Great Brittans little calendar: or, Triple diarie, in remembrance of three daies Diuided into three treatises. 1. Britanniæ vota: or God saue the King: for the 24. day of March, the day of his Maiesties happy proclamation. 2. Cæsaris hostes: or, the tragedy of traytors: for the fift of August: the day of the bloudy Gowries treason, and of his Highnes blessed preseruation. 3. Amphitheatrum scelerum: or, the transcendent of treason: the day of a most admirable deliuerance of our King ... from that most horrible and hellish proiect of the Gun-Powder Treason Nouemb. 5. Whereunto is annexed a short disswasiue from poperie. By Samuel Garey, preacher of Gods Word at Wynfarthing in Norff.
Garey, Samuel, 1582 or 3-1646.
Page  [unnumbered] Page  241

A SHORT DISSVVA∣siue to all Lay-papists, who desire to be true seruants to their Sauiour, or good sub∣iects to their Souereigne.

I Hauing finished, yet in great weake∣nesse, our former worke, wherein I doe humbly craue of all sorts a friendly and fauourable construction and accepta∣tion: and there still remaining a few pa∣ges vnwritten, I thought it not labout lost, if I did annexe some common, yet courteous direction to the Lay-papists of the land to dis∣swade them from the corrupt Doctrine of the Church of Rome, vnto the which they are induced by the inchaun∣ting allurements of Popish Priests; men whose learning and wits are tempting baites, yea bawdes, aThamar-like prostitute themselues, so that they may haue children, they will deceiue their owne father Iudah; as also by the igno∣rance of these Lay-disciples, whose right eyes of know∣ledge they thrust out, as bNahash the Ammonite would haue done to the men of Iabesh Gilead; depriuing them of the word of knowledge, the Scripture, and saying, It c was the Deuills inuention to permit the people to reade the Bible, as one of their fide writes: and therfore the d Church of Rome forbiddeth the reading of it among the people: By which meanes, oh wofull meanes, and to cry with their owne e Doctor to their Cleargy for it, (woe to our Parish Priests, woe to our Bishops, woe to our Pre∣lates) Page  242 they haue brought in such a floud of prodigious ig∣norance, as that many of them are as ignorant, as that Knight was; of whom ClaudiusfEspncaem tells of, who being demanded his beliefe touching the holy Ghost, an∣swered, he knew not whether there was an holy Ghost, or no. So that their followers being so blind, not able to iudge of colours, & wanting the word of Truth, the Scrip∣ture, x in the tongue they vnderstand; which is the lapis Lydius, the touchstone to try the truth from error, diuina statera, as gAugustin calles it, the diuine ballance to weigh truth from falsehood; it is easie to winde such into selfe∣losing labyrinthes, and to driue them with their painted clothes like woodcockes into their nets, and to goe with them with Domitius Chalderinus (yet hee learned) who when he should goe to the Masse, accustomed to say, Ea∣mus ad communem errorem, Let vs goe to the common er∣ror: So these are content to goe to Masse, the common or Catholicke mother of all Bastard errors.

The attractiue motiues which draw many to fancy and follow the religion of the Church of Rome, may be re∣duced to three Heads. 1. The Antiquitie: 2. The Vniuer∣sality: 3. The Vnity of that Church: which three (if they could be found there) were of powerfull consequence to mooue reuerence; but neither of these can be found there: for the moderne Romane Church, which coines so often new h Creedes, and Articles of faith, and is reuolted from herselfe in substance of doctrine, is no more like herselfe in her primitiue State, then Lais the Curtizan is an honest woman. I could demonstrate this I say without controule∣ment, if I were purposed to write a common-place-booke of Controuersies in this point; but it hath beene handled so largely, and learnedly by other Diuines of our Church, * that I may at this time forbeare any long discourse. I will but touch it: and instance this I write, how the moderne Church of Rome is swarued from herselfe, not onely from the Truth, which primitiue Rome embraced, but also va∣ried from herselfe, declining into heresie, innouating those Articles, and dogmaticall points of faith (as they count Page  243 them) which in the processe of her fall she professed: it might be specified in most of the points of Doctrine she maintaines at this present time, but I will rest with these few, for I write but an Epitome.

1 Example shall be in the Sacrament.

At i the first the people receiued the cup, as well as the bread, for the space of a thousand yeeres: yea, afterward, the Romance Church commanded the wine to be consecra∣ted, that the lay-people might fully communicate, saith kMicrologus: most and the best Papists liked this well, that the people should communicate in both kinds; but after∣ward, the Councell of lConstance forbad it, and after that, the Councell of mBasil released the decree of Constance to some; and after that, the Councell of Trent, the mint of er∣rors, confirmed it againe, and depriued the Laity of the Cup: Sect. 21. c. 2.

So that this point of Doctrine, now maintained in the Church of Rome, can pleade no antiquity, being now so oft renewed, put vp, and put downe; and their most ancient Liturgies shew, how the people receiued the wine, as well as the bread: and this custome (saith nCaietan) endured long in the Church, and as o one of their Church say; It were better if this custome were renewed againe.

2 Example in Transubstantiation.

Transubstantiation lately brought into the Church, and made a matter of faith by a silly Pope Innocent the third, in the Lateran Councell, within these 400 yeeres: and the p Papists themselues say, this opinion is very new, and late∣ly brought into the Church, and beleeued onely vpon the authority of the Lateran Councell; and speake so vncer∣tainely, and inconstantly in this point, and doe so stagger, & enterfere in their opinion herein, q confessing that there is no Scripture to conuince it, vnlesse ye bring the Church of Romes exposition; so that hitherto we can see no great antiquity, nor good vniuersality in their doctrine.

Page  244

3 Example in Popes supremacy.

The Councell of rConstance, and sBasil decreed. That a generall Councell was of greater authority then the Pope: but long after that, the Councels t of Lateran and Trent decreed contrary. The Councels of uChalcedon and xCon∣stantinople, make the Bishop of Constantinople equall with the Bishop of Rome: yet now he arrogates a supremacy a∣boue Bishops, aboue Councels, aboue Kings aboue all; his title no lesse then vniuersall Bishop: yet yGregory who * was Pope of Rome, saith; I hat he dare confidently say, He is the forerunner of Antichrist in his pride, whosoeuer he be that calleth himselfe vniuersall Bishop: but this smoaky pompe of pride the Pope now likes well enough, and makes it an z Article of Faith to sweae obedience to his primacy; and he that denies this, denies Fidem Catholicam, The Catholicke Faith, faith Bellarmine.

I might here produce other examples of Popish Do∣ctrine, crept in by degrees; as their abhominable Image∣worship brought in by the second * Councell of Nice: the first restraint of Priests marriage by Pope Siritius, the do∣ctrine of the merit of workes lately by the Schoolemen, as aWaldensis writes: Their prayers to the dead, Popes par∣dons, Purgatory, (a Platonicall, or poeticall fiction) Auri∣cular confession, with other like triuiall trash, which if they haue any colour of antiquity, yet they haue no colour of verity. And what is antiquity without verity? Saint bCy∣prian tels vs; Consuetudo sine veritate, est vestustas erroris, Continuance without truth is the antiquity of error: And c againe, Non hom ines consuei dinem sequi porter, sed Dei veritatem, Wee may not follow the custome of men, but the truth of God: for as dTertullian, Quodcun{que} contra ve∣ritatem sapit, hoc erit haeresit, etiam consuetudo, Whatsoeuer is contrary to truth, is heresie, euen custome and anti∣quity.

eIgnatius writes, that he heard some say; Nisi Euange∣lium in nt quis inuenero, non credam Vnlesse I find the Gos∣pel among the Ancients, I will not beleeue it: Pgani (saith Page  245fAusten) Antiquitatis causa, se verum tenere contendunt; The Pagans for the cause of antiquity, contend they hold the truth: If antiquity might carry it, the Iewes g might carry it from the Christians. The Church of Antioch from the Church of Rome: for so saith hBellarmine; Petrus Antio∣chiae Cathedram suam aliquandiu tenebat, priusquam ad Ro∣mam eam transtulisset, Peter did set his Chaire at Antioch, before he translated it to Rome. Indeed the woman of iSa∣maria pleades antiquity to Christ, our Fathers worshipped in this mountaine, and ye say; that in Ierusalem is the place where men ought to worship: so say our Lay-Papists, Our Fathers worshipped God with Images, with the Masse &c. But Christ will say to them, as to that k woman; ye worship that which ye know not: Away with your wicked and wil-worship, I will be worshipped according to my word. The great hinderance (saith the Iesuite lAcosta) to the plan∣tation of the Roman Faith among the Indians, Ex inuete∣rata consuetudine proficiscitur, proceeds from their ancient custome, wherein before they were inured, and from it hardly reclaimed: and as the Iesuite mXauerius saith; Indi, ne Christiani fierent, hanc causam afferebant, so à maioribus suis semper cultores extitisse, &c. The Indians, that they should not be made Christians, alleadged this cause, that they had alwayes beene worshippers according to their Forefathers. The same is the answere of many Papists. We serue God as our Fathers did, and yet the Lord saith to all, n walke not in the ordinances of your Forefathers, neither obserue their manners, nor defile your selues with their I∣dols: I am the Lord your God, walke in my Statutes, &c. Men should not doe, as the most doe, but as they must doe: God doth not say, walke as others doe; but, oHaec est via, ambulate in ea, This is the way, walke ye in it Truth is not to be tried by antiquity, or vniuersality, but by the Scrip∣ture: Nabuchadnezars idolatry graced with p vniuersality, onely three doe gainesay it. In a word with Cyprian, Mul∣titude errantium non parit errori patrocinium, An erring multitude doth not patronize error.

