap. 2. but to hide their errors : so that I may fitly compare the Romish religion to the temples of Aegypt , which without were deckt with gold , but within had most loathsome sights .

The 5. note

The fift note is , to vaunte and to boast themselues of their pretended and falsely called knowledge , 1. Tim. 6.20 . dicunt se [ saith Iraeneus ] non solum presbyteris , Lib. sed etiam Apostolis existentes sapientiores synceram invenisse veritatem : they say that beeing wiser then the auncient and Apostles , they haue found out the syncere truth . 1. Tim. 6. This note is so euidently eminent in all haereticks that the Rhemists themselues haue made made it a badge of an haereticke ; but howe shall we prooue that the papists like empty vessels make the lowdest & the greatest sound . Cap. 5. The maker of their Apologie doth it for me advance their fellowes in this insolent manner . Our wits , saith he , are from God in as plentifull manner as theirs , our foundation in all kinde of faculties requisite for the studie of Diuinitie is as deeply laid as theirs ; our diligence rather more then theirs : our times both for age and studie more complete , then theirs commonly can be : Our order , method , and course of Diuinity much more profitable then theirs : we haue more disputations , lessons , conferences , examinations , repetitions instructions , catechizings , resolutions of cases both of conscience , and controuersie : methods and manners to proceed to the conuersion of the deceiued , and such like exercises in our two Colledges , then they in their two Vniuersities containing neere hand 30. goodly Colledges , as for the Masters and Professours in our Colledges specially the Romane readers , we may be bold to say they be in all kinde the most choyse and cunning men in al Christendome for vertue , learning , &c. Would not this odious and arrogant comparison rather beseeme boies in the schoole , then diuines in the church : thus the Papists themselues haue made both the proposition and assumption , so that if so bee they bee not wilfully blinde , they may inferre the conclusion .

Tht 6. Note .

The 6. note is to refuse the common name of Christians and to choose themselues seuerall names . Hierom in dialogo contra Lucifir : Sicubi audiueris eos qui dicuntur Christi non à domino Iesu sed ab alio nuncupari , vt puta Marcionitas , Valentinianos , scito non Ecclesiam Christi esse sed Antichristi synagogam . If thou hearest any where such as bee said to be of Christ , not to haue their names of our Lord Iesus Christ ( as Marcionites , Valentinians , ) knowe thou that they belong not to the Church of Christ , but to the synagoge of Antichrist . Haue not the Papists peculiar names as Dominicans , Franciscans , Iesuites , Thomistes and Scotistes maintaining al one grand heresie of Poperie : yet hauing their diuerse opinions among themselues & each sect enuying other , and swelling against the other , which caused Anselmus as Heerbrandus reporteth to break out into this speach . Quis non contemnat religionem tot varietatibus subiectam : Who would not despise a religion subiect to so many sects .

The 7. Note .

The heretikes in all ages haue by allegories vpholden their errours , and allegories haue bin their strongest instruments to work withall . Epiphanius maketh mention of a beastly kinde of heretikes , who by allegories defended the sinne of the Sodomites not onely as a thing that might be suffred , but as a duetie that must be done , most shamefully racking to the defence of that shameles opinion these wordes of Christ . Verely I say vnto thee , Matt. 5.26 . thou shalt not come out thence till thou hast paid the vttermost farthing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , they say that what soeuer are thought euill amongst men , are not euill indeed , but naturally good , for nothing is naturally euill . The heretiks called Priscillianistae did auoid by allegorizing whatsoeuer was brought against them , August . de Haere . In suos sensus allegorizando vertunt quicquid in sanctis libris est quod eorum euertat errorem : whatsoeuer is found in the Scripture that ouerthroweth their errours , by an allegoricall exposition they make it to maintaine the same . So do the Anabaptistes and Familistes now in our daies . As for the Papistes haue not they plucked their purgatorie out of the same text aboue named by an Allegorie ? Doe not they prooue their free-will by allegorizing the parable in the tenth chapter of S. Luke , which is concerning the man halfe dead . By which wee see it common to heretikes and not peculiar to any one by allegories to abuse the holie Scriptures , to be abbetors of their absurdities . Many moe places might I haue alleadged out of the Papistes to prooue this , Vide Dur. de sopis . but the trueth is so cleare and manifest that they cannot denie it .

The 8. Note .

The eight note is to enioyne the lay people those things that are to bee performed by the Ministers . Tertul lib. de praescrip. Laicis sacerdotalia iniungunt ; ipsae mulieres haereticae quàm procaces quae audent tingere , ordinationes eorum leues & inconstantes &c. they command the people priests , duties , their women are so bold as to baptize , their ordinations of ministers are light and inconstant . These properties doe liuely paint out the Papistes . Their Mid-wiues vse to baptize , their ordinations and consecrations are they not of the basest of the people . I would wee had not had experience of this cursed practise of Ieroboam .

Ordo sacerdotum fatuo turbatur ab omni : Labitur , & passim Religionis honos .

Euery foole with the Papists are priested , by which religion commeth to ruine , nay I dare avouch , that they haue consecrated shriuelings that are not borne ad Aram , but ad Haram , not to serue at the altar , but at the swine-stie . Here I might haue added moe properties of heretiks confessed by the Rhemists themselues , Vpon Iud. as contempt of authoritie , the crueltie of Cain , the couetousnes of Balam , which aptly agree to the Papists : for the Pope will be subiect to none , no not to a generall Councell : witnesse Martine the 5. and Eugenius the 4. who would not stand to the decrees of the Councels of Constance , and Basill . As touching murthers the streetes haue ouerflowen with the blood of Gods Saints : For couetousnesse let Erasmus speake Chiliad . 1. Cent. 9.12 . Non datur Baptismus , non licet fieri Christianum nisi numeres , non comprobant Matrimonium nisinumeres , non audiunt poenitentium confessiones , nisi sperent praemium : sacrificant conducti , non psallunt gratis , non orant gratis : non impertiunt corpus Christi , nisi numeres : quin vendunt sepulturam , idque in alieno solo . In English it is thus much . It is not lawfull for thee to be baptized except thou pay : Matrimonie without money is not ratified : the Confessours heare no Confessions without reward : O inexplebilem auaritiam . they sacrifice for hire : they neither sing , nor pray , nor giue names freely : No they will not minister the Sacrament without wages : they sell sepulchres in another mans soyle . O the exceeding dropsie of couetousnes : Aulular . may I not cry out with Plautus . Tenaces dominos nostra aetas tulit , quos Harpagonas , Harpyas , Tantalos appellare soleo , in medio Oceani gurgite sitibundos : Non Midae , non Craesi , non omnis Per sarum copia tartaream eorum ingluviem explere potest . This age hath gripple Lords ( which I am accustomed to cal Harpagons , e e These were Monsters . Harpyes , Tantalusses thirstie in the midst of the Ocean sea : their hellish gorge is not satisfied with the money of Midas , with the coyne of Craesus , nor with the pomp of the Persians . Ob. But they will here obiect that they haue not beene condemned by any generall Councell , and therfore are not for these properties ( though all laid togither ) to be accounted heretikes : Sol. which obiection how friuolous it is , I hope to make manifest . Were the heretikes in th appostles time condemned by a general Councell ? they might haue defended themselues by this obiection aswel as the Papistes . Ebion and Cerinthus against whome Saint Iohn wrote his gospell , who dare denie them to be heretikes ? Tertullian in his booke de praescriptione , and Irenaeus aduersus haereses mention multitudes of heresies not then condemned by any generall Councell . I dare not alleadge the authoritie of Iewes who call the Christians minim and cophrim bagnikkar : that is , Heretikes and denying the foundation , though not condemned by a generall Councell , least they accuse me of Iudaisme as they doe the Protestants , because wee doe denie Images .

Lastly how can it bee of the essence of heresie to be condemned by a generall Councell , seing as Augustine confesseth that former plenarie Councels may be amended by latter , which must needs bee vnderstood of errour : for the condition which Saint Augustine repeateth in the first endureth to the last . Si quid fortè à veritate deuiatum est . If in ought they swerue from the truth , and except that be vnderstood he answereth not the thing that was obiected by the Donatistes : they opposed the Councell of Cyprian in a matter of doctrine not of discipline , S. Augustine replieth Bishops might be deceiued and so might Councels , in what then but in matters of doctrine ? And so I proceed to the fourth Reason taken from particular heresies : with this admonition that this was the verie obiection of the Pelagians as may be seene in Augustine tomo 7. lib. 4. contra duas epis . Pelag. in fine libri : to whome hee answereth , Quasi nulla haeresis damnata sit , &c. as if no heresie were condemned without a Councell .

The fourth reason of particular heresies .

IN the recitall of particular heresies , considering that I aime at no long discourse in this my treatise , I will beginne briefly with Pelagianisme making this sillogisme : they which hold the same opinion with Pelagius and vse the same arguments that Pelagius did , are Pelagians , but the Papists hold with Pelagius and vse his arguments : Ergo , they are Pelagians . The assumtion I prooue out of Hieroms workes against the Pelagians , who hold ( as he testifieth ad Ctesiphontem , ) that Mandata dei are possibilia , Hierom. lib. 2 Gods commandements are possible to be kept : and prooue the same by our sauiour his saying : Iugum meum suaue est : my yoke is easie , & mandata eius non sunt grauia , and his commaundements are not grieuous : to which the learned father answereth , Levia sunt ad comparationem Iudaicae superstitionis , they are light in respest of the Iewes superstion . Secondly they thus dispute , Si in operibus meis deus mihi adiutor extiterit , non mihi debetur merces sedei qui in me operatus est : if my good things come from god , then there is no reward for me &c. To which he answereth thus : Contra Deum arma linguam tuam : arme thy tongue against God , and so forth : are not these the very arguments of Papists ? Reade the Rhemistes vpon the places remembred , also vpon the second of the Corinth. 5. cap. 10. where thou shalt finde this blasphemy , that heauen is as well the reward of good workes , as hell is the stipend of evill workes : which is the drift of the argument of the Pelagians . I will adioyne some other sayings of the same Father , by which euery one may further see the truth of this my charge . Facilia dicis dei mandata & tamen nullum proferre potes qui vniuersa compleverit : thou affirmest the commandements are easie , and yet thou canst not bring forth any that hath kept them . Againe , Tunc iusti sumus quando nos peccatores fatemur : & iustitia nostra a non ex proprie constat merito sed ex dei misericordia , dicente scriptura Iustus est accusator sui , in principio sermonis . Then are we righteous when we confesse our selues sinners , and our righteousnesse consisteth not of our merits , but of gods mercie , seing the scripture saith : The righteous is the accuser of himselfe . To let passe the rest of his most excellent sayings I come to the heresie of Montanists .

The 2. haeresie of Montanisme .

The Church in Tertullians time taught , that fasting was restrained neither to certaine daies , nor to certaine meates : which opinion Tertullian beeing a Montanist confuteth in his booke aduersus Pseuchicos . That the Church so taught I prooue out of his second chapter , where he setteth downe the arguments vsed against Montanus and confuteth them : The Church is brought in speaking thus : Indifferenter ieiunandum ex arbttrio , pro temporibus & causis vniuscuiusque , sic & Apostolos dicunt obseruasse nullum aliud imponentes iugum certorum & in commune omnibus obeundorum ieiuniorum . We must fast as the cause of euery one requireth , and the Apostles did thus obserue it , laying no yoke of certaine and determined fasts vpon men . You see how the Church plainely speaketh against the restraining of fasting to certaine daies , and as plaine is her speech immediatly after against the restraining it to certaine meates . Xerophagius verò novum affectati officii nomen & proximum Ethnicae superstitioni . The eating of certain drie meates is a newe name of straunge and affected office neere to the superstition of the Heathen . Againe , Apostolus est detestator eorum , qui sicut nubere prohibent , ita iubent cibis abstinere à deo conditis . The Apostle himselfe detesteth them that forbid to marry , and commaund to abstaine from meates created of God . The verdict the Church gaue concerning fasting which in that book Tertullian as a Montanist would confute : out of which testimonies I thus conclude . They which restraine fasting to certaine meates and times , holde not as the auncient Church helde , but with Montanus : the Papistes restraine fasting to certen meates & to certen times : Ergo , the Papists hold not with the auncient church , but with the Montanists against the same , and as they doe hold with them concerning fasting so doe they likewise in the marriage of Ministers , as may be prooued out of his booke Monogany , & 12. chap. which he wrote beeing a Montanist : the Ministers were as he speaketh digami , twise married : omnia licent episcopis , all things are lawefull for bistops , which he confuteth by the text of the 1. of Timothy : and 3. chap. A bishop must be the husband of one wife , so that I may say in these two points Non ovum ovo similius , quam Papistae Montanistis : the Papists and Montanists are both alike . And so I passe to the third haeresie of Cainisme .

The 3 haeresie of Cainisme .

The haeresie which teacheth that he which before baptisme had a wife and shee dying , the partie marrying another , ought not to be consecrated bishoppe , is by S. Hierom in his Epistle to Oceanus called Cania Haereses , The haeresie of Caine : In which epistle he answereth the place of the 1. of Tim 3. cap. That a Bishop must be the husband of one wife , saying , praecipit ne sacerdotes bina aut trina coniugia sortiantur more Iudaeorum aut Patriarcharum , He commaundeth that priests haue not two or 3 wiues , after the manner of the Iewes and Patriarches . Now who is so ignorant that knoweth not the Papists to hold this haeresie of Caine , and to abuse the place of Timothy to that purpose : hanc haeresim sequitur Romana Ecclesia , saith Erasmus , this haeresie is embrased of the Romish Church .

The 4. heresie of Manicheisme

Although I might be very long in this haeresie , shewing where in the Papists agree with the Manichees : yet I will reduce their agreement to three heads : first the Manichees hold the scriptures to be corrupt , Augustine lib. 1. de Morib . cap. 29. which opinion he confuteth in these wordes : si Pauli epistolam ad Romanos scriptam corruptam esse contendis aliam proferas incorruptam , vel alium codicem potius in quo eiusdem epistola eadem syncera & incorrupta est , if for example thou contendest , that S. Paules epistle to the Romans is corrupt ; thou must shewe another incorrupt , or rather another book of the same Apostle wherein the same epistle is syncere & vncorrupt . Canus Lindanus & Reinolds for my owne part I thinke them nothing inferiour to these Haereticks in this point , nay haue not the Papists corrupted this same Epistle ? leauing out the 11. cap. 6. v. all this sentence , but if it be of workes it is no more of grace , or els workes were no more workes . For it cleane ouerthroweth their grand Haeresie : here for the same accusation of diuine scripture I charge them with Helvidianisme , for Helvius held the same , as Hierome witnesseth in his booke against him : tibi stultissime persvasisti graeocs codices esse falsatos : O foole in the highest degree thou hast perswaded thy selfe that the greeke coppies are falsified . And againe , Tu mira impudentia haec in graecis codicibus falsata esse dicis thou with wonderfull impudencie sayest these things are falsified in the greeke bookes . Thus the Papists ioyne with Helvidius , and therefore by Hierome his verdict as they are full fooles , so haue they brasen faces . Secondly they permitted their hearers to marrie , but not their elect as they called them : August . lib. 2. de Mor. Mani . cap. 19. Auditores vestri quorum apud vos secundus est gradus ducere atque habere vxores non prohibentur : your hearers which are in the 2 degree are not forbidden to marrie : out of which place I gather that they did not condemne marriages simply , as the Papistes would make them , & if they did can any one speake more contemptuously of mariage then the Papistes doe .

