Antichrist the pope of Rome: or, the pope of Rome is Antichrist Proued in two treatises. In the first treatise, 1. By a full and cleere definition of Antichrist ... In the second treatise, by a description 1. Of his person. 2. Of his kingdome. 3. Of his delusions. ... By Tho: Beard...

CHAP. 7. Delusions by Monasticall Vowes, and the Sacraments of the Romish Church.

1. THeir Monasticall Vowes and Sacraments lye so in my way, that I cannot draw towards my conclusion, vntill I a little discouer how the world hath bene deluded by those meanes. And touching their Vowes, they are of three sorts. First, the Vow of voluntary pouerty. Secondly, of celibacy or single life. And thirdly, of blinde and regular obedience: all which are professed by their Monkes and Fri∣ars in their Cloisters, to the great abusing of the world by these tricks of Antichristian policy.

2. Concerning their voluntary pouerty which they vow and professe, who seeth not how by this tricke they haue made themselues rich and mighty vpon earth? they professe to haue nothing, and thereby gaine all things that their hearts can desire, and that in such plenty and abundance, that the very fat of the earth is their portion. Looke into all Coun∣tries

of Christendome, and you shall finde the Abbeyes, Mo∣nasteries, and other Religious houses, seated for the most part in the most fertile and pleasant places of all Kingdomes, and enriched with so infinite possessions,* 1.1 that here in England the Law of Mortmaine was faine to bee made to restraine men from giuing too lauishly to those idle bellies. Monasteries (saith one of their owne writers) were founded in time past for Deuotion, though now they are abused to rapine and co∣uetousnesse: for they haue at this day destroyed the world, and brought to nothing the state of the Empire and of all Lay-men: wherefore all such places as are, or shall be erected, may worthily bee called nets framed to catch Lay-mens goods. In this small land of England, the reuenues of the Religious houses which were dissolued, did arise according to the old rents, to the summe of an hundred thirty foure thousand six hundred and three pounds two shillings foure pence halfe peny: which summe what it would amount vn∣to in the true valew according to the esteeme of these times, I leaue to them to calculate that are better seene in wordly matters then my selfe: my opinion is, that it is not the tenth of the true valew. The Votaries of Saint Francis Order, of all other, professed pouerty in the highest degree: according to the rule of their Order they might not so much as touch any Gold or Siluer, neither had they any right, title, or interest in any thing to be their owne: their good Founder Francis hauing laide it downe, that without any construction, glosse, or interpretation, they should haue nothing of their owne. And yet these Hypocrites wil take as much Gold or Siluer as is giuen them with their Gloues on their hands, and liue pos∣sessed of great reuenues, and fare plentifully in their Cloisters: like vnto that melancholy Athenian that imagined all the ships and goods in the Port P••raeum to be his owne, when he had none: so these professing they haue nothing, yet pos∣sesse all things their hearts can wish. But I would faine know how they can excuse themselues by this rule from be∣ing theeues. For (as Hospinian saith) what is he but a theefe,* 1.2 that eateth and drinketh, and clotheth himselfe with that that

is none of his owne, nor can bee by any right? other theeues eate and drinke their owne when by guift it becommeth theirs, but no guift could giue them a propriety to any thing: this thing (saith the same Author) troubled the Fri∣ars exceedingly, because it proued them manifestly to bee theeues, and they could not deuise how to shift it off. And to this agreeth Ferus in his exposition of the eight Comman∣dement,* 1.3 where he placeth in the ranke of theeues, all those which vnder the habit of Religion, deuoured widowes houses, and rauished to themselues the riches of the world by Lyes and deceites: what is then this vow of pouerty, but a meere tricke to gull and rob Lay-men of their wealth, and to enrich ••hemselues with their spoyles? And yet forsooth they pretend heereby a state of perfection and holinesse, a∣boue the Law, and grounded vpon an Euangelicall coun∣sell, If thou wilt be perfect, goe sell all thou hast and giue it to the poore. Mat. 19. As if it were likely, that our Sauiour would at the first dash giue a counsell of perfection to one that was not yet conuerted to the faith of Christ, but was meerely of the Iewish Religion: or if he did, yet that these fellowes are ascended to this degree of perfection, when by their giuing away all (as they say) they gaine more then all, more case, plenty, belly-cheare, wealth, and contentment, then they could haue if they had kept their owne in their hands.