It hath beene a long time the calumny and reproaches Page  246 of Popish Priests (men who haue an infirmity to void ex∣crements at their mouth) to defame our Church with an * vpstart nouelty: where was your Church before Martin Luthers time? We doe not fetch our Religion from Mar∣tin Luther (a worthy man) but from the Scripture, from Christ and his Apostles: we want no antiquity, hauing the Scripture; your q Iesuite will tell you so much, Sanctarum Scropturarum summa est antiquitas, &c. The Holy Scripture is of the greatest antiquity, and that Church, whose do∣ctrine agrees with it, is most ancient.

Yet Martin Luther is more ancient, then your Triden∣tine Fathers, and brood of Iesuites, the Atlasses to support your falling Church. But many hundred yeeres before Lu∣thers dayes, there wanted not famous and zealous men, who resisted the corrupt doctrine of the Church of Rome, the persons, and the points, the time when, in all Ages are compendiously recited, by a iudicious and very learned r Diuine of our Church, to whose Booke for breuity sake, I referre my Reader. The nakednesse of the Roman Diana was discouered long agoe, for which dscouery many good men haue beene Acteon-like hunted by bloody hounds to death. Corruptions spread by degrees, Et tanquam cancer*serpit, as Espencaeus; creepes stealing like a Canker, infects one part, then another. Such hath beene the malady of the Church of Rome, their creeping corruptions canker-like, first one part, then another point, that it is hard to set downe the precise time, when these corruptions ingende∣red. The Greekes debated long on this probleme: The ship Argos, wherin Iason sayled for the golden Flecce, after the * voyage ended, was laied vp in the roade for a Monument: where decaying by degrees, it was repaired by peeces a∣new; in the end, the whole substance of the vessell extinct, and nothing left, but onely the reparations successiuely made. Now the question was, whether-this ship (suppose it Peters) were the same that he sayled in when he liued, or an other renewed? and whether can any man tell, when such a peece was added, such a part supplied? And if this cannot be so precisely shewed, doth it follow infallibly, Page  247 that it was the very Argosie: wherein Iason sayled? So in this case, their ship, their Church, so often peeced, so many new points added, euery Pope almost changing his Pre∣decessors decrees, abrogating this point, and augmenting it with another, that it is indeed a new ship, and can iustly pleade no great antiquity.

And for vniuersality, and vnity in Doctrine, no Church so much diuided.

VVe doe reade, how Popes vsually haue condemned that, which other Popes haue confirmed: Councels contra∣dicted that which others haue concluded. Their outcries in Schooles, Pulpets, Consistories, one against another, makes their diuision and difcord audible: That we may say of them, which fLucian of the old Phlosophers; With the noise of their disputations, they haue so filled the eares of Iupiter, and made him deafe, that he cannot heare their prayers. How irreconciliable are the iars and contentions * of Scotus, Aquinas, Egidius Romanus, and others? that they imitate the wranglings of the old Academicks, Stoicks, and Peripatetickes.

Haue they not Families of the Schoolemen, wherein e∣uery one professeth his particular Sect-Master? Thomas, Scotus, Occham Durandus, both Masters and Scholers, haue spent their lines and liues in opposition.

The Dominican and Franciscan Friers, many ages quar∣relling about the conception of the Virgin Mary.

Their writers sharping their pens one against another, Armachanus against the Friers, the Iesuites, and secular Priests one against another: Catharinus against Caietan, Catharinus and Soto one against another: Pighius, Gropper, Brus, Peresius, Cassander, Hosius, Almayne, &c great pillars of Popery, some fourescore yeeres agoe, are now by late Iesuites contemned and confuted: who knoweth not (saith tBellarmine that Pighius in many points was miserably se∣duced by reading Caluins Bookes? and of Gropper, and o∣ther Diuines of Collen he u saith; Their Bookes haue need of the Churches censure.

Yea, are not the writers of the last stampe, euen Bellar∣mine, Page  248 Gregory of Valence, Stapleton, Suarez, Vasquez, Moli∣na,*Baronius, &c: vp to the eares in contention and faction among themselues? Bellarmine confuted by Barlayus, Sua∣rez, Carerius, Marsilius; yea, Bellarmine hath often confu∣ted himselfe by contradictions. Suarez confuted by Vas∣ques, Baronius by Mariana, &c. Yea, this Kingdome is so * diuided among it selfe, that we presume, and this presage, it shall not long stand. They that would further behold this Campe of the *Midianites, sheathing their swords in their neighbours sides; let them reade the worke of that learned and reuerend Doctor, D. Hall, in his Booke called the Peace of Rome.

And yet the Papists with might and maine exclaime at factions in the Church of England, to whom we may say with our Sauiour; Hypocrita, eijce primùm Trabem de oculo tuo,x Hypocrite, first cast the beame out of thine owne eye, sweepe cleane before your owne threshold, before you blame spots in others. They tell the World what an impla∣cable discord and dissention is betwixt the Protestants and the Puritanes, (a name we scarce know, and is proper to none, but onely vnto Iesuites, who thinke themselues so pure, that they will arrogate to be of the society of Iesus:) But we may truly say, that which they shall neuer say; That * in the Church of England there is vniuersality and vnity in substance of doctrine and religion, and in circumstance we haue, or hope for a generall vniformity.

But they want these, and yet of late they haue a new po∣licy, to purge and raze many of their owne dead Doctors, to speake that in their graues, they neuer thought on in * their studies; putting out that which they printed; and put∣ting in that which the Authors neuer purposed: Thus haue they serued Caictan, Gratians Glosse, Ferus, Polydore, Lodo∣nic•… Ʋines, &c. And to this end serue their Indices Expur∣gatorij,* To purge away their best blood, and leaue them nothing but skinne and bones: And thus haue they serued Andreas Mazius Comments, and Iansenius Harmony vpon the Gospell; yea, whom not, if hee hath touched neuer so tenderly the sores of Rome, this is the medicine to helpe Page  249 the malady. But I would this punishment had beene onely inflicted vpon their owne Doctors, and that they had ne∣uer laied their correcting hands in corrupting the Fathers, of whom they haue a long time boasted, (the Fathers, the Fathers, are all of our side): but these are but wind and words and as he said of the Nightingale, Ʋox est praeterea nihil, A meere voice, and nothing else, for these will vse the Fathers, as Solo his Friends or as Merchants vse figures in Accounts for hundreds, if they please them for Cyphers, if they crosse them and truly the ancient Fathers of the best esteeme speae little or nothing on their side in any fun∣damentall points, and difference twixt them and vs except they haue dieted and giuen them vomits and purgations; except they haue so done to them, as Clement the eighth did to his Predecessor Sixtus Quintus, corrupting that his correction of the Bible by a new Translation, which one called a new Transgression; and they haue herein so falsifi∣ed many of the Fathers, and foisted in other counterfet Fathers, that it puts me in mind of a Popes Iester, Pog∣ghius speakes of▪ who when he told the Pope tales to make him sport, did it standing behind a cloath, for being outfa∣ced: So the Fathers, who speake for them, must stand be∣hind a skreene, mantled or mangled by their correction. So that taking away these desperate shifts, which the Church of Rome vseth, there will be found no great anti∣quity vniuersality, or vnity in the Doctrine of the Church of Rome.

But to leaue these and other motiues (allectiues to ma∣ny to loue the Church of Rome) for I did not intend to mu∣ster vp all their motiues, wherewith they fight against vs; for so I should send out a Ship, and not a Pinnesse; I will rather mention a few markes and apparent tokens, where∣by these children may iustly misdoubt their mother to be an harlot and in part palpably perceiue her corruption:

Her first whorish marke is, her blasphemy against the * Scripture, being that woman in Saint Iohns vision. a sit∣ting vpon a scarlet coloured beast, full of the names of blasphemy: and that in foure respects; first her blasphemy Page  250 and contempt of the Scripture appeares, because the Church of Rome maintaines, that all things necessary to * saluation are not contained in the Holy Scripture; and that the best part of true religion is knowne by vnwritten traditions, and that these traditions are to bee receiued with the same reuerence and affection, wherewith wee re∣ceiue the Scripture, as the b Councell of Trent decreed.

Many things belong to Christian Faith, which are not contained in the Scripture openly, nor obscurely, saith cCa∣nus.

The greatest part of the Gospell is come to vs by tradi∣tion, very little of it is committed to writing, d saith Ho∣sius: The e Canon Law, set out newly by Pope Gregory the 13. saith, that men doe so reuerence the Apostolicall seate of Rome, that they rather desire to know the auncient in∣stitution of Christian religion from the Popes mouth, then from the holy Scripture.

Their workes are full of such words, by which all may see their blasphemy, comparing traditions of men with the infallible worde of God.