M. Martin in his discouery , Cap. 15. sect. 11. calleth it a prophaning of sacred orders . Innocentius & Syricius disprooue it by these 2. places : be yee holy because I am holy : and againe : they that are in the flesh cannot please God : and these arguments are still maintained by the learneddest Papistes , by which they conclude that mariage is an enemie to holines , and a friend to filthines : the Lord rebuke them for these their blasphemies ,

Thirdly in fasting they are right Manichees , for as Augustine saith lib. 2. cap. 13. they did nihil carnium gustare , and yet did eate exquisitas & peregrinas fruges multis ferculis varietas , they did eate no flesh , & yet did eate many and strange fruites varied in many dishes : yea ( as Augustine saieth ) if one of their elect should but annoint his lippes with bacon , or but take the sauour of it , as a breaker of his fast , or abstinence , he shall be condemned to hell fire ; is not this the right popish fast ? therefore I say to the Papistes as he did to these heretikes : quaeso aduertite errores : I desire you consider your errors .

The 5. heresie of Colliridianisme .

Lib. 3. & haeres. 79. The Collyridians as Epiphanius writeth worshipped the virgin Mary : against whom he writeth thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let no man worship Marie , the word vsed signifieth to cast himselfe downe , and so to worship with religious Honour . To proue that the Papists worship Marie not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , seruice , which they graunt , but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , religious seruice , which they denie , I vse their owne testimony vpon the 2. of Luke , and 39. verse , where Anna is saide to worshipp the Lord by fasting and prayers : their note is this , that fasting is an act of Religion , whereby we doe worship God as we do by praier , then by their owne doctrine they worship Marie with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , religious worship ; for they fast and pray to her . Their owne words are these in their Psalter , made for the praise of Marie according to the Romanes manner . In omni tribulatione & angustia succurrat nobis Maria : in all affliction let Marie help vs : And againe , Solue vincula reis , perfer lumen caecis , mala nostra pelle , bona cuncta posce , monstra te esse matrem : that is , Loose the bondes of prisoners , giue light to the blinde , driue away all our euills , obtaine al good things for vs , shew thy selfe to be a mother . Lastly , Per virginem Mariam consedat nobis Dominus salutem : that is , the Lord saue vs for the virgine Marie her sake : what greater things can they desire at Gods hands ? Nay , what christian heart can abide these blasphemies ? if this be not to honour Marie , what is to honour her ? I ende this heresie with Epiphanius his question , Quae Scriptura aliquid de hac re narrauit ? what Scripture speaketh thus ?

The 6. heresie of Angelisme .

Iraeneus lib. 1 In regard of breuitie I will knitt vp many heresies together : the Carpocratians worshipped the Images of Iesus ; the Valentinians the crosse : the Heracleonites prayed for the dead . Epiphan. 14. Haeres . Elxay the horrible heretike taught praier in an vnknowen tongue . Nemo quaerat interpretationem , sed solum in oratione haec dicat : Let no man seeke for interpretation , but onely let him pray thus . I will therefore in this sixth particular heresie brieflie speak of Angelisme : Haeres. 39. Angelici ( saieth Augustine ) in angelorum cultu sunt inclinati : the Angelists were inclined to the worshipping of Angels . Iraeneus likewise sheweth the practise of the church against this worship . Lib. 2. cap. 59. Eeclesia non facit aliquid inuocationibus angelicis sed mundè & purè dirigit orationes ad Dominum qui omnia fecit : The Church doth not any thing by prayer to Angels , but purely directeth her praier to the Lord that made all things . Lib. de vero dei simul . cap. 17. Againe Lactantius writeth thus . Non est in Angelis quicquam nisi parendi necessitas , itaque nullum sibi honorem tribui volunt , quorum honor in deo est . There is nothing in the Angels but necessitie to obey , therefore they will haue no honour to be giuen to them whose honour is in God . And in his first booke and seuenth chapter ? Ministri Dei coli non volunt , quippe qui nihil praeter iussum , & Dei voluntatem faciunt . Gods attendants will not be adored , for they doe nothing but his commaundement and will . If these men were aliue , what would they haue written against the Papistes who maintaine the adoration and worshipping of Angels ?

The fifth reason of the popish dissolute and discomfortable doctrine .

IT is not vnknowne how the Papists without all shame accuse our doctrine of loosenes , wheras all our writings , sermons , and exercises tende to holines of life : for we preach mortification of the flesh , continuance in prayer , and in a word all holy duties : we permit no filthie stewes , neither by rash vowes cause incontinencie and fornication , which are notorious and knowne things amongst the Papists Vrbs est ( saith Mantuan ) iam tota lupanar , the whole citie is a stewes , speaking of Rome . And as the liues of the Papists haue beene odious to God , and to man , so I doubt not but in this motiue to prooue that their doctrine tendeth to horrible dissolutenes , and hellish horrour . In Aquinas his supplement art. 2. quaest. 2. it is taught that no man ought to be contrite in heart for originall sinne , which is a licentious and carnall doctrine : did not the prophet Dauid in the 51. psalme , confesse that in sinne his mother conceiued him : and S. Paul crieth out , Rom. 7. O miserable man that I am , who shall redeeme me from this bodie of sinne ? out of which places we may gather the griefe that those holy men of God conceiued for their naturall corruption . The Papists reason why we must not be contrite for originall sinne , is worthie of consideration . Non est voluntarium : it is not voluntarie , say they . The syllogisme is thus to be made : We are not to be contrite but for voluntarie sinnes : but originall sinne is not voluntarie : ergo we are not to be contrite for it . I answer to the proposition , they might as well conclude that it is no sinne : let Augustine dissolue this knotte , who in his 1. booke of Retract . and 13. chap. writeth thus : Nullo modo peccatum est nisi sit voluntarium , peccatum quippe illudintelligendum est quod tantummodo peccatum est , non poena peccati , quamvis & illa , quae immeritò non voluntaria peccata dicuntur , quia vel à nescientibus vel à coactis perpetrantur non omninò possunt sine voluntate committi , quoniam & ille qui peccat ignorans , voluntarie quoque peccat , &c. It is no sinne except it be voluntarie , this speach is to be vnderstood of sinne which is simply sinne , and not a punishment of sinne , although those sinnes which are vnfitly called sinnes against our wills ( because they are ether committed by constraint , or by ignorance ) cannot be altogether without the consent of will , for he which sinneth of ignorance , sinneth willingly . Thus hath Augustine answeared the popish reason to the full .

Secondly the Papists teach , that some sinnes are veniall of their owne nature , that is deserue not eternall death , which must needes cause men to cast off the bridle and reynes of holy life : why doeth Basil in his shorter Definitions and 10. rule , prooue that euery sinne is deadly by this place , The wages of sinne is death . But to withdraw men from the opinion of the lightnes of sinne , well saith Hierome ad Caelantiam : Tanto facilius abstinemus à quocunque delicto , quantò illud magis metuimus , nec etiam titò ad maior a progreditur , qui etiam parva formidat . We abstaine so much the more easily from sinne , by how much we feare the same : neither doth he make hast to greater sinnes which feareth the lesser .

Thirdly the Papists teach , that the sacrament giues grace ex opere operato , of worke wrought without faith : for howsoeuer Bellarmine requireth it as a disposi●ion , yet the Censure of Colon , which knew the Romish doctrine as well as Bellarmine reasoneth thus : pueris extra omnem dubitationis aleam sacramenta prodesse nemo sanae mentis dubitare potest , in quibus tamen nulla est fides , nulla cordis motio , nullus peccatorum dolor , aut gemitus , & sanè si in pueris easit Sacramentorum natura , cur non erit similis omnino in alijs maximè ? eùm neque Christus , nec Ecclesia vnquam vel vllam diversitatis fecit mentionem . Without all controversie children receiue benefit by the Sacraments , in whome there is no faith , no motion of the heart , no sorrow for sinne , and why doe not others likewise so ? seeing neither Christ nor the Church mentioneth any reason to the contrarie . What is this , but to cause men to come without repentance to the sacraments ? for if thou be not a murderer , a theefe , or an adulterer , &c. the sacraments will replenish thee with grace : but ( Christian Reader ) take heede of this dissolute and loose doctrine , for he destroieth himselfe , and damneth his soule , that commeth to the Sacraments without faith and repentance , and he is so farre from receiuing grace , that he purchaseth Gods eternall wrath and irefull displeasure to himselfe .

Fourthly the Papists bind their votaries , prelats and priests to keepe their vowes , which yet burne in filthie lusts , yea are not those vowes vngodly which cannot be kept without incontinency ? 1. Tim. 5.11 . If widows ( as S. Paule saith ) waxe wanton against Christ beeing warme , idle , and well fedde , and so lust after husbands , what doe many papists more warme , more idle , and better fed then those poore widows were , that S. Paule speaketh of ? What doe they I say lust after ? but with them this diuinitie is currant , si non castè , cautè tamen : if not chastly , yet warily .

Fiftly the papists teach that the pope may giue pardon de paenitentijs iniungendis , Fulk aganst Allen . that is , of penance to be performed , Ergo a man may haue a pardon before he sinne , which is to open a gappe to all sinne , yea the rich man may boldly transgresse , because he is able to giue largely for pardons .

Sixtly , Ferus vpon Matth. confuteth it . Aquin. 22.25 . q. 9. ar. they teach that the loue of a mans enemie is counselled by our sauiour Christ , not commaunded , so that a man is not bound to loue his enemie by Gods commandement , O carnal & licentious libertines , what is more easie for man then to loue his friende ? what is more against the proud spirit of a man them to loue his enemie ? And so from dissolutenesse of doctrine I come to the discomfort of the same .

No man ought to be assured of his saluation by faith , Cens . col●● . but by hope ( saith the papist ) resting vpon his owne merits , which is to racke and torment a christian soule , for euery on must say with Hierom in his dialogue against the Luciferans , Credo Domine & tamen secundum fidem mean fieri nolo , sic enim peribo : I beleeue Lord , yet let it not be according to my beleeue , for then I perish : and with Augustine , 10. lib. con . & 29. tota spes mea non nisi in valde magna misericordia tua : my whole hope is only in thy great mercy : but more of this in another motiue , and therefore I oppose their own Catechisme against them which excellently confuteth this desperate doctrine : Cat. col . profecto nequè in aignitatem fidei , ne que operum meorum , vt me certum faciam rectè respexero . Verely for certainty that god is mercifull to me I must neither looke to the dignitie of my faith or of my works , sed in passionem tuam ô Christe oculos mentis defigam , but O Christ I will fasten the eyes of my minde vpon thy passion , cum defecerit virtus mea non diffidam , quia si sanguis tuus interpellet pro me salvus ero , when my goodnes is eclipsed I will not distrust , for if thy bloode entreat for me I shall be saued .

Secondly they teach that by contrition & sorrow for sinne , Stapl. A. quae. 7. ar. 2. the guilt of sinne is wholly taken away , but because a man can not be assured of the sufficiencie of his sorow , therefore he must both confesse and satisfie Gods iustice for his sinnes : O hellish deuice of man ! If no man can be assured of the sufficiencie of his contrition and sorrow , how can he certifie his soule that his Confession and Satisfaction are sufficient ? if he can not be assured of one , he cannot likewise be assured of the other , and so must needes be swallowed vp in the gulfe of despaire . Hold this therefore ( Christian soule ) that thy reconciliation dependeth not vpon sufficient confession , contrition , and satisfaction , but vpon the merit of Christ ; and say as the glosse doth vpon Gratian , pag. 376. that these doe not cause and deserue forgiuenes of sinnes , but onely Gods mercie is the cause thereof ; and that true sorrow is a signe to thee of the forgiuenes of thy sinnes . And as the doctrine of Satisfaction is desperate , so it is a most loose and dissolute doctrine : for , Si dederis marcas , & eis impleveris areas ,

Culpâ solvêris quacunque ligatus eris : that is , If thou fillest the Popes coffers with mony , thou shalt be loosed from all thy faults . Alas , alas , what will not a man giue for the redemption of his soule ? Iob 2. Mich. 6. thousands of riuers oyle ; yea he had rather cause his sonnes to passe through fire then to performe true repentance .

The sixt reason of Idolatrie .

IN Philosophie there was almost no opinion so voide of reason , but it found some patron , and as it was in philosophie , so now it is in Diuinity ; for else how could the Papists defende the worship of images ? Of these popish idolaters I say with Lactantius , Lib. de orig. erroris . cap. 3. Venia concedi potest imperitis & ijs qui se sapientes non fatentur , his vero non potest qui sapientiam professi stultitiam potius exhibent . The ignorant may be pardoned , but to those that professing wisdome manifest their follie , pardon cannot be granted . But let vs see how they excuse their idolatrie .

First Bellarmine maketh a difference betweene an idol and an image : Lib. 2. cap. 5 de Imag. an idol is an image of that which is not , but an image is a figure of that which is : to take his graunt I will first conclude out of his owne wordes that the Papists are idolaters , and then by inuincible arguments disprooue this distinction . They which worship images of those things that are not extant , are idolaters : but the Papists worshippe the images of those things that are not extant : Heerbrant● . com . ergo they are idolaters . The assumption I thus prooue : Christopher , George , and Katherine were neuer extant , but they worship their images : ergo they worship images of thinges that neuer were . For the disproofe of his distinction I will vse his owne arguments , and confession against himselfe . First ( saith he ) the Scripture neuer calleth any true image an idoll , this I disprooue out of his 13. chap. where he confesseth that the Iewes worshipped God in an image or idol . That in which the Iewes worshipped God , is an idol : but the Iewes worshipped God in an image : ergo an idol is an image . Secondly ( saith he ) the scripture calleth Idolls elilim , that is Nothing , and vseth other names to the same purpose . If this reason be good , then because the scripture calleth Idols pesilim , & by other like names , it must of necessitie follow that they represent something : if any demaund , why the scripture calleth Idols nothing , and vanitie , and lies , I answere because of their effects , so saith Kimhi : dabar she eno mognil that which profiteth not , is called elil , for in truth they neither helpe the worshippers of them , nor can they helpe them , and so are meere vanity : and by this reason is answered his argument taken out of the Corinthians 8 chap. where an Idol is called nothing , nothing it is in regard of profitte and commodity , yet may it represent somthing : His fourth reason is , because the Fathers called Heresies Idols : as an haeresie is a false immagination , so [ saith he ] is an Idoll a false Image : thus indeede the fathers speake , out of which I thus dispute . Hierom. Hosea 4. An heresie is an false opinion , and imagination of some thing whereof there is a trueth , Epiph. Haer. 50. as for example , the Anthropomorphits that thought god was in shape & proportion like a man , did they not conceaue a false imagination of a reall thing whereof there is a trueth , Ergo , by the Iesuites owne argument an Idol may represent a thing , that hath a beeing and subsistance : but there is a plaine and euident demonstration why the Fathers call haeresies Idols , because to serue God as we list , and not as he will is Idolatrie : he neither taketh nor requireth any thing at our hands , besides his worship and that according to his will , who requireth this at your handes , ( saith the Prophet Esay : ) vnlesse therfore they can prooue that God will be serued with materiall and artificiall Images , and is content to accept that honour as done to himselfe , that is yeelded vnto them , their adoring them maketh them idols , and themselues Idolaters . His last reason taken out of Tertullian cleane ouerthroweth his cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith Tertullian ) graecè formam sonat , ab eo per diminutionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aequè apud nos formulam fecit , igitur omnis forma vel formula idolum se dici exposcit . This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke signifieth a shape , whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued as a diminutiue , and with vs signifieth any shape , & therefore euery shape or likenesse may be called an idol . If euery shape may be called an idol , then a shape of a thing that is extant may be so called : but by Tertullians opinion euery shape may be so called , Ergo a shape of a thing that is extant and hath a subsistance : now whereas the Iesuite in fine and in conclusion out of Eustathius saith that an Idol is inane spectrum , & phantasma , a vaine fancie such as we frame in our imaginations , & as the shaddowes & ghostes of the dead are , doth it not as well prooue that for the matter it is nothing , as it doth that it representeth nothin ? yes verely , for in trueth those things are as he speaketh vmbrae , shadows , & cavae imagines , images without any solidity , so that he might by this argue an Idol to haue no matter , & no bodily subsistance , as he doth that it is nothing formally , that is representeth nothing . Hauing retorted his arguments against himselfe , I wil now briefly shew that an Idol representeth something . The 2. Commandement shall helpe vs with the first argument , in which , as the Papists confesse an Idol is forbidden , but that which is there forbidden , is a similitude of something , as of things in heauen and in earth , Deut. 4.15.16 . or vnder the earth , so saith Moses , thou shalt not make the forme of a man , or of a woman , or of any creature in the earth .

Secondly I disprooue their distinction out of the 14. of wisdome , verse , 1. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the beginning of whordome is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the invention of Idols , what doth he call an Idol ? read the 15 verse and thou shalt find that the father sorrowing for his sonne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worketh his Image , and so worshippeth the dead as God : by which euery man may see that an Idol & an Image are there put to signifie both one thing , except he will hold that the Image which the father maketh of his sonne representeth nothing : which no Papist though exceeding bolde and blinde dare affirme .

Thirdly I demaund whether the Images which Carpocrats worshipped were not Idols ? if only idols be forbidden in the 2. Jraen . lib. 1 cap. 23. com . them the Images there forbidden must be idols , yet were they Images of Iesus . I let passe the images of Paule , Epiph. 24. Pythagoras and others which euery one know to represent something . The Melchizedechians also worshipped the Image of Moses , Epiph. 55. yet can no man deny that to be an Idoll , out of all which it is easie to conclude , that an Idoll is not alwaies an image of that which is not .

Fourthly , Baal himselfe , which the Scripture detesteth as a most infamous Idoll was nothing else but a corporall Image erected vnto God , by which the people dreamed they serued and pleased God , as may be gathered by Hosea in his 2. chapter : At that day saith the Lord , thou shalt call me no more Baal : And in Elias time , 1. King . 18 , the Israelites haulted betweene two opinions , partly seruing God , partly their Idolls ; likewise the Gentiles which the king of Assyria placed in Samaria ( 2. King . 17.33 ) feared God & worshipped their Idolls . Lastly the Iewes sware by God & their King , Sophon . 1. that is , by their Idolls , for they called their Idolls Kings , some expound it as if it were a proper name , they sware by God and by Malchon , but that can not be , because of the affixe and pronoune that is ioyned with it , for proper names are not compounded with affixes & pronounes , as Elias proueth ; by all which testimonies it is euident and plaine , that all the Iewes were not so seduced as to thinke their Idolls to be God , for then they would not haue bin like a cake halfe baked , Cap 7.4 . ver. ( as the Prophet Hosea speaketh ) now seruing God and then their Idolls .

Fiftly , the Heathen did not thinke their Idolls to be God , which I prooue out of Lactantius : Lib. 2. de vero dei sim . Non ipsa inquiunt timemus sedeos adquorum imaginem ficta , & quorum nominibus consecrata sunt : Wee doe not reuerence and worship the Idolls themselues , but those which are represented by them , and those to whome they are consecrated : what is more direct then this against Bellarmine , who would haue men beleeue that the Heathen did account their Idolls to be God , and therfore reuileth M. Caluin a man of famous memorie not being able with any probabilitie to take away his arguments . And if that opinion of Macrobius be true , that all the heathen Gods are to be referred to the sunne , 1. Satur. ca 7. as Apollo , Capis , Serapis and others , how can it enter into the heart of any learned man to imagine , that the Gentiles were so ignorant as to think their idols to be God , except they could not distinguish betweene them and the Sunne : their idols then representing the Sunne , of necessitie it followeth , that they represented something ; except the Sunne be nothing . Thus the Papists defending Idolatrie , goe about to take the Sunne out of the world , making it nothing , and so prooue themselues vnworthie the light therof . And so hauing disprooued his distinction , I will proceede to other of his assertions , and then set downe Lactantius his reasons against Images , which are as directly opposite to the Papists , as if he had of purpose written against them . Bellarmine confesseth that in his 8. chap. that Idiotae qui vident picturas , & non possunt legere scripturas , possunt ac debent à praelatis & Concionatoribus institui , alioquin fateor non sine periculo exhiberi imperitis eiusmodi picturas . The lay people which see and beholde Images and can not reade Scriptures , ought to be instructed of their prelates and preachers , else I confesse that Images to the ignorant are not without daunger deliuered . This is as much as to giue a madde man a sworde , and then to watch ouer him least he hurt himselfe : but haue the Papists preachers to teach the people ? yea , their priests for ignorance are very Idols , many yeares agoe was this complaint vttered that in times past there were golden priestes and treene cuppes , B●● . but now golden cuppes and treene priests , but of this see more in a former motiue : and whereas he saith that lay people may reade the Scriptures , doth he not bidde defiance to other Papists , Cens . Col. who by might and maine mainetaine that the Scriptures are not to be reade of the ignorant . But nowe let vs see what the people are to be taught , Bellar. 20. they are to be taught , that Images are to be worshipped by themselues not accidentally or improperly , so that worshippe is due to images themselues , and not onely as they represent some other thing : are the people able to reach this diuinitie ? nay the very Papists themselues cannot possibly conceiue these distinctions , yea they are flatly opposite to other learned papists : and lastly the Heathen neuer taught so grossly of the worshipping of their Images . To goe a little further , the people must not be taught that Images are to be worshipped with the highest kind of worshippe which is due to god , cap. 22. & 23 as touching their manner of speech and wordes , but , si de re ipsa agatur imagines impropriè coluntur eo genere cultus quo examplar ipsum , if it be concerning the matter and thing it selfe an Image accidentally must be honoured with the same honour wherewith the thing represented is worshipped and honoured . Is not this to speake mysteries to the people , Bell. cap. 6. yea to speake lies in hypocrisie ? Alphonsus de Castro a learned Papist accounteth Serenus Bishop of Massilia , and Epiphanius enemies to Images , because they brake them in peeces , and yet wee may not doe so without haeresie ( for saith Bellarmine ) when Serenus brake them , the people : beeing neere conuerted to the faith worshipped them for gods : it were hard for Bellarmine to prooue the trueth of this sentence , namely a true Christian to worship an image for God , but if Serenus did well for breaking them , because the people worshipped them as Gods , why may not we break them without any hurt , for it is well knowne that the ignorant papists amongst vs haue taken them for gods ? Thus hauing gathered out of Bellarmine his garden some sweete flowers and nosegaies , nay rather poysonful hearbs , I come now to Lactantius his reasons against images , which whether they conclude not against the Papists as well as against the Heathen , let any indifferent man iudge . Postquam Deus praesto esse caepit ( saith Lactantius ) iam simulachr● eius non est opus , Lib. 2. cap. supervacua enim est hominis imago , cùm homo praesto est . When God is present there is no neede of his image , for the image of man is superfluous when man himselfe is present . cap. 8. Yet Bellarmine will needes defende the image of God , although he be present euery where , because he is not seene , and so cutteth the sinewes of Lactantius his reason : and here I would haue the Reader to note that Bellarmine prooueth that images of God may be made , and as he prooueth the same , so it is their practise to paint the Father like an old man , because he so appeared to Daniel , yet it is not certen ( saith he ) in the church whether images are to be made or no , out of which confession I conclude , that he teacheth vncertaine doctrine , yea that their Church practiseth those things which they are not sure of , and therefore dealeth Antichristianly with the people . But I would know of Bellarmine , why the Father may be painted like an old man , and the holy ghost like a Doue , seeing he condemneth the image of the Trinitie painted in forme of a man , hauing three faces , these images ( saith he ) are monsters , and are not the other so ? if you disprooue this , then yee likewise disprooue the other : for the painters may as well defende the one as the other . To returne to Lactantius in the same chap. and booke , he thus writeth , Dei in aeternum viventis vivum & sensibile debet esse simulachrum , it aque simulachrum Dei non est quod digitis hominum fabricatur . God which liueth for euer ought to haue a liuing and sensible Image , therefore it is not Gods image which is made with mens hands . Again , it images are to be worshipped , then the makers of them are much more to be worshipped . Lib. 2. cap. 2. Nam non potest esse quicquam artifice matus . For ther can be nothing greater then the workman , who is alwaies better then his worke : to which Bellarmine answereth , that images are to bee worshipped not for themselues , but for the things which they represent , as if the heathen might not haue said as much and shaped the same aunswer : yea he is not ashamed to confesse and graunt that man may bee worshipped , if he ment of ciuill worship wee would not contend , but seing he meaneth religious worship , we detest his doctrine ; for the reason being strong against the heathen , it is as strong against the papists : and therefore I thus conclude it , if images may bee worshipped with religious worship : then may man who is a true image of God be so worshipped ; but man ought not so to be worshipped : Ergo , neither images . I will adioyne moe sayings of Lactantius , Lib. 1. cap. ●● Religio & veneratio nulla alia tenenda est , nisi vnius Dei , no religion & worship is to be embraced but of god only : Quidigitur opus est tantos sumptus , vel fingendis , vel colendis imaginibus impendere ? What need them is there to bestow so much cost in making of Images , and worshipping them ? For , Nihil colendum est quod mortalibus oculis cernitur : Lib. 2. cap. 3. Nothing that is seene with the eyes of man is to bee worshipped ; and that the Papists may see how well the Gentiles and they agree , heare the Gentiles defence : Lib. 2. cap. 2. Non ipsatimemus sedeos ad quorum imaginem ficta , & quorum nominibus consecrata sunt , cur igitur oculos ad coelum non tollitis ? cur ad parietes spectatis ? We do not adore the Images , but those , whome they represent , and to whome they are dedicated and consecrated , why then doe you not lift vp your eyes to heauen ? and why doe you gaze vpon the walles : Out of this defence of the heathen ( as I said before ) euery one may gather , that they did not defend their Idolls to be Gods , as Bellarmine would make them ; yea we may learne that the Papists goe further , then they did , for Bellarmine holdeth that the Images themselues are to bee worshipped , and that they doe terminare venerationem , worship goeth no further then the image not to the thing which is represented by the image : Thus I haue set downe Lactantius his arguments , which I desire all Papistes to consider without a preiudicate opinion for fauour of them : before I finish this reason I will set downe a syllogisme or two , which I would haue them likewise to think vpon : Bellarmine confesseth that images may accidentally bee worshipped with the same kinde of worship , that the things represented by them are to be worshipped with : out of which I conclude that accidentally there may bee many Gods ; that which accidentally hath diuine worship , is accidentally God , but images of God accidentally haue the same worship that God himselfe hath : ergo they are accidentally Gods : and if this argument cannot moue them , yet let them consider that the man cannot bee excused from treason that giueth the proper titles of the kingdome to any vnder this pretence , that he doth it for honour of the King . The Lord ( saieth Esay ) will not giue his glorie to another , and yet the papists say , Cap. 42. he is content that images by accident haue the same glory , yea why might not the Collyridian hereticks by the same shift excuse their idolatrie , and by as good reason offer cakes to the virgine Marie as the papists doe candels to her : and howsoeuer Bellarmine minceth this point by this sophisticall distinction of accidentall worship , yet doth their church worship the image of Christ and his crosse with the same worship wherewith Christ himselfe is worshipped , so saith the fortresse of their faith , Crux Christi & eius imago venerari debet veneratione latriae , & haec est opinio Thomae , Lib. 3. cons. 4. art. 24. The crosse & image of Christ ought to be worshipped with such honour as is due to God , & of this opinion is Thomas . Holcoth indeed contradicted this opinion , but the church tooke part with Thomas against him , Communis opinio tenet oppositum , The common opinion holdeth the contrarie : And why doth their church sing on this manner to the crosse , O Crux ave spes vnita , auge piis iustitiam reisque dona veniam : Haile crosse our only hope , increase in the godly iustice , and giue thee guilty pardon : But to giue that honour which is due to Christ to the crosse : For who is so simple as to rest in Bellarmines answere that by Crosse is vnderstood Christ himselfe , or els there is a rhetoricall figure , called a faining of a person , this is but to faine an vntrueth : if their church were asked , especially the vulgar people , Vide Aqui. 3. par. quae. 25. art. 4. they know no such meaning . The second syllogisme shal be this , they which goe on pilgrimage to images , worship images themselues : but the papists go on pilgrimage to images : Ergo they worship the images themselues : to this Bellarmine answereth , Peregrinationes ad imagines rariores sunt in Ecclesia , Pilgrimages to images are not often now vsed in the church , what they are now I will not dispute , the litle frequenting of pilgrimage cannot dissolue the argument seing the thing is graunted . I leaue the practise of the Iewes who knew the meaning of Gods commandements , and yet [ as Cornelius Tacitus witnesseth in his 5. booke of histories . ] Nulla simulachra in templis sunt : they haue no images in their temples : Onely I wish the reader to consider that Epiphanius is reiected of Bellarmine , Augustine is aunswered that he wrote against images when he was first conuerted , and yet he neuer retracted his opinion : Two Councells of Constantinople , one of Franckfurte , and the fourth Councell of Eliberis must all giue place to the idolatrous Councell of Neece : well may Bellarmine by these aunswers perswade his besotted disciples to bee idolaters , but except hee hath better arguments and aunswers euerie learned man will easilie espie his weake defence , and in my iudgement it had bin better both for his credite & conscience that he had neuer defended the worshipping of images , for I doubt not but by reading of him euery one not forestalled may be mooued to the truth .