2. Their mouthes are full of bitter and irreuerent spee∣ches against the Scripture, calling it f a nose of waxe, to be writhed this way, or that way; a dumbe Iudge, as Pighius termes it, dead g inke, as another: yea Bellarmineh their great Doctor saith, the Scripture is not simply necessary: or as iEckius, we must liue more according to the autho∣rity of the Church, then after the Scripture: or the Scrip∣tures without the k authority of the Church are no better then Aesops fables. And often they will deny the Scrip∣ture it selfe, as Catharinus accuseth Caietan their great Cardinall, (called by l them an incomparable Diuine, and the most learned of all his age) who doth charge him m for denying the last chapter of Markes Gospell, some par∣cell of S. Luke, the Epistle to the Hebrewes, the Epistle of Iames, the second Epistle of Peter, the second and third of Iohn, the Epistle of Iude, all which are Canonicall: they wil denie the scripture if it make not for them, & say with nEckius, Scriptura sine ecclesia authoritate non est authentica,Page  251 The Scripture without the authority of the Church, that is the Pope (for so Gregory of o Valence saith, by the Church we meane her Head, that is, the Roman Bishop) is not au∣thenticall.

3. They make their Pope Iudge ouer the Scripture; whosoeuer resteth not on the doctrine of the Bishop of Rome, as the infallible rule of God, from whom the holy Scripture takes her strength and authority, hee is an here∣tike, p saith one of her side. The Pope q may change the holy Gospell, and may giue to the Gospell, according to time and place, another sense.

We are bound to stand to the Popes iudgement alone; rather then to the iudgement of al the world besides, saith rAluarus Pelagius.

The Popes s rescripts and decretall Epistles are Cano∣nicall Scripture.

If any man haue the interpretation of the Romane Church, (that is, the Pope) concerning any place of Scrip∣ture, although he neyther know nor vnderstand, whether and how it agreeth with the words of Scripture, yet not∣withstanding he hath ipsissimumverbum Dei, the very word of God, saith tHosius: voices most odious to all the Fa∣thers whom they boast of, to name but one, S. Chrysostome* saith, Scripturis sacris potius credendum, quam omnibus ho∣minibus in mundo, VVe must beleeue the Scripture before all the men of the world: and not to cleaue to the Popes exposition, for as the same x Father, Sacra Scriptura seip∣sam exponit, & auditorem errare non sinit, the holy scripture expounds it selfe, and will not suffer the hearer to erre.

Their Cardinall Cusanus hath written a booke, which he entitleth, De Authoritate Ecclesia & Concilij, supra, & contra Scripturam, of the authory of the Church, and of a Councell, aboue and against the Scripture; with many o∣thers who haue vomited out blasphemous speeches, and would infringe the authority of the worde of God, rob∣bing it sacrilegiously of her all-sufficiency, and bestow it vpon their Pope, the Master of the mystery of iniquity and herefie.

Page  252 4 They prohibit the people to read the Scripture, and odiously exclaime against vs, as yBellarmine, & the z Rhe∣mists, because our translated Bibles be in the hands of e∣uery husbandman, artificer, prentise, boy, girle, mistresse, maide, man: and for the maintaining of their practise to depriue the people of the worde, they would colour it with certaine paradoxes.

  • 1 The Scripture makes heretickes.
  • 2 Ignorance is the mother of deuotion.
  • 3 Images are the Lay-mens Bookes.
  • 4 They must belieue as the Church belieues implicitly.

Christ * commands all, Search the Scriptures: but they say, The Scripture makes heretickes. Paul saith, Let the * worde of Christ dwell in you plenteously, but they say, Ignorance is the mother of deuotion: bIohn saith, Babes keepe your selues fram images, but they say, They are the Lay-mens bookes: cAbakuk saith, The iust shall liue by his faith, but they say, You shal liue by another mans faith: beleeue as the Church beleeues, and doe not know what the Church beleeues. Their doctrine to the Scripture is as opposite as heauen is to hell, and therfore would not haue the people acquainted with the Scripture.

It is lamentable to reade how impiously they write in this kind, their great Cardinall and president in the Trent Councell, dHosius saith, It was fitter for women to med∣dle with their distaffe then with Gods word. So eDurae•• God hath left them, not the bookes of the Scriptures, but Pastors and Doctors.

They take away from the Christian Souldier his wea∣pon, scriptum est, and in stead thereof giue him traditum est, a wooden dagger, pictures, legends, and fables, f for∣saking the fountaines of liuing waters, and digge them broken pits that can hold no water. They imitate the malicious g Philistims, who stopped the wells of Abra∣ham and filled them vp with earth, to put their memoriall out of minde, so that they might challenge the ground: so these stop the veines of life found in the Scripture, with the earthly drosse of traditions, legends, Sathans songs, to Page  253 make a merchandize of ignorant soules, and to starue them with a famine of Gods worde, as if the contents in * the Scripture, were like the mysteries of the goddesse Ce∣res, which might not be reuealed; making the bread of life like the shew-bread, whereof it was lawfull for none to eat of it but the Priests onely. To colour this Gorgon with a cleanly vizard they say, Ignorance is mother of de∣uotion; Pessima mater est (saith Austen) itidem pessimae duae filiae; falsitas, & dubietas, illa miserior, ista miserabilior, illa perniciosior, ista molestior, Ignorance is the worst mother, and her two daughters worst, falshood, and doubtfulnes; that very wretched, this more miserable, that more perni∣cious, this more troublesome: but they make much of this mother, for she is the vpholder of the Popes chaire.

Pythagoras said well, Aboue all take care to keepe thy body from diseases, the city from sedition, and thy soule from ignorance: But we may say to these popish Interpre∣ters of the Law, as our Sauiour did to the Pharasaicall, h ye haue taken away the key of knowledge, yee enter not in your selues, and them that came ye forbad.

I haue the longer insisted vpon this marke (a red lattise to shew the house of the great i whore, which sits vpon ma∣ny waters) by which signe I may say,

Pulchrum est digito monstrari, & dicier, haec est:

The second meretrician marke, is her outward face, * pontificall pompe and gouernment. How vnlike is her Pope to Peter? Peter arrogated no primacy, no Episco∣pall vniuersality: painefull to k preach the worde, neuer medling with the temporall sword: To feed Christs l sheep was all his ioy: he neuer had Emperor hold his stirrop, or kisse his toe: neuer deposed King from his Crown: neuer freed subiect from obedience: hee gaue himselfe no other title, but an m Apostle of Iesus Christ.

He neuer gloried in these smoaky titles, nVicarius Chri∣sti, sponsusecclesiae, the Vicar of Christ, the husband of the Church: oVniuersalis Episcopus, & caput Ecclesia, Vniuer∣sall Bishop, Head of the Church: or as others stile him, lumen orbis, the light of the world, or vice-deus, in the Page  254 roome of God, not a meere man, but mixt; with other Lu∣ciferian titles, which by me are elsewhere touched: his v∣surped prerogatiues and power they may that will finde in Bellarmines bookes de Romano pontifice: yea as (some say) the Goates of Candie haue al their eyes fixed vpon the ca∣nicular star when it ariseth in the Horizon: so all popish eyes fixed vpon this star of Rome, homagers to his chaire, all their tongues saluting with Gallinae fillus albae.

Peter and the Apostles were no fishers of Gold, as it may be said of these Popes, praedam quaerunt, non animas, they fish for siluer, not for soules: Innocent the third, a Pope of Rome told Aquinas, being in his Gallery among his gold, that Peter could not shew so much gold when he said, psiluer and gold haue I none: to whom Aquinas gaue a good answere and saide, your Holinesse cannot doe that which Peter said, and did to the cripple, surge & ambula, arise and walke.

How vnlike are Romes Cardinalls to Christs Apostles? State, pride, ambition and policy are their foure cardinall * vertues: Their stile, ego & Rex, I and the King, their pur∣ple hat and scarlet habit will scarce giue way to regall robes. The pride, ambition, and vaine-glory of the Ro∣mane prelacy hath beene taxed in most histories: yea their owne side hath condemned them for these sinnes, and are branded with these markes by Cusanus, Zarabella, Marsi∣lius, Occham, Duareaus &c. Their selling of Pardons, & symoniacal corruption hath made it a common by-word,

—omnia venalia Romae,
Templa, sacerdetes, altaria, sacra, coronae,
Ignis, thura, preces, coelum est venale, deus{que}:
At Rome all sacred things are to be sold,
Temple, priests, prayers, heauen and God for gold.

Yea many of their great Popes symoniacall, hereticall, boyes, yea the feminine Pope Ioane was no honest Pope: yea their owne qBaronius saith, that a notable strumpet to Adelbert Marquesse of Tuscia, prostituting her daughters to the Popes, did create Popes at the pleasure of the strum∣pets: and he cries r out: How filthy was the face of the Ro∣mane Page  255 Church then, when most powerfull, and withall most sordide whores bare all the sway at Rome, and their louers were thrust into Peters seate? At this day (as wee reade) the Pope hath a pension from the stewes at Rome; Were he like Peter, he would abhorre to foule his hands with such stinking gaine, or enrich his coffers with an harlots hire: rather s with S. Peter say, Thymony perish with thee: or with our Sauiour to the women taken in a∣dultery, t Goe away and sinne no more; and not to giue them a toleration or dispensation for fornication.

To leaue this point, as the Poet left Rome, with this verse:

Roma vale, vidi, satis est vidisse, reuertar,
Cum leno, meretrix, scarra, cinaedus ero.
Oh Rome farewell, I haue seene, and seene too much,
Returne I will, when turne, baud, whore, or such.

The third marke may be this, That there is no point of our faith, but many learned in the Church of Rome ap∣proue * the same; and no point of Papistry by vs confuted, but some of the chiefe of their Church haue disliked, as well as we; that we may say to them as our Sauiour did to that bad seruant, uEx ore tuo te iudico, of thine owne mouth will I condemne thee. Thus the diuision of the tongues and people of Babilon are a meanes of the plantation and edification of Gods Ierusalem. This point hath beene de∣monstrated in the chiefe questions betwixt them and vs, by many learned Diuines of our Church, and excellently verified and declared by Doctor Morton, a singular orna∣ment of our Church, in many of his workes, but especial∣ly in his first and second part of his Catholicke Apology, wherein he hath ouerthrown the points of Popery of the chiefest difference by the affirmations and assertions of the best learned Papists, to whose labour in this point I refer the iudicious Reader.

The fourth marke is this: That many maine points in * popery are absurd, and euen against common sense, and the light of nature.

Page  256 What man endewed with mother-wit, can perswade himselfe, that the Pope is Iudge and Lord ouer the Scrip∣ture, Church, Councels, and all the world: and that in his breast there is an infallibility of not erring, when as com∣mon and continuall experience speakes the contrary?

What likelihood is there in the doctrine of transubstan∣tiation, * that the Priest should pull caelum in caenam, Christs body with all his dimensions put in a little boxe, and the same body be in seuerall places and parts at one time?

What colour of trueth can there be in the doctrine of workes of Superogation, that a man can merit more then is needfull for him, and that this his ouer-plus of obedi∣ence, by the Churches dispensation, is beneficiall to o∣ther, who want this plenitude? when as our * Sauiour saith, VVhen ye haue done al those things which are com∣manded you, say, we are vnprofitable seruants.

To pretermit their ridiculous ceremonies which Kem∣nitius well termes Sarcasmi Diaboli, as christning of Bels, sprinkling of holy water, Exorcismes, Annealing, spitting in the baptizeds mouth, creeping to the Crosse, praying vpon beades, &c. or their doctrine of praying to the dead, who can neyther heare nor helpe; or their many * media∣tors and intercessors, when as Paul saith, There is but one mediator betweene God and man, which is Iesus Christ, 1 Tim. 2. 5. If any man sinne, wee haue an aduocate with the Father, Iesus Christ the righteous, &c. 1 Iohn 2. 1. or their * auricular confession and absolution of their sinnes, yet the very Pharifies could fay, Who can forgiue sinnes but God onely? Luke 5. 21. or that saying of Masse, or sin∣ging Dirges for the dead, could benefit the dead? as well writes S. xAmbrose herein, qui hic non aocipit renaissionē pec∣catorū, illac non ha•…, he that doth not receiue remission of his sinnes in this life, shall not find it in the life to come: and as S. yCyprian, He vita 〈…〉, •…t tenetur, &c. Here life is to be lost or got, after death, neyther Masses, Dyrges, or Auc-Maries are auaileable.

How repugnant to a good mans reason is their popish equiuocation, to dissemble the truth with a mentall reser∣uation. Page  257 How doe they follow the counsell of zPeter (of whom they boast) who commands them to lay aside al dis∣simulation: or as S. *Paul, cast off lying, and speake trueth euery man to his neighbour? but the Father of lies will not haue his children to speake truth: this doctrine none but Atheists, Machiauelists or Iesuites can commend.

Not to touch all the fringes or fragments belonging to this whore, wherewith she is apparelled, I will but han∣dle foure of her relickes, foure points of popery, which in my weake apprehension are dislonant to common reason, much more to Christian religion.

1. Her Latin seruice: 2. implicit faith. 3. worshipping * of Images. 4. Popes pardons: a touch and away, not tast of her cup, for it is full of poyson, no not primis labris de∣gustare, onely looke vpon it, and see how vgly it seemes to common sense (excepting eyes, and eares, for therein po∣pery is a bewitching Lady, faire images for the eyes, and sweet musicke for the eares) like the booke giuen to aIohn, sweete in the mouth (sweete to carnall and naturall men) but bitter in the belly, very sowre to the soule, which is sanctified and shall be saued.

1. Popish Latin seruice.

What possibility is there that Seruice or Praiers said in a tongue which the people vnderstand not should be pro∣fitable to them? As the b Apostle, If I pray in a strange tongue, my vnderstanding is without fruit: and the same Apostle, I had rather in the Church to speake fiue wordes with my vnderstanding, then tenne thousand wordes in a strange tongue: and againe, Except ye vtter words that * haue signification, how shall it be vnderstood what is spo∣ken? for ye shall speake in the aire, and the Apostle seemes vpon purpose in the whole chapter to condemne this * point, which chapter, 1 Cor. 14. I commend to all lay Pa∣pists to read it, yet in their mother Tongue, except they vnderstand the Latin.

To pray in an vnknowne tongue, is not to pray, but to prate like a Parrot: and yet the Tridentine d Councell de∣creed, Non expedire vt diuinum officium vulgari passim lin∣gua Page  258 celebretur, not expedient that Diuine Seruice should be celebrated in the vulgar tongue, and they call it an intol∣lerable * error of the Lutherans who thinke the contrary: And this doctrine of Luther, who requires a knowne tongue in Diuine prayers, Diaboli calliditatem sapit, saith their cCatharinus, sauors of the Deuill; rather this speech sauors of the Deuill. And truely these Foxes in this chase haue beene so hunted out of all their blinde holes of igno∣rance, and vnable to vphold this Babell of Barbarisme, that they are at last brought to a very desperate defence, to pro∣duce but two of their Champions, who haue drawen out their weapons for the defence of this cause.

Their Iesuite Salmeron, and Cardinall Bellarmine:fSal∣meron saith, Finis proprius diuinorum officiorum non est populi instructio, & adificatio, sed potius cultus Deo debitus, The proper end of Diuine duties is not the instruction and edi∣fication of the people, but rather a worship due to God: I will not vouchsafe an argument, but say with that reue∣rend g Deane, Hoc est causae perditissimae vltimum refugium, desperationis plenissimum, omnis authoritatis, & rationis prae∣sidijs destitutum, This is the last refuge of a most wretched cause, full of desperation, and void of all authority and reason.

hBellarmine saith almost the same words, vsus precum praecipuus non est aedificatio, aut consolatio populi, sed cultus Deo ab ecclesia debitus, the chiefe vse of prayers is not the e∣dification or consolation of the people, but a worship due to God from the Church, and so that God doe vnderstand the tongue, no matter whether men doe or no: a strange argument: God knowes our wants before we pray, why then should we pray at all? or make our petitions to him, and yet know not the tenor of our petitions? Neuer did a∣ny * Church teach the people to pray for that which they do not vnderstand, but the Church of Rome.

Yet they themselues confesse it, were better if the seruice were in the vulgar tongue, yet will not suffer it: as iBellarmine, Est melius ad consolationem orantis, It were better for the consolation of him that prayes: melius ad in∣structionem Page  259 vt preces intelligantur, say the k Rhemists, bet∣ter for instruction, that the prayers should be vnderstood and lCaietan, better for the edification of the Church; ad fructum deuotionis conducibilius, saith mAquine, more con∣uenient for the fruit of deuotion: and so their Cardinall nContarenus saith, The prayers that men vnderstand not, want the fruit which they should reape, if they vnderstood them.

Yea themselues o confesse, That in the time of the Pri∣mitiue Church the people in the vulgar tongue did cele∣brate their diuine seruice: In primitiue ecclesia benedictio∣nes, & caetera communia fiebant invulgari, saith Lyranus in the Primitiue Church benedictions, and other common duties done in the vulgar tongue: nay pBellarmine goes further, Longo tempore post, tempore Chrysostomi, ac Cypria∣ni, ac Ieronymi, ea consuetudo valuit, long after that, in the time of Chrysostome, Cyprian, and Ierome, this custome, to celebrate sacred things in the vulgar tongue, preuailed.

The cause which the Trent q Councell alleadgeth, why all diuine seruice should bee in the Latin tongue, is this, mos generalis ecclesiae habet, vt tantum tribus linguis, hebrai∣ca, Graeca, & latina celebretur, The generall custome of the Church hath beene, that in these three tongues, He∣brue, Greeke, and Latin, it should bee celebrated: In the Primitiue Church and long after, no such custome, by their owne confession: and if any tongue, rather the Hebrue, the most ancient; but the Hebrue and Greeke originals of the Scripture are by them little regarded, and the vulgar Latin translation of the Scripture is by the Councell of r Trent canonized, charging all to vse it, as the authenti∣call text in all their readings, disputations, sermons, and expositions, and that they doe not reiect it vpon any pre∣tence whatsoeuer. Yea the s Bishop of Toledo putting forth the Bible in diuers languages, printed the Latin be∣tweene the Hebrue and Greeke, saying, hee had placed them as the two theeues on eyther side, but the Romane, or Latin put in the midst betweene them, as Iesus Christ: and yet I thinke neuer did the sunne see any thing more Page  260 defectiue and maimed then the vulgar Latin thus by them extolled. I could with my finger point at grosse corrupti∣ons therein, but I may spare that labor, their own tongues shall tell it. Their owne Bishop tLindan saith, it hath monstrous corruptions of all sorts, scarce one coppy hath one booke of Scripture vndefiled: many points translated improperly, abusiuely: with many other learned Papists, who might be named, complaining of seuerall additions, detractions, falsifications, deprauations, and barbarismes of the vulgar Latine, now by them preferred aboue the Hebrue and Greeke coppies.