The seuenth reason of Blasphemies .

HAving evicted the Papists to be guiltie of many grieuous crimes ; as Haeresies , Idolatrie &c I come now to Blasphemies which are vttered by men of no small account amongst them : these blasphemies without the rest of the arguments here propounded , I doubt not but beeing throughly weighed by the reader , will leaue such an impression in him , that he shall haue iust cause to take part with God and Christ against the Pope who arrogateth to himselfe a certaine Godhead . I begin first with Bellarmines blasphemous argument : si nullo modo legem possemus seruare , Lib. 2 de Mona cap. 13. Deus esset omni tyranno iniquior & crudelior : if we cannot possibly keepe the lawe of god , then God is more cruell , and vnrighteous than any tyrant . What dogge would thus barke against god ? for that no man can perfectly fulfill Gods commandements I shall prooue by such arguments and testimonies as he cannot accept against . To loue God with al our heart , with all our minde , soule , & strength , is angelica perfectio , an angelicall state of life : but no man can come to angelicall perfection : Ergo , no man can fullfill Gods commandements . Secondly we are but viatores in this life , 1. trauellors , so that if we can perfectly fulfill all Gods commandements , there is no difference betwixt the life that we shall lead in our countrey , which is heauen , and this pilgrimage in which we nowe are , for beeing in heaven we can but loue God in that manner and measure which he requireth . Well saith Nazianzen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to sinne is aboue the reach of man , and Bernard is directly apposite to Bellarmine , In his 50 sermon in canti . saying , Ergo mandando impossibilia , non praevaricatores homines fecit , sed humiles , vt omne os obstruatur & accipientes quippe mandatum & sentientes aefectum clamabimus in caelum & miserebitur nostri deus : God by commanding impossible things made not men transgressoures of his lawe , but humbleth them that euery mouth may be stopped , for receiuing a commandement , & feeling our inability to keep it , we cry vnto God and he will haue mercie on vs . What is more plaine then this that god requireth impossible things at our hands ? To Bernard agreeth Augustine . In mandatis est etiam quod iubemur or are remitte nobis debita nostra , Lib. 1 Retr . cap. 19. omnia ergo mandata sacta deputantur quando quicquid non fit ignoscitur . In Gods commandements we are bidden to pray , forgiue vs our sinnes , therefore all Gods commandements are accepted as done , when that which is not done is pardoned . But why doe I heape vp testimonies of the Fathers ? Let their master of Sentences himselfe speake , Lib. 3. & . dist. 27. cur praecipitur hominibus ista perfectio ? Why are men commanded this perfestion ? he answereth out of Augustine , quia non rectè curritur , siquo currendum est , nesciatur : because we cannot runne well except we knowe whether we must runne . 2. 2 q. 44. art 8. So doth Aquinas vse the very same answer by which it is apparent to all men that God commaundeth impossible things , and therefore by this blasphemy must be more cruell then any tyrant , but this might haue beene better borne withall , if they had vttered no moe blasphemous arguments . The Rhemists vpon the first of Timoth. chap. 4. wanting reasons for their prohibition of meates and marriages , know not how to defend their practise but by an argument à pari , taken from equalitie : God in paradise did commaund abstinence from one certaine tree , and also did forbidde in the time of the Law certaine degrees of marriage : ergo so may the Pope doe : O vnanswerable , nay rather blasphemous consequents ! if ye thus dispute without all peraduenture in the ende ye shall haue the victorie . From Bellarmine and the Rhemists I come to their angelical Doctour , who in his supple . 25. quae . art. 1. concludeth thus : Christus potest , Ergo Paulus potest , Ergo papa potest : Christ can doe it , therefore Paul can doe it , therefore the Pope can doe it . Make the syllogisme and then the argument will be of greater force : whatsoeuer Christ can doe , that can Paul doe , and whatsoeuer Paul can doe , that can the Pope doe : but Christ can doe this : therefore Paul , and the Pope can doe it . But why are Paul and the pope ioyned together , seeing his authoritie is deriued from Peter ? when Peters keies will not serue , then Pauls sword must saue . To let passe these sensles disputers , heare what is written in the first part of the 6. booke of Decretalls , and 6. title de electione , fol. 44. Papa non est homo , sed vicarius Dei , expressius acus , The pope is not a man , but Gods vicar , more expressely God . In the proheme of the Clementines and 3. folio , I finde the notation of the pope to be this : Papa , id est , admirabilis , nec deus es , nec homo , quasineuter es inter vtrunque . The pope is called so because he is wonderfull , thou art neither god nor man , but as it were a neuter betwixt both . Againe in the Extravagants fol. 16. tit . 3. Supposit a plenitudine potestatis iuxta quam papae dici non potest , Domine , cur ita facis . Presupposing the plenarie power by which no man may say to the pope , Master , why doest thou so , no not though ( as it is in an other place ) he leade innumerable soules with him by heapes to the deuill of hell . Nowe let Panormitan play his part , Papa & Christus faciunt vnum consistorium . The pope and Christ make one consistorie , excepto peccato omnia potest quae deus , excepting sinne he can do al that God can doe . Also , papa potest quicquid vult , the Pope can do what he wil , and therfore contra novum testamētum potest dispensare , he may dispense against the new testament . From the Canonists I come to the Alcoran of the Franciscans taken out of their booke of Conformities , nihil fecit Christus , quod Franciscus non fecit , imo plura fecit quàm Christus , vngues Francisci tentationem propellunt , Christ did not any thing but Frances did the same , yea more then Christ , the nailes of frier Frances driue away temptations . Sicut Ade Deo non parenti omnis creatura libellis extitit . Sic Francisco omnia praecepta diuina implenti creatura omnis famulata est , omnia Deus subiecit sub pedibus eius , &c. As euerie creature rebelled against Adam disobeying God , so all of them serued Frances who fulfilled gods commandement : God hath put all things vnder his feete , he hath made him ruler ouer all the workes of his handes , and he may most worthily say that which is written in the Gospell , All things are giuen mee of my father : Can the diuel himselfe speake more spitefully against the God of heauen and earth ? I wonder howe the Pope can suffer those things , seing he applyeth the same scriptures to his authority , and therefore sayeth , Omnis potestas mihi data est in terra , all power is giuen me on earth : To proceede in the same booke thus they speake of the masse , Celebratio vnius missae tantum valet , quantum Christi passio , The saying of one masse is as profitable as Christs passion . And againe , si quis devotè audierit missam non incidit in peccatum mortale , if any here masse with deuotion he cannot fall into mortall sinne , if this be true why haue the priests so many harlots ? nay why are Popish geldings become stone horses ? These ( Christian reader ) are not the tenth of their blasphemies which they haue vomited , but I dare not load thee with any more , least I should he offensiue : I will ende this reason in a word : that religion is a blasphemous religion which maketh not God mercifull , and iust in the highest degree , but the Popish religion maketh not God mercifull and iust in the highest degree : Ergo it is a blasphemous religion : the assumption is thus prooued , if the onely mercie of God be not the onely cause of the pardoning of our sinnes , and the alone satisfaction of Christ aunswereth not to Gods iustice then may a finite thing , as mans satisfactions answer the same , & so he shal neither be summè misericors , nor summè iustus , neither haue perfect mercy , nor perfect iustice : but the only mercy of God is not the onely cause of the forgiuenesse of our sinnes , neither is his iustice fully satisfied by Christ , but by our owne satisfaction ? and therefore he is neither perfectly mercifull , not perfectly iust . Let god be then as he is is most rich in mercy and absolute in iustice , and the Romish religion cannot stand , for it detracteth from his infinit mercy and iustice , therfore without all controuersie is a blasphemous religion .

The eight reason of the Papists owne Confession .

AMongst the properties of truth , this as I proued was one , that it was great and preuaileth , and indeed thorough Gods omnipotent power it is so great that the Aduersaries against themselues confesse the same : so that I may say with the Orator in his oration pro Quinctio : quis nostrae causae testis idem qui accerrimus aduersarius in hac re inquam adversarium citabo testem : Who beareth witnes to our defence , euen he that is the fiercest aduersary in this defence : I say I will vse our aduersarie for a witnes , for although I may say to him as the same orator doth in an other oration pro Fonteio : Tuum testimonium quod in aliena re leve est , in tua quoniam contrate est gravissimum esse debet : Thy owne testimonie which is of small credit in another matter , in thine owne because it is against thy selfe ought to be of exceeding great waight : vpon these triumphs as it were the Christian Reader will be desirous to heare the Papists testimonie , not to hold him therfore any longer in suspence , this is Bellarmines confession in his 7. chap. & 5. book of Iustification . Propter periculum maius gloriae tutissimum est fiduciam totam in sola Dei misericordia & benignitate reponere : by reason of the danger of pride and vaine glorie , it is safest to put our whole confidence onely in the mercy of God , not in our merites or good workes . And this he prooueth out of the 9. chap. of Daniel , we pray not in our righteousnes , but in thy manifold mercies : and out of the 17. of Luke , when you haue done all that you can , you are vnprofitable seruants : nay out of their owne praiers , Deus qui conspicis quia ex nulla actione nostra confidimus : O God thou seest that we trust not in any of our actions or workes : and least these his proofes should not be waightie enough , he quoteth Chrysostome in diuers places , as namely in his 3. homily vpon Matthew writing thus : Noli mercedem poscere vt accipias mercedem , require no reward that thou maiest receiue a rewarde . Next followeth Ambrose , Non sic vixi , vt me pudeat vivere , nec mori timeo quia bonum Dominum habemus ; I haue so liued that I am not ashamed to liue , neither am I afraide to die , because I haue a mercifull Lord . After Ambrose followes Augustine , Gregorie , and Bernard : and lastly he vseth this reason : vel homo habet vera merita vel non habet , man hath good works in truth , or els he hath them not in truth but in appearance onely , if onely in appearance then is he dangerously deceiued , if in truth then he looseth nothing , for his trust is onely in God . This is to disanull all his former doctrine , for before he prooued that a man might put his confidence in good workes , because they deserue eternall life ; but now he confesseth that it is best to put no confidence in works , but only in Gods mercie : out of which I conclude , that it is safest to disclaime our owne merits in the attaining to saluation , and by consequent to be a Protestant . The syllogisme shall be thus framed . It is safest to put no confidence in workes : but this is the Protestants constant doctrine : ergo it is safest to be a Protestant : and indeede it hath beene alwaies iudged the part of a wise man to encline in eam partem quae cautior est , into that defence which is best , but our defence is best by the aduersaries own confession : ergo it is the wisest part to holde with the Protestants . So now I may iustly vse the Orators exclamation in his oration pro Coelio : ô magna vis veritatis quae contra hominum ingenia , colliditatē , solertiam , &c ô mighty power of truth , who doth defend it selfe against the wit , craft , & subtiltie of men . I will end this reason with some sayings of Hieron , because his authoritie hath not bin yet vsed in this matter : in his 3. book against the Pelagians he writeth thus , Nec in sapientia nostra , nec in vllis virtutibus confidendum , sed in solo domino : We trust neither in our wisdome , nor in any vertues , but onely in the Lord : and in his dialogue against the Luciferians , Credo & tamen secundum fidem meam fieri nolo , si etenim sit peribo : I beleeue , yet I would not haue it be according to my beleefe , for then I perish : So must euery Christian say if it be according to our workes wee perish , but we trust onely to the mercie of God : therefore looke and waite for saluation . To this confession of Bellarmine I might likewise haue adioyned Steuen Gardiners , but Bellarmine being the papists Pythagoras shal serue in stead of all . And now for a conclusion of this point and reason , let any papist answer me what harme can come of the Protestants doctrine ? if they say good works are come to a downefall by it , I would haue yeelded but that S. Paul in the 2. of the Galat. ver. 17. many hundered yeares agoe hath answered this rotten and stale obiection , If we that seeke for iustification by Christ , be found sinners in Christ , is Christ the minister of sinn ? God forbid , &c. by which place of holy Scripture this friuolous cauill is so plainely confuted , that the Papists ( except they cannot resolue the Apostles argument ) might as well haue charged Pauls doctrine with dissolutenes as they do ours , therfore I desire all men to holde that which is safest , which is the part of a wise man to doe . But it is safest to hold as we hold , and it is the part of wise men to defende the best part , which is ours : Ergo , it is safest to hold with : and why was the Pharise condemned vs but for putting his confidence in workes ? he acknowledged them to come from God , Luk. 18. v. 11 saying , I thanke thee that I am not as other men are , I fast twise in a weeke , I giue tith of all that I haue . If we giue thanks to god for those his good actions and workes , then by necessarie consequent it may be concluded that he ascribed them not to himselfe , but to the giuer & fountaine of all good things , yet hath he Christs owne testimony against him for what then but for his affiance in his workes . Thus the Papists by their owne doctrine of confidence in workes become Pharisees : also I see not why they may not say to god as the Iewes did , why do we fast , & thou doest not regard vs ? why doe we afflict out soules and thou doest not acknowledge vs ? Better it is to pray with the Prophet Dauid , Enter not into iudgement O Lord with thy seruants , Psal. 143. v. 3 for no flesh is righteous in thy sight . To which place of Scripture Bellarmine answereth that it is to be vnderstood , Tom. 1. lib de Mona . cap. 13 ad comparationem Dei , in comparison of God , and so contenteth himselfe with the answer of Pelagius as I prooue out of Hierom in his booke ad Ctesip . Non iustificabitur in conspectu Dei omnis vivens quod testimonium sub nomine pietatis eludunt , aiunt enim ad comparationem dei nullum esse perfectum , quasi hoc dicat scriptura , quando enim dicit in conspectu tuo hoc intelligi vult quod etiam qui hominibus sancti videntur , dei scientiae atque notitiae nequaquam sunt sancti . No man liuing shall be iustified in thy sight , which testimony vnder the pretence of piety they delude , for they say that no man is perfect in respect of God , as if this were the meaning of the scripture , for when it saith ( in thy sight ) it giueth vs to vnderstand , that those which seeme holy to men , in gods sight and knowledge are not holy . Out of this testimony it appeareth that the papists accepting of Pelagius his answer , ioyne not onely with the Pharises in this point , but also with the Pelagians of whose heresie I haue spoke before , I dare not stay any longer in this reason , lest I forget my selfe promising to haue ended it before , but the laying open of the Papists Phariseisme and Pelagianisme I hope will ad some weight to it , and therefore I haue dwelt a little the longer in it .