Well, if the Lay people may haue this Latin Bible read vnto them, yet vnderstand neuer a worde of it, and other Church prayers, they thinke this seruice is sufficient which is but a little better then vox porcorum, or mugitus boum, then crying of hogges, or the bellowing of buls: for it is the comparison of uIsidorus, Quid potest strepitus labiorum vbi cor est mutum? oratio sine deuotione, est quasi mugitus boum, what is the sound of the lips, the heart silent? Prayer without deuotion is like the roring of oxen: what deuo∣tion or feeling is in that minde which is senselesse of the wordes of his mouth? a senselesse petitioner, who vnder∣stands not the sense of his petition. If a wauering minded man shall receiue nothing of the Lord, as *Iames, what shall a filly sot obtaine, who is both inconstant and igno∣rant how to pray, and what to pray for? his Pater noster &c, or Credo indeum will stand him in small flead: Sathan * in all his shop of fraud hath not a craftier guile to erect his kingdome of iniquity, then this accursed pollicy: There∣fore let all men who feare God and desire his fauour to heare their prayers, follow S. Pauls rule, x Pray with the spirit, and vnderstanding also.

2 Implicite saith.

The Church of Rome which rockes her children in the cradle of ignorance, tells them implicite faith is sufficient for them which is the faith of Asses, as images are fit bookes for Idiots. The description of implicit faith I will fetch from themselues who know best the true image of Page  261 this their false Idoll: Implicita fides est credere, secundum quod credit Ecclesia, vnde non omnis Christianus tenetur illos articulos fidei scire explicite, sed tantum clerici, saith their y owne writer, Implicite or infold faith is to belieue as the Church beleeues, so that it is not necessary for euery Chri∣stian to know those Articles of faith explicitely, but onely Priests: a strange faith, onely deuised to suppresse know∣ledge, and to countenance ignorance: so zBellarmine, fides melins per ignorantiam, quam per notitiam definitur, Faith is better defined by ignorance, then by knowledge.

In their Church a Lay-man may belieue by a proctor, or by a Priest explicitly, but he that thus belieues by a de∣puty, shall goe to heauen by an Attourney. *Staphilus re∣lates at large a Colliars faith, which Colliar at the point of death, and tempted of the Deuill, to know his Beliefe, sayd, I belieue, and die in the faith of Christs Church: vr∣ged againe, what the faith of Christs Church was? answe∣red. That faith that I belieue in. Thus the Deuill receiuing no other answer was vanquished. This implicite faith, ra∣ther fancy, is that folly which they would haue their laity to loue, excluding knowledge from the nature of faith, and make a naked Assent sufficient for saluation. Thus these Soule-thiefes doe not onely put out the Candle of knowledge, the Scripture, and put it vnder a Bushell, least it should descry them, but would extinguish all light of grace, their Creede, which doth condemne them: To be∣lieue as others belieue, or as the Church belieues, and yet know not the beliefe of the Church: a purblind faith to saue the blind.

They teach the people not to trouble themselues with searching into the misteries of Christian religion, or points of faith, but say, (as their a Rhemists tutor them) that they will liue, and dye in that faith which the Catholicke Church teaches, and this Church can giue a reason of the things belieued: a very quicke way, if it were a good way: but God requires a distinct knowledge of the points of our faith, to be able, and b ready alwayes to giue an answere to euery man that asketh a reason of our hope, and faith: not Page  262 to haue the particular knowledge of our faith locked vp in the Church-chest, but in our owne breast: not to send to Rome, or the Pope for an answere, to ground their faith on, for they may be dead, before their message be deliue∣red, or an answere returned.

This implicite faith was in no request in cIustines time, who writes, that such as could no letter on the booke, vn∣derstood all the mysteries of faith: and indeede it is most necessary for all Christians to know, and learne the funda∣mentall points of faith, which in the Church of Rome by the vnlearned cannot be attained: for how should any know that which is propounded to him in an vnknowne tounge? how should he vnderstand his Creed, that knowes not a word in English of his Credo. It is expounded to them, may some say: Worthily I doe warrant you: when as many of their Priests, and some of their Popes could not be Latin expounders. Their expositions like their Le∣gends (commonly-read by them in the Church to the peo∣ple) full of monstrous lyes: d as, the Virgine Mary came downe from heauen to visite sicke S. Fulbert, and gaue him her breasts to sucke; and e that Saint Francis vsed to preach to Birds, and instruct them, who did heare him with great deuotion, &c. Good:stuste, to be read in the Church, yet this read in the mother tounge, that they might learne this apace; but the booke of truth, the Scrpture, read in an vnknowen tounge, to belieue that im∣plicitly: still they labour to imprison the people in the dungeon of ignorance, and superstition: It is heresie for a Lay-man to dispute in a point of faith, sayth fNauarre: Neither g will they suffer the people to reade any bookes, which examine their religion.

If any write honestly against their errors, their congre∣gation of Cardinalls serues on them a Prohibition, com∣mit them to the prison of suppression: If Lara speakes of Iupiters lust, her tounge must be cut out: the people may not looke vpon their enemies in the open face; nay their these Bishops, and learned Priests, who should know light from darkenesse, are not permitted this priuiledge, with∣out Page  263 a h special Licence therein obtained: and their Au∣thors must be of the Romane stampe, or first purged, before they may peruse them. Whereas our Church giues free liberty to all to reade priuatly their bookes: Veritas non quaerit angulos, truth seekes no corners: and were they not conscious of the guilt of their owne cause, they would neuer take this course: to depriue the people of the word, and reade it in an vnknowen tounge, or tell the people an implicite faith is sufficient.

Thrirdly, worshipping of Images.

I am come to the third monster of this i Beast, and I am loath to touch it, for the very Iewes abhorre it, Their wor∣shipping of Images: the booke of God euery where cries k woe to them that worship any carued Images. Cursed are all such: and to shew the vanity, and iniquity of Image∣worship, I first recommend to euery Lay-papist to reade soberly, and diligently the Chapter of Esay, namely the 44.

And wheras these Papists commonly excuse themselues with this answere, we worship no Images, but onely they serue vs to put vs in remembrance of God. First let them know, that if they will follow the Doctrine of their Tu∣tors, and I feare they follow them too much, they must worship them with a diuine worship: the old schoolemen (saith the Iesuite lVasquez) doe say, Imagines Christi esse colendas adoratione latriae: The Images of Christ are to be worshipped with the highest adoration: their Iesuite mAzorius sayth, Constans est Theologorum sententia, ima∣ginem codem honore, & cultu coli, quo colitur id, cuius est ima∣go, It is the constant opinion of Diuines, that the Image is to be worshipped with the same honor and worship, wherewith that is worshipped, whose Image it is. Is not this I pray plaine idolatry?

Bellarminesn proposition heerein is this: Imagines Chri∣sti, & Sanctorum venerandae sunt, non solum peraccidens, vel improprie, verum etiam proprie: The Images of Christ, Page  264 and Saints are to be worshipped, not accidentally, or im∣properly, but also properly: yea the second o Councell of Nice decreed that Images are to be worshipped.

Their late p Councell of Trent sayth, and commands all to doe it with Diuine honor: So that we truly say, that whosoeuer is a true Papist, is a true idolater: yea their owne writers who write sparingly therein, testifie as much: Dici non potest, quanta Idolatria apud rudem populum alatur per Imagines, Saith qAgrippa and *Cassander, it cannot be expressed, what great idolatry is nourished among the rude people by Images: Yea as r an other, Sunt bene multiqui Imagines colunt, non vt figuras, sed perinde quasi ipsae aliquem sensum habeant, magisque ijs credunt, quam Christo, There are very many, who worship images, not as shapes, but e∣uen as aliue, and more trust their Images, then Christ: Ma∣nifestidus est hoc, quam vt verbo explicaripossit, Saith sCas∣sander, This is more manifest, then can be expressed in a word: Dum imaginibus exhibent latriae cultum, Saith tGer∣son, while they offer to images the worship of Latria.

Let not uBellarmine outface men with, Quis Catholico∣rum diuinum honorem imaginibus vnquam detulit? Who of the Catholickes euer offered diuine honor to Images? no true Catholickes euer did it, but Papists doe it: and he, with many others teach it: Councells, which they account generall, haue decreed it: indeede the Synod of Frankford condemned the Nicene Councell for it, (yet Papists faine would shift that) but it is manifest against them: for all the learned know, that Charles the Emperor did assemble a Councell at Franckford to condemne the second Coun∣cell of Nice, which had brought in the worshipping of Images: as the booke x of Charles the Great speakes. There was brought forth the question touching the late Synode, concerning the adoring of Images, wherein it was written, that they should be cursed, which did not giue the same seruice and adoration to the Images of Saints, which is giuen to the diuine Trinity▪ This the fathers of Franckford iustly despised. This is acknowledged to be true by Hincmarus, Ado, Vrspergensis, Rhegino, Aimon, A∣uentine,Page  265 &c. their welwilling writers. The late y Councell of Trent commands the same. Their schoolemen, and Di∣uines teach the same: as Tho. 3. p. qu. 25. art. 3. & 4. Siluest. v. Latria. n. 2. Turrecremata. 3. p. de Consecr. Crucis. n. 2. and Waldensis, Caietan, Gregory of Valence, Bellarmine, Turrian, Andradius, Posseuina, Saunders, &c.

—Magna comitante caterua:

All worthy Writers for woodden worship.

But how odious are such idolatrizing Maisters and schollers to God and good men?

Irenaeusz places this among the heresies of Carpocrates, and the Gnostickes, quod haberent, & coronarent Imagines, that they had, and crowned Images: much rather to Pa∣pists, who haue, and craue, and crowtch to Images: and *Epiphanius taught that such were Heretickes, Qui Imagi∣nem B. Virginis circumferunt, Who did beare and carry a∣bout the Image of the blessed Virgine: And this aEpipha∣nius fayth, It was against the authority of the Scripture, that any Image should be in the Church: And bƲrigen sayth of his time, we worship no Images: the c Christians in the primitiue Church had no Images: In republica Iu∣daeorum, Imaginum factor, & statuarum fabricator longe ab∣iectus est, &c. Saith Origen, in the Common-wealth of the Iewes, a maker of Images or of Pictures is farre from them remooued, least it should minister any occasion to I∣dolatry: they that make them d are like vnto them, and so are all they that put their trust in them.

Thou e shalt make thee no grauen Image, neither the likenesse of any thing: thou shalt not bow downe to them, neither serue thē, saith the Lord: how guilty of the breach of this precept, are these Image-mongers, who not onely bow downe to them, but also worship them? The f Apo∣stle was rebuked for offering to fall downe, and to wor∣ship dead and dumbe stockes & blockes, which haue g eyes and see not, mouthes and speake not, eares and heare not, noses, and smell not: Bowing to a Crucifixe, or such a like piece of wood, and worshipping, saying, h Deliuer me, for thou art my God. I know they well reply, They worship Page  266 no blockes, stockes, or stones: why, if they will ioyne Is∣sue, * we will try the case: Confesse they must, their Crosse, or their Crucifix, &c. is a dead, and dumbe thing, as a stocke or stone, and hath nothing in it worthy of veneration: yet their Iesuits doe teach them, that this Crosse, or Crucifix is to be worshipped, not accidentally, improperly, or by way of representation, but properly. I will produce but three of their side (for in ore duorum, aut trium stet omne verbum) three of their chiefe Iesuits, and these are counted honest & sufficient witnesses among themselues: 1. iCoste∣rus sayth, All the honor, that is due to the samplar, is gi∣uen to the Image: is not this to worship the Image? 2. kBellarmine explaines it further, This honor is so giuen, that the Image stayeth, and limiteth it in it selfe, as it is an Image, and not onely as it representeth the samplar. 3 Is lGr̄ogory of Valence, who saith, Images themselues after their maner, are to be worshipped, in respect of the sam∣plar, & thus the Images▪ of Christ must be adored with di∣uine honor per aliud.

This is the moderne Doctrine of Rome, yet it sauors so ill in their owne smell, that mBellarmine confesseth, it is not wholesome for the Pulpet.

Their Masse-booke hath a prayer, All haile O Crosse, our onely hope, &c. Thou onely art worthy to beare the ransome of the world, O faithfull Crosse, onely thou art the Noble tree among all &c. Is not this prayer directed onely to the Crosse, which hath so many (onely) words to tye it fast to the Tree? so that the Paynims of old did that which Papists now doe, their Idolles were the Images of the true God, and so worshipped by them, respectiuely, and with relation to God: for the n Altar at Athens de∣dicated to the same God, whom Paul preached: few or none among them (saith oPeresius) thought the matter of their Idolles so grauen, to be Gods, and they had many I∣dolles, whereby they represented the true God: nay some of the Iesuits are not ashamed to write, that not an Image onely or an holy thing, may be worshipped with the same adoration that is giuen to God, but euen any other thing Page  267 in the world, whether liuing, or without life: either An∣gell, man, Sunne, Moone, Starres, Earth, or lignum, lapides, de modulo straminis, &c. (saith Ʋasquezp their Iesuite) wood, stones, or a litle strawe: this is as much as they are charged by vs, to worship stockes, and blockes. And moreouer these Roman-pseudo-catholickes maintaine an other idolatrous superstition, the * adoration of the Sa∣crament, an inuention brought in among them by qHono∣rius the third, like the idolatry of the Gentiles in oblation, and the sacrifices of Bread, and Wine to Mitbra: no o∣ther * for substance, then that which the Gentiles offered: for the naturall substance of bread, and wine remaineth af∣ter the consecration, yet we belieue that to the faithfull receiuer, the body of Christ is infallibly conioyned with the bread, by a sacramentall relation. Yet no way to be worshipped, for we deny the Reall presence corporally, as they affirme: and it is very strange, that they should adore that, who teach, that s a man hauing receiued his maker, may vomit him vp againe: or as tThomas, that a brute beast, as a dogge, may eate the Body of Christ.

Though we doe not adore the bread and wine, yet we giue more reuerence to it, and teach, that the wicked may take panem Domini, the Bread of the Lord, not panem Do∣minum, the Lord as Bread, sauingly participate this sacred mystery of the Redemption by the body and blood of le∣sus Christ.

So that to conclude this point, If it be vnlawfull pingere imaginem Dei in forma hominis, to draw the Image of God in the likenesse of man for which their uBellarmine taxeth Caluin, yet confesseth that their Albul. Durandus, Peresius hold the same opinion: for the Image visible of the inuisi∣ble God, is the Lena, the baud of the heresie * of the An∣thropomorphites, who held, Deum ex humanis membris consistere, God did consist of humane members: then how abominable is it to worship God vnder the shape of an I∣mage, and ascribe the same honor to the Image, as they doe to the samplar, (God as they say) by it represented So Page  268 that to such, God will say, as the x Prophet speakes, Con∣founded be all they that serue grauen images, or that glo∣ry in Idolles: and as yEsay. I am the Lord, this is my name, and my glory will I not giue to an other, neither my praise to grauen Images.

And I wonder that any should be so bewitched as to delight in Images (historicall vsel deny not, but all spiri∣tuall vse is fornication, and abomination:) but more to creepe, and croutch to them, the visible obiects of dust, or dirt, to z bowe to the stocke of a Tree, as the Prophet speakes, this is the basest thing that almost the Sunne euer sawe, vnworthy of man, whose knee should bow to his Maker, and not to the stocke that he hath made himselfe: how odious is the seruice, and sacrifice of such creeping and croutching Idoll-suppliants in the Lords sight? he will * cast the dung vpon their owne faces, euen the dung of their solemne feasts, such fordide seruice, such prophane, and heathenish sacrifice, which stinckes in his nostrills, and say, I neuer required this woodden worship at your hands, I neuer commanded you to buy these Bookes, which you say, shall put you in remembrance of me; but you that can∣not remember me without the sight of an Image on earth, I will forget you, and shall neuer haue a sight of my Image in heauen.

Thus hauing spoken a little, yet enough, to satisfie a temperate and ingenuous Reader, to behold the corrupti∣ons of Popery in the forepassed points, I will come to our next promised part, Popes pardons, wherein I wil be more briefe, because they are called by them. *Bullae, Bulls, or Indulgences, rather bubbles, something in appearance, empty in the substance of proofe, or profit.

Fourthly, Popes pardons.

Their Cardinall Allen in his defence of Popes pardons, saith, that to impugne the power of pardons, is to ouer∣throw the greatest matters which life and Faith doe stand vpon; and saith that Luther; except one Witclife condem∣ned Page  269 in the Councell of Constance, was the first that con∣tradicted them, from which point did begin the toyle and tragedy of these times: wherein the Cardinall speakes not 〈◊〉 Cathedra, for the Waldenses long before Witclife, and Bo∣hemians before Luther, did contemne and condemne this vsurped power of popish pardons, wherein the pith of po∣pery is inclosed.

Indeede when it pleased the Lord to open Luthers eyes to see the truth, he began first to finde fault with the base inundation of picke-purse pardons, though (as hee saith) then he did but fight in the darke: for when Pope Leo the tenth had sent abroad his pardons which were preached by Terelius a Dominicke Frier', Luther admonished the people of the abuses and deceits of the pardons and par∣doners, which long before his time had beene reproued in the Councels of Lateran and Vienna: and complained to the Archbishop of Mentz, to the Bishop of Brandenburg, to the Prouinciall of the Augustine Friers, and to the Pope himselfe: and Surius the Papist confesses that he did iustly * complaine; and afterward compelled by intollerable iniu∣ries, and neglect of manifest truth and reformation, cast off the seruile yoake and vassalage of Antichristian capti∣uity.

These Pardons haue no ground in holy Scripture or Primitiue Church, or Fathers of the Church, for a thousand yeares after Christ, but are indeede the impostures of this * last age, delusions of Sathan, and the temptations to Epi∣curisme and all vice, when as such pardons for all kinde of sinnes are proffered and prostrated to all such as can pro∣uide money for them. For the b Court of Rome hath an order containing the price to be paid for all kinde of sins, as murther, incest, parricide, sodomy, sacriledge, &c. and they that would see the particular summes of money for all kinde of sinnes and offences, and what their pardon will cost in the Court of Rome for all capitall and horrible faults let them read Musculus common places in the title of the Ministers of the worde of God towards the end.

Some of their c writers confesse, De Indulgentijs nihil Page  270 habemus, nec in Scripturis, nec ex dictis antiquarum doctorum, we haue nothing of pardons, neyther in the Scriptures, nor in the ancient Doctors: & their dGregory of Valence saith, that Gratian & Lombard, who liued not aboue 400. yeares agoe, Nihil de indulgentis •…nisse, haue recorded no∣thing of Indulgences: And the same e Iesuite saith, E∣rant Catholici quidam ante Lutherum, quorum opinionem Thomas▪frefent, qui indulgentias pias fraudes esse duxerunt, There were certaine Catholickes before Luther, whose o∣pinion Thomas recites, who accounted these indulgences holy fraud: rather lenocinia diaboli, the enticing impiety of the Deuil and the whore, to be so indulgent to their sons, as rather to cocker, then correct them for their sinnes.