The ninth reason of the practise of the Primitiue Church .

ALthough I might be very long in shewing the practise of the primitiue Church to be repugnant to popery , yet I will ende this reason with all possible brevity . Eusebius in his 4. booke of his Ecclesiasticall history , and 14. chapter , writeth thus of the people of Smyrna , who by the malitious Iewes were esteemed as worshippers of Policarpus : Iudaei nostros intentis oculis observarunt , ne eum àflammis adhuc ardentibus raperent ignorantes , quia neque Christum aliquando possemus derelinquere , qui mortem pro totius mundi salute sustinuit , neque alium quenquam colere quoniam eum verum deum , & qui solus colendus sit noverimus , martyres vero tanquam descipulos diligimus quasi integrè fidem magistro seruantes & domino , quorum nos quoque in fidei perseverantia & charitatis optamus esse participes . The Iewes watched vs diligently least we should haue taken him out of the fire being ignorant , that neither we can leaue Christ which hath suffered for all that are saued in the world , neiworshippe any other , for him we adore as beeing God , but the Martyrs as disciples and fellowes of our Lord , we loue worthily for their exceeding good will vnto their king and master , of whose charitie in faith and perseuerance God graunt we may be partakers . This testimony sheweth howe the Papists are departed from this practise , who do not only loue , but most superstitiously adore the reliques of Saints : the christians were charged as you may see in Iustins 2. apo. to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Atheists , not to worship God , to whom he answereth , Profitemur nos quidem talium qui habentur deorum esse expertes & atheos , sed non verissimi illius dei patris videlicet virtutum expertes , verum hunc ipsum & qui ab illo venit filium , & spiritum propheticum colimus & adoramus cum ratione & veritate venerantes . We professe our selues to be without such as are accounted Gods , and indeed to be Atheists , but not without the most true God the father of vertues , for we worship and adore him and his sonne , and the holy ghost in truth and as reason requireth . Out of which answer I gather that the Christians did not worship Saints , Angels , or other things , for then Iustine might haue answered that the Christians worshipped many Gods , as the heathen did , especially if they worshipped as many as the Papists who exceed the Gentiles , or at leastwise are nothing behinde them in their idolatrie : and if these two will not content the Papists in this point . 8. Booke contra Celsum p. 937. let Origen speak : Solus Deus adorandus est , preces offerendae soli vnigenito Dei verbo , qui vt pontifex eas ad Deum suum & Deum nostrum perferat . God alone is to be adored , to the onely begotten sonne of God our praiers are onely to be offered , who as high priest offereth them to his and our God . And againe , Oblitus cum Christianis se agere soli Deo per Iesum preces offerentibus : Hee forgetteth himselfe that he hath to doe with Christians who offer their praiers only to God by Christ Iesus . These testimonies of Origen do euidently manifest vnto vs , what was the approoued vse of the church in his time , viz. that their praiers were not made vnto Angels nor Saints , but onely to God in the name of Iesus Christ , neither haue we the practise of the primitiue Church onely in this point but in many moe , which I will in a worde declare . The Christians were charged by the Pagans for hauing no images , and they not onely confessed so much , but also defended it as most agreeable to the law of God . Origen , Contra Celsum lib. 8. Pag. 934. posthaec Celsus ait nos ararum , statuarum , templorumque dedicationes fugere , non videns pro aris suam esse mentem cuique ex qua sursum feruntur verè & intelligibiliter suaueolentes suffitus , simulachra autem Deo dicanda sunt non fabrorum opera , sed à verbo Dei dedolata & formata in nobis , viz. virtutes ad imitationem primogeniti totius ei naturae , hae sunt statuae Deo dicatae . Furthermore Celsus affirmeth that wee haue no dedication of Altars , standing Images and Temples , not knowing that euerie man in steede of an Altar hath a minde , out of which are sent spirituall swet-smelling perfumes , and as touching Images such are dedicated to god as are not the workes of artificers , but are framed of the word of god in vs , namely vertues to the imitation of the first begotten of euery creature , those are the images that are dedicated to god . Againe in his 7. booke pag. 928. Multa adeò nos prohibent ab aris & simulachris , vt emori citius iubeant , quàm contaminemus nostram de Deo fidem talibus impietatibus . There are so many prohibitions against Altars & Images , that men are commaunded rather to die , then to defile their faith which they haue of god with such impiety . Out of which two testimonies as I conclude against images , so may I likewise against Altars , and then what will become of the popish sacrifice of the masse ? Not to rest onely in the authoritie of Origen , heare what Clemens Alexandrinus saith in his exhortation to the Gentiles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Nobis non est imago sensilis de materia sensili , sedquae percipitur intelligentia : Wee haue no image that is materiall and seene with eyes , but onely such as is conceaued with vnderstanding : I let passe Lactantius his testimony because I haue bin long in it before , and vse Arnobius authority in whose 8. booke , the heathen do moue this question , Cur nullas ar as habent nulla templa , nulla not a simulachra , why haue they no Altars , no Temples , no knowen Images ? of these testimonies I may say with the Orator , Aut hoc testium satis est aut nescio quid satis est , Either these are sufficient witnesses , or els I know not what is sufficient . But I come now to a third practise of the church repugnant and opposite to poperie , which was to haue publike praiers in a knowen tongue : Iustine in his second apologie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & in solis qui dicitur die omnium qui vel in oppidis , vel ruri degunt in eundem locum conuentus fit , & commentaria Apostolorum , aut scripta Prophetarum leguntur , quo ad tempus patitur : On the day which is called Sunday all that are in townes or villages meet together in one place where the writings of the Apostles or Prophets are read as the houre permitteth vs . When the reader ceaseth , the parson warneth and exhorteth vs to imitate the good things that haue bin read vnto vs , then arise we all & ioyntly make our praiers after which ended , bread and wine with water are brought to the place , and he that is chiefe amongst vs giueth thanks in the best manner he can : and a litle before , Perfectis precibes & gratiarum actione , populus omnis qui adest bene dicit dicens Amen : at the ende of his praiers and thanks , all the people that are present do blesse and say Amen . Amen in hebrew signifieth as much as God graunt it may bee so . If they desire plainer words let them heare Origen lib. 8. cont. Celsum pag. 941. Sciant quod germanè Christiani , ne vsitatis quidem Dei nominibus in sacra scriptura vtuntur inter precandum , sed Graeci Graecis , Romani Romanis , singulique precantur in propria lingua , deumque celebrant pro viribus , & omnium linguarum Dominus , omni bus linguis precantes exaudit tàm variè loquentes haud secus ac consonos &c. Let men knowe that true Christians doe not vse in their praiers the names of god which are vsed in holy scripture , but greeks do vse greek names , Romanes vse Latine names , and men of euery nation pray and praise god with all their might in their owne mother tongue , and the Lord of al tongues doth heare them praying in all tongues vnderstanding them that speake diuersly no otherwise then if they were men of one speech and language . I might here alleadge the 15. Canon of the Councell of Laodicia which ordained that none should sing but those that were Canonically elected , & qui de Codice legunt , and those that read out of their books , by which it appeareth that some of the people could reade the Psalmes and by consequent had them in their owne tongue . But let Basill ende the third difference , who writeth , Epist. 80. ad Caterineo . that in the church the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , answer one another in singing : and this was the manner and custome of all churches , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : mos qui nunc obtinet omnibus Dei Ecclesiis consonus est & consentaneus : the custome which nowe preuaileth is agreeable to all churches : and after this he rehearseth the Aegyptians , Thebans , Arabians , Syrians , and Chaldaeans . So then now I hold it needeles in so cleare and manifest a matter , to quote mo testimonies , for I might haue vsed Augustines , Chrysostomes , Hieromes , and Ambroses authority for the proofe of this practise , but eschuing tediousnes I will now propound the fourth Difference . The people in the primitiue Church were not depriued of the cuppe in the Communion , so testifieth Clemens Alexandrinus , Lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Some distributing the Eucharist doe suffer the people as the custome is to take part . This testimonie also ouerthroweth the priests priuate Communion , which I might haue made an other difference , but that for breuitie sake I spare to speake of it . To Clemens I adioyne Iustine in his 2. Apol. qui apud nos diaconi vocantur dant vnicuique eorum qui adsunt partem panis pro quo gratia actae sunt & vini & aquae participandam : they which we call deacons giue to all that are present a part of consecrated bread and wine mingled with water to be receiued . Here I might abound with testimonies , and time would sooner faile me then proofes , and therefore I take and accept the confession of Duraeus , who beeing pressed with the authority of Gelasius , who commanded that sacraments should be either wholly receiued or wholly omitted , confesseth that for foure hundred yeeres it was so vsed in the Church , I will not stand to shew that it was longer continued , but I demand why that which was so long practised in the Church , should be disanulled by the Counsell of Constance , were the Fathers in that counsel wiser then all the Christians in so many ages , yea then the Apostles and Christ himselfe ? The fift difference is that the Christians were hot burdened with many festiuall daies : 936. p. Celsus obiecting to the Church the want of feasts is answered by Origen , Festum is facere officium id est , a feast is to doe a duty , & proueth it out of the fourth of the Galat: that daies are not to be kept excepting the Lordes day , Easter and Pentecost , what then is become of the multitude of the Popish festiuall daies wherewith the Church is grieuously burdened , concerning this point Erasmus writeth thus vpon Matthew 11. cap. Aetas Hieronimi praeter diem dominicum p●● ifsima noverat festa . In Hierom his time there was very fewe festiuall daies besides the Lords day . And in the tripartite history in the ninth booke , & the thirtie eight chapter I finde these wordes , Mens fuit Apostolorum non de diebus sancire festivitatem , sed conversationem rectam & Dei praedicare culturam : It was not the Apostles meaning to giue lawes concerning festiuall daies , but to preach a holy conversation and the worship of God . To leaue this practise and come to the sixt difference namely of fasting . I finde likewise that the Church left it free , and imposed no necessity vpon men to obserue the Lent fast , Quidam saith Eusebius ) putant vno tantum die observari debere ieiunium , alii duobus , Lib. 5. cap. 24 alij vero pluribus , nonnulli etiam quadraginta , ita vt horas diurnas nocturnasque computantes diem statuant ; some thought they ought to fast one day , some two daies , some more , some fourtie daies , and counting the houres of the day and night , make vp the daye . Also , Ieiunii dissolentia fidei vnitatem commendat . The diuersitie of fasting commendeth the vnitie of faith . To Eusebius agreeth Socrates saying , in ipsis ieiunijs aliter apud alios obseruari inuenimus , Romani enim tres ante Pascha septimanas ieiunant , tota Hellas , Alexandria quoque sex septimanas antè ieiunant . We finde difference in the obseruation of fasts themselues , the Romans fast three weekes before Easter , all Greece and Alexandria 6. weekes . Memorable is the practise of Spirid . in the same hist. 1. lib. 12. cap. who said that omnia munda mundis , al things are clean to the cleane : & therefore in quadragessima edebat carnes porcinas , In lent he fed vpon bacon . Lastly good is the aduise of Nazi . in his oration of Baptisme : Christus quadraginta dies ieiunavit , nos nostris viribus men suremus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christ fasted forty daies , let vs measure it according to our ability . Out of all these testimonies it is apparent to all men that there was no vniformity in fasting , and therefore the Papists are degenerate in this point also from the primitiue Church , because they impose a necessity of abstinence from flesh permitting fish , for ( as we may reade in the places before cited ) some vsed to feed on flesh in the time of lent . Many moe differences , as namely the libertie of ministers in marriage , the reading of the scriptures &c. might I haue stood vpon , but for breuity sake hoping that these differences here recited will satisfy a Christian , I leaue them , and say with our Sauiour Christ , It was not so from the beginning , Mtah. 19. v. 8 as the Papists would beare men in hande , and therefore they are to reforme their religion , for as Cyprian saith ad Pomp. con suetudo sine veritate vetustas erroris est : custome without trueth is but an auncient error .

The tenth reason of Scripture .

IF I should in this reason prosecute all thinges that argue the desperate case of popish religion , my treatise would exceede the measure of the volume which I propounded to my selfe : therefore in a word I come first to the abusing of Scripture by vngodly translations . In the 1. chapter of the epistle to the Hebrewes , & 3. verse , it is said , that Christ purged our sinnes by himselfe , which words ( by himselfe ) are cleane stricken out , as ouerthrowing their blasphemous doctrine of satisfactions : for they teach , that Christ satisfieth by the repentant , whereas the Scripture saieth , that hee satisfieth by himselfe . In the same Epistle , the 7. chapter , and 28. verse , it is written , that the law appointeth priests men that haue infirmity , but the word of the oth which is after the lawe , the sonne for euer perfected : where by the opposition it is most cleare , that Iesus Christ is a Priest as hee is God . Yet they contrarie to their latine translation haue left out the word [ men ] that the opposition might not appeare . Againe , in the thirteene chapter and 16. verse : their translation is thus , with such hostes God is promerited : doth not this make for their doctrine of deseruing at Gods hands ? where as it is in the greeke fountaine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , with such sacrifices god is delighted , or well pleased . To what a desperate estate are these men grown , which so wilfully against their owne consciences , in fauour of their heresies , translate the Scripture . Is there no difference betwixt pleasing of God , and meriting ? All the substances and qualities of things naturall , please God because they are good , yet doe they not deserue at God his hands . Againe in the fourteene chapter of Saint Iohn and the twentie sixe verse their translation hath it thus , Suggeret vobis omnia quaecunque dixero vobis , which they finely english thus , Shall suggest vnto you whatsoeuer I shall say vnto you , when they knowe the greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all things which I haue spoken vnto you . Is not this translated to maintaine the traditions of their Church , and decrees of Popes , and counsailes ? That it is so , it appeareth by their note , referring the reader to the 16. chapter , and 12. verse . Vpon which they haue gathered their traditions : but Saint Augustine vpon that verse answereth them , Cum ipse tacuerit , when he himselfe hath not vttered these things , which of vs can say , these , and these they are ? or if he dare be so bold to say , how doth he prooue it ? In the tenth chapter of Luke & the thirtie fiue verse , the vulgar latine hath it thus , Quodcunque superogaueris , ego cum rediero , reddam tibi , which they haue translated thus , whatsoeuer thou shalt supererogate &c. Hence are gathered works of supererogation , it is in the greeke : whatsoeuer thou spendest more . These ( to speake the least of them ) are both supererogant collections , and superarogant works . To proceed in the 11. of the Rom. and 6. verse , these words are omitted , but if it bee of works , it is no more of grace , or els were worke no worke , the dashing out of this sentence , helpeth their doctrine of merits , let it alone in the scripture , and grace and merits cannot stand together : for here we may gather , that gratia non est vllo modo gratia , nisisit omni modo gratuita , grace is not grace except it be euery way free . In the 5. to the Ephes. they translate Sacramentum hoc magnum est , this is a great Sacrament : Out of which the maister of the Sentences lib. 4. distinct. 26. prooueth mariage to be a Sacrament : the greeke is , This is a great misterie , or secret , which Saint Paul speaketh , and meaneth of Christ , and his Church . ( Not to quote many testimonies ) let Cyprian that famous Martyr speak in his 2. booke of Epist. the 8. epist. Cum Apostolus dicit Sacramentum , hoc magnum est Christi , pariter & Ecclesiae vnitatem indiuiduis nexibus cohaerentem , sancta sua voce testatur , When the Apostle saieth this is a great Sacrament he testifieth the vnitie of Christ & his holy Church knitt together , with vndiuisible bondes . I cannot let passe that intollerable translation , Romanes the seuenth and the 25. verse . Where S. Paule crying out , O miserable man that I am , who shall deliuer me from this body of sinne ? in the next verse they translate , the grace of Christ , concluding out of it , that grace is sufficient to resist temptations and to vanquish sinne , where the Apostle saith no more , but I thanke god , yet they make the meaning to be this , who shall deliuer me from this body of death ? the the grace of God by Iesus Christ ; whereas there is no such meaning : for Paul hauing sorrowed for his sinne , rested in the hope which he had placed in Christ . Furthermore in the 1. to the Corinth . the ninth cap. and 5. verse , they haue peruerted S. Pauls wordes , whereas he sayeth , a sister , a wife , or ( as they would haue it ) a sister , a woman , they make it to be a woman , a sister , expounding it against the Apostles wiues , whereas no man would say a sister , a woman , because the word sister implieth a woman . We read indeede that certaine women did follow Christ , we read not that he led them about . vide Euseb●um lib. 3. ca. 30. Concerning this matter Clemens Alexandrinus writeth thus . An & Apostolos improbant ? Petrus enim ac Philippus vxores habuerunt . Doe they disalow the Apostles ? for Peter and Philip had wiues . And it grieueth not Paul in a certaine epistle to speake of his yoake-fellow , which he did not lead about with him , that he might be more readie to preach the gospel . But to come to a waightie matter indeede , they translate the 2. verse of the 3. chap. of Matth. Doe penance , which cannot be so turned , and that I prooue by these reasons : First penance includeth in it confession of sinnes , and satisfaction for sinnes : but the baptized are not bounde to confesse and satisfie for their sinnes , Aquin. 3. p. q. 68. ar. 5 , 6. yet they must repent : therefore to confesse and satisfie , is not to repent . The second reason is this : that the Rhemists writing vpon the first of Mark and 12. v. faith , that Christ did penance , therefore a man may doe penance without sorow for sinnes , or else Christ repented of his sinnes which is most horrible blasphemie . Thirdly let Lactantius speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resipi scentia dicitur , L. 6. cap. 24. nam mentem quasi ab insania recipit . The Greeke word is called Repentance , for it recouereth the minde ( as it were ) from follie . Fourthly , Act. the 5. chap. and 31. vers. they translate it themselues , Repentance , and againe Marke the 1. chap. and 15. verse , be penitent . I will not stand vpon any moe places in the newe Testament , but come to a fewe of the olde . In the ninth of the Preacher and second verse they haue these wordes , Omnia in futurum servantur incerta , All things are reserued as vncertain for the future time : there is no such thing in the Hebrew , yet out of this place is prooued the vncertentie of saluation and finall perseuerance . O most wretched and vile doctrine that must coyne scripture to defende it selfe ! In the 98. psalme and 5. verse they translate , worshippe his footestoole , for it is holy , and from hence conclude the adoration and worshipping of creatures , wheras it should haue beene turned , at his footestoole he is holy , lahadom the same thing being repeated in the last verse . In the 8. of Genesis toward the ende of the chap. where it should be , the thoughts of mans heart are euill , in their translation it is prone to euill , as if there were no difference betwixt prone to euill , and euill , If I should affirme a papist to be prone to euill , and treason , doe I say that he is euill , and treason it selfe ? nothing lesse : euen so there is a difference betwixt pronesse to vice , and vice it selfe . In the 14. of Genesis , and 18. verse , they haue it thus erat enim sacerdos dei altissimi , for he was a priest of the most high God , in fauour of their sacrifice : where it is , and he was a priest of the high God , neither let them aunswere me that the coniunction ( vau ) doeth sometimes signifie ( for ) that is not the question , but whether it so signifieth in this place . And because they vaunte of antiquitie , in this point , Freculph . in the first booke of his historie , and 42 chap. saith , that Melchizedech , in refectionem ipsius Abrahae , panem , vinumque protulit . Melchizedech brought forth bread and wine for the refreshing of Abraham . I will follow this matter of translations no further at this time . By this euery one may gather why they forsake the pure Hebrewe , and Greeke fountaines , and drinke of the corrupt Latin streames .

I come in the second place to the denial of plaine Scriptures . In the 3. of the Galat. and 10. ver. it is thus written , for as many as are of the deedes of the law , are vnder the curse : for it is written , cursed is euery one that continueth not in all things that are written in the booke of the law , to doe them : in which words the Apostle doth thus reason ,

They which cannot fulfill the law are vnder the curse :

But no man can fulfill the law : ergo .

If this be not the Apostles assumption , the Galatians might haue answered Paul , that they could fulfil the law , and therefore were not vnder the curse . Yet the Papists teach , that man may fulfil Gods law , and so cut the sinewes of S. Pauls reason . Secondly in the 4. to the Rom. and 11. verse , circumcision is called a seale of the righteousnes of faith : out of which place we gather , that we are not iustified by the sacraments . The Papists to elude the place , answer it followeth not that it is so in all , because it was so in the patriarchs ; this answer disioynteth the Apostles argument , which is this :

As Abraham was iustified , so are all men iustified :

But Abraham was iustified without the sacraments :

Therefore all men are so iustified .

In the 6. of the Rom. and 27. ver. it is saide that the gift of God is eternall life , through Iesus Christ our Lord . S. Pauls speach is corrected by the Rhemists , saying , the sequele of the speach required , that as he saide , death or damnation is the stipend of sinne , so life euerlasting is the stipende of iustice . To see papists sit as it were in iudgement of the Scriptures , to alow , or disalow sentences at their pleasure , is the most notorious example of Hereticall pride and miserie that can be . Againe , in the 6. to the Rom. and 12. v. concupiscence is called sinne , yet denied by them to be sinne . If the scripture had so said , they might well haue expounded it as they doe , namely the occasions and matter of sinne . But cannot one thing be properly sinne , and the occasion of sinne ? let Augustine then be controlled , who in his 5. book contra Iul. Pelag. and 3. chap. writeth thus , Sicut caecitas cordis , & peccatum est , & poena peccati , & causa peccati : it a concupiscentia , carnis & peccatum est , quia inest illi inobedientia contra dominatum mentis , & poena peccati , & causa peccati . As blindnes of heart is sinn , and a punishment of sinne , and a cause of sinn : so likewise is concupiscence sinne , because it disobeieth the rule of the minde , and a punishment of sinne , and a cause of sinne . Augustines syllogisme is this : That which is disobedience to the gouernment of the minde is sinne : But concupiscence is disobedience to the gouernement of the minde : Therefore concupiscence is sinne .

Also in the 5. of the Roman . and 14. vers . Paul prooueth all men to be sinners , because of death ; yet is the virgin Marie exempted from sinne , which strengtheneth Pelagius his opinion . For he might denie the argument ; Infants die , therefore they are no sinners , because Marie died , and yet was no sinner . In the 1. to the Corinthians and 10. chap. S. Paul beateth downe the conceit of the Corinthians concerning the sacraments . For the Iewes did eate Christ in their sacraments . Yet the Papists will haue our sacraments to giue grace ex opere operato , of the worke wrought , and so make the Apostles argument to be of no force . For the Corinthians might haue replied , our sacraments giue grace to them that receiue them , therfore we cannot be dismaied , with the examples of the Israelites . Furthermore in the 9. of the Hebrewes the 25. vers. Christ is said to haue offered himselfe but once , because he suffered but once . The Apostles reason is this : Christ died but once : Therefore he suffered but once .

Lastly , Hebr. 10. and 8. ver. the Apostles conclusion is , seeing there is remission of sinnes , there is no more offering for sinne . Therefore it followeth inuincibly , that the masse is not a sacrifice for sinne . Yet the papists assertion must needes frustrate both these arguments of the Apostle . From the deniall of scripture I come to the addition of the same , which argueth extreame despe●atenes . The Councell of Laodicea 59. canon reiecteth the books which we doe and commandeth ne aliqui praeterea legantur , & in authoritatem recipiantur , that non besides be read , and receiued into authority . Ruffinus likewise in his exposition vpon the Creede , reiecteth the same , and will not haue them alleadged , ad authoritatem fidei confirmandam , for the confirmation of faith . Cirill of Hierusalem in the 4. booke of his Catech. writeteth thus . Lege scripturas sacras nempè viginti duos veteris testamenti libros , read the holy scriptures , namely the two and twentie bookes of the old testament . I passe ouer Hieroms authority , and Nazianzens , with Eusebius , Epiphanius , and Lyraes : If al these will not mooue them , yet let their Angelicall doctor Thomas Aquinas be of some force with them , who in his first part. 89. quaest. 8. artic. resp. ad secund. regardeth not the authoritie of Ecclesiasticus . Fourthly and lastly the concealing of the scriptures from the people , what end hath it , but maintenance of the Idolatrie , pompe , pride and couetousnes of the popish priests and prelats , ( as Erasmus saith ) Quis non intelligat istos , sacras literas ideo velle paucis esse notas ne quid decedat ipsorum authoritati questuique ? who knoweth not that these men would haue the scriptures knowne but to few , least their authority and gaine should decay ? How could men be deceiued with Images , and robbed with Purgatory , if they were conuersant in the scriptures . Thus Christian reader I haue giuen thee a tast of foure-notorious-crimes , namely corrupt translations , deniall of plaine scriptures , addition to them , and lastly concealing them from the people : a tast I say I haue giuen thee , for I could not prosecute them as the things require . If any Papist could shewe the like in the Calvinists , what exclamations should we haue ? Master Martins discouery of our translations argueth either blinde ignorance or extreame malice , as I offer to prooue to any Papist . Campian in his first reason obiecteth diffidence , and distrust , because we denie scriptures , therefore it is a sure conclusion against them , they adde to the Scripture and so distrust their cause : otherwise they could not adde any Apocripha books , as they doe : but inough of this .

The eleuenth reason of popish contradictions .

THe number of popish contradictions is so great ( as by reading of Bellarmine himselfe euery man may gather ) that I may saye with the Orator , In hac causa oratio nemini de esse potest , In this matter no man can want words , & therefore , non tàm mihi copia , quàm modus in dicendo quaerendus est , In speaking of this thing I must seeke for a iust measure , not for plentie and varietie of matter . Chrastouius in his book , called Bellum Iesuiticum , the Iesuites warre , besides contradictions concerning Antichrist hath gathered two hundred and fiftie about the Masse . Thus the Papists like the Madianites wound on another , and indeed , Non tanta nobiscum , quanta secum est contentio , The controuersie is not so great with vs as with themselues , and this agreeth to the wonted and accustomed dealing of the Lord : who did , Haereticos inter se committere , set hereticks togither by the eares : For ( as Hierome saieth ) Amos the 9. Nisi superbiam haereticorum suo dominus calcauerit pede , & peruersam sceleratamque doctrinam , spirituali mucrone percusserit , & magistros eorum qui in capitibus accipiuntur , inter se diui serit , atque in bonam partem occiderit , non possunt discipuli viuificari , Except the Lord tyed downe the pride of hereticks with his foote , and wound their peruerse and wicked doctrin with his spiritual sword , and set their masters which are counted the principallat dissention , and slay them for the most part , their schollers cannot bee restored to life .

The first contradiction .

The Papists teach that the Pope , as he is Pope cannot erre in giuing of sentence , although he may erre as a priuate person , yet Alphonsus who wrote bitterly against Luther , Lib. 1. cap. 4. when it came to this point , giueth the Papists both the crime of impudencie , and flatterie . Non credo aliquem adeo esse impudentem papae assentatorem , vt ei attribuere hoc velit , vt nec errare possit : I cannot thinke any man to be so impudent a flatterer of the Pope , as to attribute this vnto him that hee cannot erre : out of these words I gather first that the papists are the Popes flatterers , Secondly , that their flattery is ioyned with impudencie , which are two no small faultes : to goe foreward in Alphonsus Caelestinum papam errasse circa matrimonium fidelium , quorum alter labitur in haeresim , res est manifesta omnibus , neque hic Caelestini error talis fuit , qui soli negligentiae imputari debuit , ita vt illum errasse dicamus veluti priuatam personam , & non vt Papam , quoniam huiusmodi Caelestini definitio habebatur in antiquis decretalibas , &c. It is a thing manifest to all men that Pope Caelestinus erred touching the marriage of the faithfull , when either part fell into heresie , neither was the error of Caelestinus such , as ought to be imputed onely to negligence , so that wee may say he erred as a priuate person , not as a Pope , because this definition of Caelestinus was in the auncient decretalls , which I my selfe haue seene and read . In this sentence Alphonsus confuteth the distinction vsed by the papists , namely that the Pope may erre as a priuate man , but not in a definitiue decision of a matter : but I would gladly knowe the cause why they hold that the Pope cannot iudicially erre ? Is it not by reason of Christs praier ? Luke 22. verse 32. who prayed that Peters faith might not faile ; such senslesse disputes are not worth an answer : yet if they will be satisfied let Cyprian satisfie them , who writeth thus in his 4. booke of Epist. and 4. Epist. Adeo autem pro nobis deprecabatur , vt legamus in alio loco , Luc. 12. Dixit Dominus ad Petrum &c. Quodsi ille pro nobis ac delictis nostris laborat & prec . &c. He prayed so for us , as we read in another place , namly Luk. 12. the Lord said vnto Peter , &c. If he doth pray so for vs and our sinnes , how much more ought we to continue in praier ? By this exposition and collection of Cyprian wee may gather that no christian can erre iudicially , if that were the intent of Christ his prayers to free the Pope from giuing any definitiue sentence against the faith , for Christ prayeth for all Christians and therfore we thus conclude .

He for whome Christ prayeth cannot erre : But Christ prayeth for all true Christians :

Therefore no Christian can erre .

No papist I am assured will graunt the proposition seing the assumption cannot be denied , being so plainly auouched by Cyprian : but I proceed to the second Contradiction .

The 2. Contradiction .