So g Pope Boniface the 8, the first inuenter of Iubily par∣dons, grants, Non solumplenam, & largiorem, immo plenis∣simam omnim suorum veniam peccatorum, Not onely a full and large pardon, but a most full pardon of all their sinnes; and to giue pardon for many hundred yeares to come, and that for doing a very small seruice; as Pope Gregory who made a prayer about the length of a Creede, which who∣soeuer shall say deuoutly, shall receiue fiue hundred yeares of pardon; quicke worke: yet prouided that at the end of euery verse he say a Pater noster, and an Aue. Sometimes pardons for dayes, as Pope Innocent the sixt, to them who say a short prayer about the scantling of an Aue, hee shall obtaine pardon for twenty thousand daies.

Pope Iohn the two and twentieth, giues to them who say a short, h prayer, three thousand daies of pardon of mortall sinnes, and twenty thousand daies of venials; and if that prayer too long, or pardon too short, let him say fiue Pater nosters▪ before the Ʋernacle, and hee shall haue ten thousand daies pardon by that Pope.

Gregorie the third giues a pardon to them that shall say a prayer as long as three Aues, and kneele before a Cruci∣fice, for sixe thousand, sixe hundred, threescore and sixe daies; iust so many daies as Christ had wounds on his bo∣dy: as some say: saue that our Lord appeared to S. Briget at Rome, and told her that his wounds were but fiue thou∣sand, Page  271 foure hundred and fourescore: or as others i tell it, fiue thousand foure hundred fourescore and ten, excepting the prickes of his crowne, which k were threescore and twelue.

But some other Popes haue beene more liberall in the grant of these pardons: Pope Sixtus the fourth graunted to them, who say a prayer of his making, which hath not aboue fiue and forty words, forty thousand yeares of par∣don. Read a Bull of Confirmation granted by Pope Leo the tenth, Anno 1513. sept. id. Martij, pontificis anno pri∣mo, the which Bull was granted, Hospitali sancti spiritus in Saxia almae vrbis: in which is an approbation of all for∣mer pardons obtained to the saide Hospitall, and the members thereof, as Innocent the third grants to all that visit the saide Hospitall two thousand and eight hundred yeares of pardon. Pope Alexander the fourth grants foure thousand yeares, & eight hundred Lents of pardon. Pope Celestine the fifth grants also to the saide Hospitall and the members, an hundred thousand yeares of pardon. Pope Clement the fift grants also two thousand and eight hun∣dred yeares of pardon. Pope Boniface the eight, 2500. yeares of pardons. Pope Clement the sixt, 8000 yeares and 8000 Lents, & full remission of al their sins. Pope Innocent the sixt, 2000 years, and 2000 Lents of pardons. Pope Be∣nedict the 12, 3000 years, & as many Lents of pardons. All which grants of pardons by the Popes confirmed to the said Hospitall and the members: if this were as good ware as they make some beleiue, who would not goe visit this Hospitall? yea be a member of it? Can any Papist goe to the Deuill who may haue a * pardon for a little money, and l saying ouer a prayer or two? which prayers haue such power, that when S. Bernard said one before a Rood, it so pleased the said Rood, that it bowed it selfe, and embra∣ced him in the armes: Like the Rood of Naples which m spake so kindely to Thomas Aquinas: Or like the n Cruci∣fixe which nodded the head to the Monke Gualbertus. In∣deed if Popes prayers be like Amphions harpe to mooue stones,

Page  272
*Saxa moueresono testudinis, & prece bland
Ducerè quò vellet—
The famous Amphion with his harpe could play
To moue the stones: so popish harpers pray.

If Popes can giue so large pardons for sinnes, and haue so good prayers, I muse they cannot cure the Papists of bodily sicknesse: for sicknesse is the punishment of sinne. rather Popes doe encrease their sicknesse by procuring Gods plagues and punishments to be inflicted vpon them for affecting such practises to haue their sinnes pardoned of Popes, when as it appertaineth onely to God.

They who are Gods dearest Ministers (I feare the Pope is none) haue no other power heerein, then to declare in Gods name forgiuenesse of sinne, (not to make them a pardon for money) if they truely beleeue in Christ, and re∣pent, and so release the band of discipline in open offen∣ders, where the fruites of repentance appeare: and so the meanest minister of Christ by vertue of his spirituall office may declare absolution of sinnes to the truely penitent; but to forgiue sinnes, none can or may doe it, but God a∣lone. I, o euen I, am hee that putteth away thy iniquities for mine owne sake, and will not remember thy sinnes: p Come vnto me all ye that are weary, and laden, and I will ease you; with a thousand places of Scripture, exhorting all to come vnto Christ, and apply his bloud vnto their soules for the remission of their sinnes. * There is no other way by which wee can be saued, or our sinnes pardoned: ad impetrandam nostris sceleribus veniam non pecunias impen∣dere, sed hoc facere &c. saith qChrysostome, To get a pardon for sinne, money will not doe it, but to beleeue in Christ.

And indeed the Pardon-Procters are so dazeled in the defence of them, like the sodomites smitten with blinde∣nesse at Lots doore, that they cannot tell how to finde any ground for them, but are compelled abruptly to say with rBellarmine, Sufficit ad Indulgentias, & Bullas defendendas Ecelesia authorit as, The authority of the Church, allead∣ged, not proued, is sufficient to defend Bulles and Indul∣gences: Page  273 a weake argument to defend wicked pardons.

But their Glosse vpon that great Bull of Boniface the 8, saith, Foure things concurre as principall, to make a par∣don effectuall. 1 Authority in the granter. 2 Capacity in the receiuer. 3 Piety in the end. 4 vtility in the worke: But authority heerein the Pope hath none: idoneity, or capacity in the receiuer, namely that he be a true member * of Christ, and purged from his fault, the Pope cannot tell: Piety in the end is none, for it opens a wide way to all im∣piety; vtility to the party none, for hee is robbed of his money, and deluded in his soule; the onely vtility comes to the Pope, to enrich his coffers; for by this deuice a world of wealth is raised: for men who doe beleeue these pardon-mongers, to be released out of the paines of Pur∣gatory, * telling them what a grieuous punishment it is to lye in Purgatory fire, which is indeed ignis fatuus, or the fire of the Popes kitchin, to warme his backe and belly; they will willingly giue their money to goe to Heauen by a pardon. Thus it is written of sBoniface the ninth, who sent into diuers kingdomes his Treasurers with pardons, who extorted great summes of money from simple peo∣ple, that in some one Prouince they would get together a∣boue an hundred thousand florens, omnia peccata relaxan∣tes, releasing all offences whatsoeuer. t Christ, said to his Apostles, freely you haue receiued, freely giue: But heere no penny, no pardon, no pater noster: so that wee may say of these Popes as u one doth of Gregory the ninth, O aua∣rum cor, vbi Petri paupert as quamiactatis? O couetous hart, where is Peters pouerty whom yee boast of? that to play impostors to the world, will sell such ware as you fetch from the Deuils shop; to cozen the simple of their money, & bring them into a fooles Paradise, to hope of pardon of their sinne by buying your mercenary indulgences, and Buls, the basest trash that can be inuented; to sell for siluer remission of sinnes, and euen saluation of soules, as Iudas did for thirty peeces his Sauiour. But heerein let Gods children say to the Pope as *Daniel did to Balshazzer, keepe thy rewards to thy selfe, and giue thy gifts to ano∣ther: Page  274 keepe your paltry pardons to your selues, saying as Dauid did to the Prophet Gad,xLet vs fall into the hands of the Lord, for his mercies are great, and not into the hands of men, (the Pope or his Priests) for the very y mercies of the wicked are cruell.

The inuention of Popes pardons was to maintaine their pride, the power vnlawfull, the causes vngodly, the vse abhominable, and the end deceiueable, neyther by the Scriptures, or practise of the Primitiue Church warran∣table.

I hasten to put this Piunace into harbour, weary with being on the Sea of Rome; therefore to bee briefe, let all that desire to be faithfull seruants to their Lord and Saui∣our, who as yet halt betwixt God and Baal, being as one cals them, Lunae vituli, Moone-Calfes, once a moneth come to the Temple, hoping to walke to heauen with sta∣tute-legges: or others who are more setled vpon their lees, whose mindes as z yet the God of this world hath blin∣ded, that the light of the glorious Gospell of Christ, which is the image of God should not shine vnto them: let them all know that these voices sound from heauen vnto them, to their conuersion and consolation, if they accept them; or condemnation and confusion if they reiect them. *Come out from among them, & separate your selues, saith the Lord, and touch no vncleane thing, and I will receiue you, and I will be a Father vnto you, and you shall be my sonnes and daugh∣ters, saith the Lord. This voice is not the voice of man, but of God, aCome out of her my people, that ye be not partakers in her sinnes, and that ye receiue not of her plagues: for her sinnes are come vp into heauen, and God hath remembred her iniquities, as it is there prophecied of the fall of mysticall Babylon, which is Rome. Therefore let my exhortati∣on bee that vnto you which a reuerend and learned Do∣ctor gaue as a farewell to his friends, Commendo vos dile∣ctioni*Dei, & odio papatus, I exhort you to loue God, and leaue the corrupt doctrine of Popery, which is a forme of Religion, yet, Non secundum Iesum Christum, nec verbum, nec tenet capt, Not according to Iesus Christ or his Gos∣pell, Page  275 nor doth it rightly hold the head, making the Church a monster with two heads, the Pope a visible Head on earth, and Christ in heauen the inuisible Head. We beseech you in the tender bowels of Christ to haue pitty vpon your owne soules, open your eyes without partiality, or preiudice to behold the truth and embrace it; and to moue your hearts with Peters wordes, b as newborne babes de∣sire the sincere milke of the word, that ye may grow there∣by: so shall you, and we haue infinite cause to reioyce, and our Church say with Peter, yee were as sheepe going a∣stray, but are now returned vnto the chiefe shepheard and * Bishop of your soules: With which sauing Grace the God of all grace and goodnesse, Iesus Christ, enrich your soules withall, e to grow in Grace, and in the knowledge of our Lord Iesus Christ, to him bee glory, both now and for euer.