The Papists nowe teach that the Pope is aboue a councel . Qui tradunt ( saith the Turrian ) concilium esse supra papam illi naturae repugnant , quum hoc nihil aliud sit , pag. 294. quam partem toti praeferre . They that deliuer this doctrine that a councel is aboue a pope , crosse nature , seeing this is nothing else but to preferre a part before the whole . If this be true , then the counsell of Basill opposeth it selfe to nature , for I finde it written in the 33. session . Veritas de protestate concilii generalis vniuersalem ecclesiam representantis , supra papam & quemlibet alterum declarata , per Constantiense , & hoc Basiliense generaliae concilia , est veritas fidei Catholicae . The truth of the power of a generall Councell , representing the vniuersall Church , aboue the Pope and euery other person , declared by the generall councells of Constance , and this of Basill , is the veritie of the Catholicke faith . And to retort Turrian his reason , thus may an argument be framed :

The whole is aboue the part :

But the general Councell is the whole representing the vniuersal Church :

Therefore it is aboue the Pope .

The 3. Contradiction .

The Papists teach that necessarie arguments may be drawne from traditions , councells , Popes decrees , and I know not what , and therefore wanting arguments against vs , obtrude their pelfe of traditions , which haue no warrant in the booke of God : yet Aquinas writeth otherwise , Sacra doctrina authoritatibus canonicae scripturae vtitur , ex necessitate argumentando , parte 1. q. 1. art. 8. resp. ad 2um . authoritatibus autem aliorum doctorum ecclesie quasi arguendo non ex propriis , sed probabilibus : Diuinitie vseth the authoritie of the Canonicall scripture , arguing out of it by by necessarie arguments , but the authoritie of other church teachers , arguing as it were by proper , not by probable arguments . I wish the Papists would attend to their Angelical Doctor in this point , which he proueth soundly out of Augustine : Solis enim scripturarum libris qui Canonici appellantur , didici hunc honorem deferre , vt nullum authorem eorum in scribendo errasse aliquid firmissimè credam . For I haue learned to deferre this honour onely to the Canonicall Scriptures , to beleeue most steadfastly that no Author of them hath erred in any point . If this were the opinion of all papists , many controuersies would be compounded betwixt them and vs , yet this is in truth to honour and reuerence the Scriptures , which were good for all papists , and not to disgrace them as they doe .

The 4. Contradiction .

Praefat. To●ia . Postquam auxiliante deo ( saith Lyra ) scripsi super libros Canonicos sacrae Scripturae , incipiendo à principio Genes. & progrediendo vsque ad finem , eiusdem confisus auxilio super alios intendo scribere , qui non sunt de Canone , lib. Sapientiae , Ecclesiastic . Iudith , Tobiae , & Macchabaeorum , &c. After that by Gods assistance I haue written vpon the bookes of Canonicall scripture , from the beginning of Genesis and so forward to the ende , trusting still vnto his helpe , I purpose to write vpon those that are not Canonical , as the booke of Wisdome , Ecclesiasticus , Iudith , Tobias , and the Maccabees . This is Lyra his opinion concerning these bookes , which he prooueth out of Hierom , and yet the Papists plead for them to be numbered amongst the Canonicall Scriptures , yea ( as thou heardest before ) Campian in his first reason prooueth that we distrust our cause , because we denie them to be of equall authoritie with the other bookes ; I passe by the authoritie of other Papists , as namely Hugo the Cardinall , and Caietan , who with Lyra cut these bookes from the bodie of the Bible , yet we may not doe so without heresie , and accusation of mayming the holy Scriptures ; let them now turne their pennes against their owne fellowes . Here I might haue made an other article of dissention about the corruption of Scriptures : for Lindanus and other Papists holde them to be corrupt , but the contrarie is learnedly taught by Isacke , and Arrias Montanus , two famous Hebricians , and by Gods assistance I offer to defend it against all Papists , that are of another minde . Bellarmines reasons are blowne away with a blast .

The 5. Contradiction .

There are so many opinions of Papists about marriage , that they themselues are vncertaine what to hold . This is witnessed by Melchior Canus , lib. 8. cap. 5. fol. 245. in initio . Lege Magistrum , Diuum Thomam , Scotum , Bonavent . Richard Paludan . Durandum , caeterosque scholae theologos , & nisi statim pendentes & vacillantes eorum animos deprehenderis , tum verò me aut stultum , aut temerarium iudicato , nam & cum quaerunt , an matrimonium conferat gratiam , idque eo loco maximè finiendum erat , non definiunt tamen , sed in his referunt , quae in hominum opinione posita sunt . In materia autem , & forma huius sacramenti statuenda , adeò sunt inconstantes , & varii , adeò incerti , & ambigui , vt ineptus futurus sit , qui in tanta illorum varietate , ac discrepantia , rem aliquam certam , constantem , & exploratam conetur efficere , quod si in forma , & materia sacramenti , &c. Read the Master of Sentences , Saint Thomas , Bonaventure , Richardus Paludanus , Durandus , and the rest of the schoole diuines , and if forthwith thou doest not finde their wauering and doubtfull mindes , then iudge me either a foole or a rash fellow : for when they dispute whether matrimonie giueth grace , that which was especially to be determined , they doe not determine at all , but onely make relation of mens opinions , and in setting downe the matter and forme of this sacrament , they are so inconstant , so variable , so vncertaine , and doubtfull , that he shall be iudged indiscreete , who in such a varietie , and discent , goeth about to frame any certaine & constant matter . But if they be so doubtful about the matter , and forme of the sacrament , which is a matter of exceeding great moment &c. Thus the Papists bare witnesse one against another , concerning their pretended sacrament of marriage : and whosoeuer readeth Bellarmine , out of this point , tom. 2. shal find more varietie .

The 6. Contradiction .

Peter Lumbard the master of sentences , Lib. 40. dist. 18. teacheth that priestes onely haue power to manifest and declare , that men are bound , & loosed from their sins : and therfore he is reprehended by Doctor Allen in his booke of the power of priesthood . I wil set downe their masters reasons : Non ergo postmodum per sacerdotem , cui confitetur , ab ira aeterna liberatur , à qua liberatus est per dominum , ex quo dixit confitebor , he is not afterward deliuered from aeternall wrath by the priest , to whome he maketh confession , from which he is deliuered by the Lord , euen then , when he said I will confesse . His syllogisme is this .

He that is deliuered by the Lord , before his confession , is not absolued by the Priest .

But the repentant is deliuered by the Lord himselfe before his confession :

Therefore not by the Priest .

Next followeth Ambrose his testimonie . Verbum dei dimittit peccata , sacerdos , & iudex , sacerdos quidem officium suum exhibet , sed nullius potestatis ius exercet . The word of God namely Iesus Christ forgiueth sinnes being Priest , and Iudge , the Priest indeede doeth his duetie , but hee practiseth not the right of any power : To Ambrose is adioyned S. Augustins saying . Nemo tollit peccata nisi solus Deus : no man taketh away sinne but onely God : Afterward in the same distinction he prooueth it , because the Lord first cleansed the Leapers , and then sent them to the Priests . Hee likewise first raised Lazarus , and then offred him to the disciples , & in the end after Hieroms notable testimony he concludeth thus , Et in remittendis , vel in retinendis culpis id iuris & officii habent Evangelici sacerdotes , quod olim habebant in lege legales in curandis leprosis , The Evangelical priests haue that power and office in forgiuing and retaining of siinnes which in times past the legall priestes had in curing of the lepers , nowe euery man knoweth that they did but declare them to be healed .

The 7. Contradiction .

Picus Mirandula in his first question about Christ his descent into hell , affirmeth that , Scotus in sacris literis non parùm exercitatus dicit , quod ex sacra scriptura non habetur , quod Christus descenderit ad inferos : Scotus being well studied in the Bible teacheth that it is not prooued out of the holie writte that Christ descended into hell : yet it is notorious to see how the Papists do lustely pull & hayle the Scriptures to prooue this matter . The same Picus in the before named question , bringeth forth Durandus testimonie , first concerning his learning , and then setting downe his wordes , Videtur quod Christus secundum animam non de scenderit ad infernum , quia idem finitum non potest simul esse in diuersis locis , sed anima Christi cum esset creatura finita , & statim post mortem fuit in paradi so cum anima latronis , cui dictum est Lucae 23. hodie mecum eris in Paradiso , ergo tunc saltem non potuit esse in miseria . It should seeme that Christ in soule went not downe into hell , because the same finit thing cannot be at one time in many places : but the soule of Christ beeing a finit creature , was by and by after death in paradise , with the theeves soule , to whome it was saide Luke 23. this day thou shalt be with me in paradise : therefore then it could not be in hell . Againe , Quae Christus fecit , & passus est in natura assumpta , ordinata fuerunt ad salutem humanam , sed ad hanc non profuisset , quòd Christus ad inferos descendisset quiaper passionem quam Christus in hoc mundo sustinuit , liberauit nos ab omni culpa & poena . Those things that Christ did , and suffered in his assumpted humane nature were ordained for mans saluation , but it furthered not this that Christ went into hell , because by his passion which he suffred in this world , he deliuered vs from all guilt and punishment . The conclusion is that Christ descended not locally into hell , but by operation and effect .

The 8 Contradiction .

Melchior Canus in his 12. booke of common places and thirteene chapter , page 450 teacheth , that in Christi voluntate intellectuali , ( quae propriè voluntas est ) non tristitia modo sed summa & maxima fuit . In Christs intellectuall will , which is properly will , there was not onely sorrow but exceeding great heauinesse : and this he prooueth thus , In hostia pro peccato potissimum desideratur voluntatis tristitia , sacrificium quippe deo spiritus contribulatus , In the sacrifice for sinne is desired especially the sorrow of the will , for a troubled spirit is a sacrifice vnto god , his syllogisme is this .

Christ offered the most acceptable sacrifice vnto God .

But the most acceptable sacrifice to God is sorow in the will : Ergo

Secondly he prooueth it because that Iesus Christ did those things for vs , which doe especially manifest his loue , but herein ( namely in suffering in soule ) is his loue especially manifested : Ergo , Other reasons for this purpose are alleadged by him , but in the ende hee concludeth , that Christus was derelictus à deo , omnique penitus destitutus solatio , that Christ was forsaken of god , and altogether destitute of all comfort . If Galuin had written so , how should he haue beene reuiled and taunted by the papists ? who accuse vs of blasphemie because that we say he suffered in soule . Notwithstanding Ferus vpon the 27. of Math. goeth further , and teacheth that Christus desperationem piorum in se recepit , Christ tooke vpon him the despaire of the godly . Yet nowe who knoweth not the contrarie is helde by the papists , namely , that Christus non grauitate suppliciorum , sed actionum pondere iustitiae diuine satisfecit , that Christ satisfied Gods iustice not by sustaining any grieuous punishment , but by the weight or excellencie of his actions .

The 9. Contradiction .

Aquinas in his 2. 2 quaest. 91. artic. secundo , responsione adquartum , writeth that , instrumenta musica magis movent animum ad delectationem , quam vt per ed formetur interius bona dispositio . Instruments of musicke do rather stirre vp the minde to delight , them frame any good disposition in it , and answereth the Papists arguments brought for them In veteri Testamento vsus erat talium instrumentorum , tum quia populus erat magis durus , & carnalis , vnde erat per huiusmodi instrumenta provocandus , sicut & per promissiones terrenas , tum etiam quia huiusmodi instrumenta corporalia aliquid significabant . In the olde Testament there was vse of such instruments because the people were hard and carnall , whereby it commeth to passe , that they were to be excited by such instruments , as by earthly promises , and also because such corporall instruments did praesigne some thing . Howe this agreeth to Bellarmines defence of them , let the Papists themselues iudge . The same Aquinas also in the same place saith , Nobilior modus est provocandi homines ad devotionem per doctrinam & praedicationem , quàm per cantum . It is a more excellent kinde of way to excite and provoke the people to deuotion by doctrine and preaching , then by singing . And therefore praelati non debent cantibus insistere ne per hoc à maioribus retrahantur . Prelates ought not to insist in singing least men by this thing should be drawen from greater matters .

The 10. Contradiction .

The Counsel of Basill 36. sessio : holdeth that the Virgin Mary was Immunis ab omni peccato originali , free from all original sinne : and forbiddeth all men to preach the contrary . So do many more Papists hold , yet Aquinas prooueth the contrarie 3. part . quaest. 27. artic. 2. first because that sanctificatio non est nisi emundatio à peccato originali , culpa autem non potest emundari nisi per gratiam , cuius subiestum est sola creatura rationalis . Sanstification is nothing els but a clensing from originall sinne , now sinne cannot be purged but onely by grace the subiect whereof is onely a reasonable creature . Secondly because , sola creatura rationalis est susceptiua culpae , only a reasonable creature is capable of sinne : if Mary had no sinne , then shee should haue needed no Sauiour : but Christ saued the people , and therefore Mary . Thus whiles the Papists pretende to honour Mary , and so Christ , they rob Christ of his glorie , and honour , which is to bee Maries sauiour .

The 11. Contradiction .

It is held by Papists that in Purgatorie satisfaction is made to God for mans sinnes but Aquinas telleth vs the contrary in his supplement , quaest. 5. artic. 3. for being vrged by this reason that paena purgatorii ad satisfactoria pro peccato , sed satisfactio habet efficaciam ex vi contritionis , ergo contritio manet post hanc vitam : the punishment of purgatorie satisfyeth for sinne , but satisfaction hath his efficacy from contrition , therefore contrition indureth after this life . The force of this argument driueth him to this aunswere , paena illa quam animae in purgatorio sustinent , non potest proprie dici satisfactio quia satisfactio opus meritorium requirit , the punishment which the soules sustaine in purgatory cannot properly be called satisfaction , because satisfaction requireth merit . But there is no merit in purgatory : therefore no satisfaction . And if his argument in the same place be good that there is no sorrowe for sinnes in purgatorie , because sacramenta non manent post hanc vitam , the sacraments indure not after this life . Then is therfore no satisfaction in purgatory , because satisfaction is a part of their sacrament of penance , as well as contrition .

The 12. Contradiction .

Aquinas in his third part . quaest. 25. articulo 3. holdeth that , Imago Christi est adoranda adoratione latriae . The Image of Christ is to be worshipped with the same worship that Christ himselfe : and prooueth it clarkly ( I warrant you ) out of Aristotle his booke de memoria . I will not stand to set downe his reason beeing fully answered by Picus Mirandula , that great learned man , to whome I referre the reader concerning this question . The contrary is held by many Papists , as may be seene in Picus before named , and in Bellarmine himselfe . Behold vnto what Idolatrie Papists are growen , to worshippe a creature with the same honour which is due to the Creator himselfe .

The 13. Contradiction .

In the Censure of Colon we are taught pag. 89. a certaine vaine kinde of difference betwixt faith and hope . Faith ( saith that Censure ) is of generall propositions , as , Quicunque crediderit , & baptizatus fuerit , salvus erit : Whosoeuer beleeueth , and is baptized , shall be saued . But it is not of these propositions : ergo advitam aeternam ingrediar , aut mihi peccata remissa sunt . I shall enter into life euerlasting , or my sinnes are forgiuen me . pag. 139. The Catechisme of Colon teacheth contrariwise , that ad iustificationem requiritur , vt singuli credant sibi remissa peccata per Christum : It is requisite to iustification that euery one beleeueth that his sinnes are forgiuen him by Christ ; Serm. 1. de Eunuch . and prooueth the same by that excellent testimonie of Bernard . It is not sufficient to beleeue that thou canst not haue remission of sinnes , but by Gods mercie : and thou canst haue any good thing except God giueth thee it : and that thou canst not deserue eternall life by any workes , besides these which are but initium fidei , the beginning of faith . Hoc etiam addendum , vt credas quòd per ipsum tibi peccata condonentur ; this moreouer is to be added , that thou beleeuest that thy sinnes are forgiuen thee by God ; and this is the testimonie which the holy Ghost doth assure thee of in thy heart , saying , thy sinnes are forgiuen thee . Out of this testimonie of Bernard , we may gather , that to thinke of the Popish faith the contrarie is constantly maintained by the Papists , namely , that no man is to beleeue the forgiuenesse of his sinnes , which doctrine is plainely confuted by their owne Catechisme , as we saide .

The 14. Contradictions .

Spes ( saith the Master of sentences ) est cum fiducia expectatio futurae beatitudinis , Lib. 3. dist. 26 veniens ex dei gratia , & meritis praecedentibus : Hope is an expectation of the blessednes to come with an affiance proceeding of Gods grace , and our precedent merits : yet the same Catechisme of Colon , pag. 138. and 140. placeth all our affiance in God his mercifull promise . But no more of this contrarietie , because I haue spoken of it in the reason of dissolute , and discomfortable doctrine .

The 15. Contradiction .

The same Catechisme teacheth out of Bernard that we are iustified onely by faith , pag. 141. hoc est non per merita propria , sed per misericordiam dei , quam sola fides , accipit , & apprehendit , that is , none by our owne merits , but by Gods mercie , which onely faith doth apprehend . What Protestant teacheth any otherwise ? Bernard his words are these , Quisquis pro peccatis compunctus , esurit , & sitit iustitiam , Serm. 22 in Cantic . credat in te , qui iustificas impium , & solam iustificatus per fidem , pacem habebit apud Deum . Whosoeuer is pricked in his heart for his sinnes , and hungreth and thirsteth after righteousnes , let him beleeue in thee that iustifieth the vngodly man , and beeing iustified by onely faith , he shall haue peace with God . Here I might haue also alleadged the testimonie of Albertus Pighius for iustification by imputatiue righteousnes . The same Catechisme also fol. 85. teacheth that iustifying faith is vnseparable from hope and charitie , and answereth the place of the 1. to the Corinth . and 13. chap. by the testimonies of Chrysostome , Theophylact , Basill , and Ambrose : how well the papists agree in these 2. points with this their Catechisme , let their owne writings witnesse .

The 16. Contradiction .

Scotus in the first booke of sentences , and 27. distinct . prooueth that good workes deserue , opera merentur tantùm ex pacto , works deserue onely by reason of God his couenant and promise . His argument is this , Meritum non est nisivbi est dignum : at non est dignum respectu intrinsecarum actionum : there is no desert but where there is a worthines : but in respect of our inward actions , there is no worthinesse : ergo . His assumption is thus prooued , tunc enim deus non possit non retribuere beatitudinem , if there were any worthinesse in the works themselues , then God is bounde to giue vnto them happinesse and blessednesse : but God is not bounde . Ergo. Reade Bellarmine in his 5. booke of iustification , and thou shalt not onely finde Scotus his opinion misliked , whose argument is vnanswerable , but Durandus also reprehended by Bellarmine , such is the harmony betwixt Papists in substantiall points of religion .

The 17. Contradiction .

Roffensis in his 32. article against Luther , agreeth with Luther about veniall sinne , namely that none is veniall of it own nature , but only by gods mercy , Quod peccatum veniale solùm ex dei misericordia veniale sit , in hoc tecum sentio : that a veniall sinne is only veniall through Gods mercy , therein I do agree vnto thee . Read more Papists of Roffensis his minde in Bellarmine lib. 2. de purgat . cap. 4. yet we know that Aquinas & generally all Papists do teach otherwise .

The 18. Contradiction .

Aquinas in his prima 2. 109. quaest. artic. 6. teacheth that man without grace , cannot vitare peccatum , auoide and eschew sinne ; and answereth three reasons brought against this opinion . The first reason is thus framed . He that cannot auoide sinne but sinneth necessarily , sinneth not at all . The second argument is this , It followe●h of this opinion that reprehensions are needlesse . Thirdly , & lastly Eccles. 15. it is said , that ante hominem est vita , & mors , before man is life and death . These three arguments are all answered by Aquinas , and yet they are the papists pillers of free-wil as euery man knoweth : if it were needfull I might quote the authors that vse them .

The 19. Contradiction .

Alexander de Hales parte 4. quaest. 24. denieth that confirmation was instituted by Christ : his reasons are these two , Quia Christus quando instituit aliquod Sacramentum , determinat elementum , when Christ doth institute any sacrament , hee determineth of the element , and matter of the Sacrament , but hee hath not done so in this Sacrament : Ergo it was not instituted of him . Secondly , in Sacramentis vna forma est , in the Sacraments there is one forme of words , but in this there is not one forme of wordes ; for in diuers churches they haue diuers formes : Ergo it was not instituted of Christ . Hence it may be concluded that it is no sacrament , because all Sacraments were ordained by Christ Iesus , as Aquinas holdeth 3. parte , quaest. 72. art. 1. resp. adprimum , where also wee may see that some held , ( as Alexander de Hales holdeth ) namely , that it was not instituted of Christ , and by consequent it is no Sacrament .

The 20. Contradiction .

The Contradictions about the Sacrament of the alter , and reall presence are so manie , that I will not enter into them , because I eschew tediousnesse , onely I will set downe Aquinas his opinion in his supplement , 83. quaest. art. 3. responsione ad quartum : namely that on body cannot bee locally in two places at one time , for it implyeth a Contradiction , but now the Papists care not for Contradiction : so they may make the bodie of Christ present locally in the Sacrament . Many more Contradictions might I haue set downe , as namely the certaine knowledge that a man is in grace , and such like taught by Papists , but it shall suffice to haue proued that in the weightiest points of controuersie the Papists are on our side . Let them now bragge no more of vnitie , for the spirite of dissention is sowen amongst them . Did euer the Caluinists teach the weightiest points of poperie , as the papists do the greatest opinions of Caluinisme ? I know they doe not . Thus leauing this reason to the indifferent reader to iudge of , euery man may see what cause there is to disclaime and renounce the Romish religion .

The twelue reason of the Originall of many things taught & held in Poperie .

FOr asmuch as in one of my former reasons I haue by sufficient testimonies proued the practise of the primitiue Church to bee repugnant to Poperie in many weightie matters , I shal not need to be long in the Original of the Romish religion ; certaine it is that it was not all hatched at once , Te● . de p●esc●●p . and that it it not a thing necessarie to shew the beginning of euerie point in poperie , seing that ipsa Papistarum doctrina cum Apostolis comparata ex diuersitate , & contrarietate sua pronunciabit , neque Apostoli alicuius authoris esse , neque Apostolici . The Popish doctrine it selfe being compared with the Apostles will by the varietie and contrarietie that is in it , pronounce that neither Apostle , nor any Apostolicall man was the author of it . Notwithstanding both because it helpeth much for the satisfying of some , and also because diuerse abuses are noted by Papists themselues , I will set downe some things concerning the Originall of poperie : and first heare what Bucchingerus an arch Papist in his Ecclesiastical history writeth , pag. 217. Res est plena horroris vel legere , vel meminisse , tantam tyrannidem , inter se exercuisse mutuò Pontifices Romanos : ô quantum degenerarunt à maioribus suis ! & fieri non potuit in tanta crudelitate , vt pietatis Christianae ratio haberetur ne cui mirum sit interim , siqui abusus & perversae opiniones in Ecclesiam irrepsêrunt . It is a thing full of horror either to reade or to remember the great tyranny the Bishops of Rome haue practised one toward another : ô howe are they degenerate from their auncestoures ! and it cannot be that in such crueltie their should be had any regard of Christian piety : let no man then marueile if some abus●s , and badde opinions haue crept into the church . Loe here three things noted by a Papist him selfe . First the cruelty of the Romish Bishops , 2. their degeneration from their auncestours , and thirdly that certaine badde opinions by this meanes are crept into the Church . For proofe of this last point , I will beginne with purgatory , because that it hath warmed the popes kitchin . Concerning which let Roffensis a papist speake , artic. 18. contra assert . Lutheri , fer in ini●sed Graecis etiam adhunc vsque diem , non creditum est purgatorium esse : legat quicunque velit Graecorum veterum commentarios & nullum ( quantum opinor ) aut quàm rarissimum de purgatorio sermonem inveniet . Sed neque Latini simul omnes huius rei veritatem concepêrunt , & rursus , non absque maxima spiritus sancti dispensatione factum est , quod post tot annorum curricula , purgatorii fides , & indulgentiarum vsus , ab orthodoxis generatim sit receptus , quandiu nulla fuit de purgatorio cura , nemo quaesivit indulgentias , nam ex illo pendet omnis indulgentiarum existimatio . The Greeks to this daie doe not beleeue that there is purgatory , reade who list the Commentaries of the auncient Graecians , and he shall finde either very seldome mention of purgatory , or none at all . Neither did the Latin Church conceiue the trueth of this thing at one time . And againe , neither was it done without the great dispensation of the holy ghost that after so many yeares , Catholikes both beleeued purgatory , and receiued the vse of pardon generally , so long as there was no care of purgatory , no man sought for pardons , for of it dependeth all the aestimation that we haue of pardons . Out of this testimony I gather first that the Greeke Church acknowledgeth no purgatory . Secondly that the auncient Latin Church did not beleeue it . Thirdly , that these opinions grewe by little and little in the Church . Fourthly and lastly that pardons depende vpon purgatorie , and so are newe deuises of mans braine . Therefore let pardons & purgatory pickpurse goe . From purgatory I passe to the Popes primacy , which is an after invention ( as I prooue out of Socrates in the 7. booke of his Ecclesiasticall historie , and the 11. chap. ) Episcopatus Romanus non aliter atque Alexandrinus , quasiextra sacerdotii fines egressus ad saecularem principatum iam erat ante delapsus . The Bishops of Rome and Alexandria going beyond the limits of priesthood , went into a secular & worldly dominion . For proofe of this , when Victor [ as Eusebius writeth lib. 5. cap. 23. Ecclesiastic . histor. ] would haue excommunicated the Churches of Asia , he was resisted by Iraeneus . To passe ouer that , Policarpus would not yeeld to Amcetus . We know that before Boniface the first no Bishop of Rome was called vniuersal bishop . Lastly as testifieth ( Fasciculus temporum ) anno 704 , in Gregory the second his daies , Domini Papae plus solito erant in temporalibus , The popes grewe more in temporall matters then they were woont . Thirdly , concerning ministers marriage , Bucchingerus ( before named ) saith , pag. 104 , that Calixtus nemini in sacris ordinib . constituto , licere superducere vxorem , conubialique vinculo se constringere statuit . decreed that no man being in holy orders , might marry a wife & bind himselfe with the marriage bond . Iohannes Maierius in his book , de differentiis schismatum , pag. 136. professeth his ignorance in this point , namely , who did first prohibite it , yet saith , that some referre it to Calixtus vpon these ridiculous , and barbarous verses .

O bone Calixte nunc omnis clerus odit te , Olim presbyteri poterant vxoribus vti , Hoc destruxisti quando tu Papa fuisti . Ergo tuum festum nunquam celebratur honestum .

O Calixtus thou art hated of all the cleargie , priests might marry in times past , which thou didst take away being Pope , therefore thy festiuall day is not honorably celebrated . O hers referre it to Syricius the Pope : certaine it is , that it was not from the Apostles , ( as is proued out of Gratian : part. 1. distinct . 56. Cenomanensem . ) Coniugia sacerdotibus ante prohibitionem vbique erant licita , & in Orientali Ecclesia vsque hodiè licere probatur , Mariage of ministers was lawfull before the prohibition thereof , and in the East churches they are lawfull vnto this day . See Polydore Virgill in his fift booke de inuentoribus rerum , when it was restrained in the West churches . Howsoeuer it is not certen who first restrained the marriage of ministers , yet it is certaine that , Calixtus instituit ieiunium quatuor temporum , appointed the fast of the foure times , namely in March , May , September , and December , Bucchingerus in the same place . Fiftly , Innocentius the first , anno 404. statuit , quòd non solum presbyteri , sedomnes Christiani deberent vngi oleo infirmorum , decreed that not onely Presbyters , but al Christians ought to be annointed with the oyle of the sick . Fasciculus temporum , folio 50. Ergo , extreame vnction is no Sacrament , being inuented , and deuised by a Pope . Sixtly , anno 654. Festum purificationis institutum fuit , the feast of the purification of Marie was instituted . Fasciculus temporum , folio 55. Seuenthly , anno 654. Vitellianus cantum organorum instituit , Pope Vitellian ordeined Organes in the church . Fasciculus temp. fol. 60. Eightly , anno 614. Bonifacius instituit festum omnium sanctorum , ordained the feast of al Saints . Fasciculus temp. fol. 58. Ninthly , anno 484. Festum visitationis Mariae institutum fuit ab Vrbano , The feast of the visitation of Marie was ordained by Vrbanus . Fasciculus temp fol. 86. Tenthly , Festi dies instituti sunt à Foelice primo , festiuall daies were instituted of Faelix the first . Bucchingerus 130. pag. Eleuenthly , Pelagius horas canonicas instituit , Pelagius appointed canonicall howers . Idem pag. 167. Twelfly , Gregorius primus Letaniam auxit , Gregory the first increased the Letanie . Idem pag 173. And because I might abound in these particulars , read this author , and thou shalt finde the Originall , of euery thing almost in their Masse : the worshipping of Images was not concluded ( as Alfonsus witnesseth ) before the Councell of Nice . Transubstantion in the Laterane Councell was determined vnder Pope Iulius . Iuell in the defence of the Apologie pag. 35. the cupp was taken from the people by the Councell of Constance . But these shall suffice to shew the Originall of poperie : by them euery man may iudge of the rest , neither let any man say these are trifles . For the Popes primacie , purhatorie , mariage of ministers , extreame vnction , images , transubstantiation , and the cuppe are matters of exceeding great moment . And for a conclusion ( christian Reader ) I saye with the Orator , in his 2. booke de natura Deorum , si singula haec te non mouent , vniuersa tamen inter se connexa , & coniuncta mouere debent . If euery one of these seuerally can not moue and perswade thee to relinquish poperie , yet all of them ioyned and coupled together ought to perswade thee .

FINIS .