Thus hauing declared in part the corruptions of popish Doctrine, which must be reiected of all who desire to be faithfull seruants to our Sauiour, or performe seruice ac∣ceptable vnto him; for what concord hath fChrist with Belial? what agreement hath the Temple of God with I∣dols? Take heede of the Leauen of Rome, as our Sauiour g warnes his Disciples of the leauen of the Pharisees and Sadduces, their pernicious doctrine full of errors, repug∣nant and decrogatory to Christ and his Gospell.

It remaines and followes in the next place to touch, That if you beleeue and embrace al the points of moderne Popery, now broached and maintained in the Church of Rome, you cannot bee dutifull and obedient Subiects to our and your Soueraigne: and since I haue in my former Tractates, obiter, by the way, promiscuously touched le∣suiticall precepts, and practise in this kinde, papall depo∣sitions of Kings from their Regiment, and absolutions of subiects from loyall obedience, applauding traytors by canonization & commendation for treasonable attempts: I will not be large and liberall heerein, onely propound a few positions, and propositions to your consideration to iudge of them, whether they be not opposite to all loyall Page  276 obedience; which are maintained and divulged to the world by your great Doctors and Pillars of the Romane Church.

And first you are not ignorant, that very lately, Anno 1606. Pope Paul the fifth prohibited all the Romane Ca∣tholickes (so tearmed) by his Breue, that they should not take the oath of Allegiance, vnto which they were enioy∣ned by the Kings Maiesty; which argues hee would haue them refractary, in matters which onely, concerne ciuill o∣bedience: for the scope of that oath tended to professe and practise a dutifull allegiance to the King in all loyall sub∣mission. The like also did Pius quintus Pope, to the late Queene Elizabeth, commanding her Subiects to rebell, and discharging them from allegiance. But omitting these things as vulgarly knowne, I will goe to the Iesuites schoole, and heare how they teach you.

If a Christian King become an * Hereticke, immediat∣ly his people are freed from his command and their subie∣ction, saith, hSymancha: But all Christian Kings are estee∣med Heretickes, who are not Catholikes of the Romane size, Ergo.

The Iesuite Creswel vnder the name of Andreas Philopa∣tor, against the Decree of the Queene of England, sect. 2. u. 157. deliuers this proposition: Principem, qui a Catho∣lica religione deflexit, excidere statim omnipotestate: a Prince who declines from their Catholike religion (rather super∣stition) falls presently from his Regall power: But all Pro∣testant Princes decline from that religion: Ergo no King, or no power.

The same Iesuite, num. 160. saith, Omnium Catholico∣rum esse sententiam, obligatos esse subditos ad principes haere∣ticos depellendos, qui sidei Catholicae inuriosi sunt, si modo vi∣res ad hoc habeant idoneas: It is the sentence of all Catho∣likes, that the subiects are bound to driue away hereticall Princes, who are iniurious to the Catholike Faith, if they haue forces fit for this purpose. And againe, num. 162. Sub••ti •…di Principes suos non tantum legitime possunt 〈◊〉, sedetiam ad hoc praecepts divine, & conscientiae Page  277 arctissimo vincul, ac extremo animarum suarum periculo te∣nentur. Subiects may not onely lawfully trouble such Princes, but are bound to doe it by Diuine precept, and most strict band of conscience, and extreame perill of their owne soules: And the same Iesuite againe, Si Imperator, vel Rex haereticū fauore prosequatur, ipso facto regnum amit∣tet: If an Emperor or King fauour an heretike, he shall lose his kingdome, ipso facto. Now Protestants in their Ca∣lendar are branded for heretickes. Ergo.

And to these accord and publish the like doctrine many others of their writers. Ribadeneira de principe, lib. 1. cap. 18. pa. 177. &c. 26. pag. 172. &c. Paulus Chirlandus de hae∣ret. q. 3. nu 2. Conradus Brunus de haeret. lib 3. cap. vltimo. Io. Paulus Windeck de extirp. haer. Antidoto 10. pag. 404. & Antidot. 11. pag. 408. Stapleton in oratione contra politicos Duaci habita. Baronius Card. in Epistola contra Venetos. Bellarmine the Cardinall full of such stuffe: Hee affirmes, that Kings are subiect to Popes, Bishops, Priests, Deacons, and would prooue this inferiority by Scriptures and Fa∣thers: De laicis lib. 3.

He holds many other propositions, disgracefull to Kings, vndutifull for subiects, and contradictory to all * Scripture: Secular principality is ordained by men, and hath his being by the law of Nations: de Rom. Pontif. lib. 1. c. 7. §. praeterea: a grosse Assertion for so great a Doctor.

In causes onely Temporall Cleargimen are bound to o∣bey Princes: and no longer obey, then the Pope will: de clericis. lib. 1. cap. Per totum caput: So ridiculous positions, as the very naming of them, is a confutation.

Simancha, and Creswell haue concluded, that no here∣ticke, (that is, a Protestant) is capable of a Crowne, and though a lawfull heire, yet no iust possessor, hauing obtai∣nedit. And to this effect Pope Clements Bull was, After the death of the late Queene, whether by course of nature, or otherwise, whosoeuer should lay claime or Title to the Crowne of England, though neuer so directly or neerely interessed therein by descent and Blood royall; yet vnlesse Page  278 he were such an one, as would not onely tollerate the Ca∣tholicke Romane religion, but by all endeuours, and force promote it, they should admit, or receiue none to the Crowne of England.

And Samancha Tit. 64. Sect. 75. faith, The father may be deposed for an hereticke, and his sonne and heire also ex∣cluded from claime of succession, vnlesse he be a Romane Catholicke. Thus they seeke to dispossesse Kings, who are enthroned by God, and haue their Scepters from the King of Kings: yea they ind Kings to their good behauiour, if they doe displease the Pope, then depose them, and so no Kings. Molina saith, The King can vse his Temporall sword but at the Popes becke: Tract. 2. de Institut. Di. 29.

Thus debasing Kings, the highest powers on earth, to be subiects to the Pope, who yet in a counterfeit style cals himselfe, Seruus seruorum, a seruant of seruants: Sonat hu∣milit as in voce sed superbia in actione, Saith Gregory, Iacobs voice; and Esawes hands: Hypocriticall humility, is worse then manifest pride.

And truly if the Pope had a sparke of the spirit of hu∣mility, he would condemne his Parasites a voices, Papa est, per quereges regnant, The Pope is he, by whom Kings reigne: Saith Bozius: or bPapa data est omnis potest as in caelo, & in terra, Dominatur amarivsque admare, à flumine vsque adtermin os orbis: To the Pope is giuen all power in heauen and earth, and reignes from one Sea to an other, from the stood to the end of the world: or, cPapa potest omnia facere, quae Deus potest, The Pope can doe all that God can doe: horrible impiety, and intollerable flattery. And these tell the world, he can make and vnmake Kings, and the Popes like it well enough, excommunicating Kings, deposing them, and disposing of their Kingdomes to others. So that it mooued Art 〈◊〉 King of Peru to say (as Benzo, and Lopez tell it) Insigniter fatuum esse oper∣tere papam, qui quae non haberet, alijs liberaliter largitur, vel carte impedentem nebulonem, qui eiectis veris possessoribus, alienas terras peregrinis addiceret, & in mutuas cades mor∣tale genus armaret: That either the Pope was an egregi∣ous Page  279 Sot, who would liberally giue things which he had not, or a very impudent companion, who expulsing the true possessors, giues it to strangers, arming the world to mutuall, yea mortall slaughters.

I will not trouble my selfe to behold the nakednesse, rather wickednesse of these drunken d Noes, vncouered in the midst of their Tents, vomiting out vile positions, full of sedition, and disobedience against the Kings of the earth: it require rather teares to bewaile it, then a pen to report it: and the learned heerein know more then I write, and for the ignorant, it is good for them in this case to be ignorant still: yet I confesse I aimed most in this labour to informe the ignorant, hauing no minde to meddle with seducing * Priests (I cannot charme such deafe Adders:) if this litle handfull of my loue and labour presented vnto you may be profitable to win any of you, I will say, and end with the e Apostle Iames, Brethren, if any of you haue erred from the Truth, and some man hath conuerted him, let him know that hee which hath conuerted the sinner from going astray out of his way, shall saue a soule from death, and shall hide a multitude of sinnes.

The Lord, who is a God of Truth, for his mercy sake, and for Christs merits sake, open all your eies to behold the Truth, and your hearts to embrace it, that we may all hold one Head in vnity, and haue one heart in verity, that all with one minde, and mouth may praise, and pray vnto the Lord in the militant Church on earth, and be thrice happy members of the Triumphant Church in heauen.

Amen.
Candido lectori: Humanum est errare, errata hic corrige (lector) quae penna, aut praelo lapsa fuisse vides.
FINIS.