3. Their vow of celebacy or single life is of like quali∣ty and nature: for vnder the pretext of holinesse and purity, the Cleargy of Rome practised all manner of filthinesse and impurity. So grossely was the world deluded by this their counterfeit sanctity, that if a Priest was found in bed with another mans wife, yet he was not to be suspected of any vn∣cleane act, but to be thought onely to counsaile and aduise her for her soules health: and yet the horrible adulteries, and Sodomiticall abominations which haue sprung from this root of celibacy, are vncountable. I might call to witnesse Saint Bernard in his booke de conuers. ad Clericos. cap. 29. and vpon the Canticles ser. 66. and also Huldericke Bishop of

Augusta in his Epistle to Pope Nicholas the first: and Ro∣bert Holkot* 1.4 an English Dominican Friar, in his 173. Lecture vpon the booke of Wisedome: and Panormitane* 1.5 a man of great same in the Councill of Basill. part. 3. de cleric. coning. cap. cum olim. And Iohn Gerson* 1.6 Chancellor of Paris, who complained that in his time some Cloisters of Nuns were be∣come Stewes of Strumpets and Whores. And Mantuane* 1.7 a Carmelite Italian Friar, with Polidore Virgill,* 1.8 and many more, who haue in their writings largely discouered the a∣bominable fruits of this filthy vow: but I will fix onely vp∣on such as touch this point of delusion. Auentine* 1.9 thus wri∣teth concerning those times. The Decree of Celebacy (saith he) was acceptable to Whoremongers, to whom now it was lawfull in stead of one wise to haue the fellowship of six hun∣dred Harlots. Hence many false prophets tooke occasion by fables and miracles to cast mists ouer the truth: and by drawing places of Scripture to their purpose to deceiue the people. In a word, when as very few did truely make warre with lust, and some did faine continency for gaine sake vnder the honest name of chastity, they committed Whoredomes, Incests, Adulteries, euery where, without punishment. Thus he.* 1.10 Mathew Paris is altogether as plaine and downe right to this purpose, his words are these. He (speaking of Grego∣ry the seuenth) forbad all Diuine seruice by married Priests, and Lay-people to heare their Masses, by a new example, and as most thinke, an vnconsiderate iudgement, contrary to the opi∣nion of the holy Fathers. From whence arose such a scandall, that the Church was neuer so distracted by any Schisme or Heresie: some contending for iustice, others against iustice, and in the meane while few keeping themselues continent, though some made great ostentation thereof for their owne gaine: many ioyned to their incontinency periury by rea∣son of their adulteries, and yet who were in greater estimati∣on with the people then these hypocrites?* 1.11 Sigebort another Historiographer of theirs, thus writeth. By this occasion (saith he) many false Doctors springing vp in the Church tur∣ned the people from Ecclesiasticall discipline by prophane nouel∣ties.

Nicholas Clemangis thus bitterly inueigheth against these fellowes:* 1.12 These Votaries (saith he) who by how much according to the vowes of their Religion they should be more perfect, and chast, &c. then others, by so much are they more wicked and obsc••ene; Monkes in habit, but monsters in consci∣ence, and conuersation. And in the same booke concerning Nuns he saith, That they were not assemblies of Virgins dedi∣cated vnto God, but brothel-houses of Whores and Strumpets, Stewes of Ʋenus, and receptacles of lasciuious and vnchast wantons to glut their lusts. But to leaue testimonies, and to come to examples.* 1.13 Did not that Cardinall called Iohannes Cremensis, that came into England as Legate from the Pope, in the reigne of Henry the first, fouly abuse the people & the Cleargy? when the next night after hee had in a Councill at London vehemently inueighed against Priests marriages, and exhorted vnto chastity, and enacted a Law in that be∣halfe, he was found in bed with an Harlot to the shame of the Order of Priesthood, and reall confutation of his owne Decree?* 1.14 Or that filthy Friar, named Iohannes de Cornibus that dyed of the Pox, yet left such an opinion of holinesse be∣hinde him, that when after his death the red buttons of that disease appeared in his face, the people presently beleeued that he was turned into a Seraphim? Or that great Saint of theirs Saint Dustane, who for the disallowing of Priests marriages, wrought by the Art of Necromancy, wherein hee was very expert, diuers great miracles, as to make an Image to speake to the Councill assembled at Winchester, and his Harpe hanging vpon the wall, to sound of it selfe an holy hymne, Gaudete in coelo, &c. with sweet melody, and to hold the deuill by the nose with a paire of Tongs or Pincers when hee came to tempt him vnto incontinency. If these stories were true, as they are related, then doubtlesse the deuill was there the cheefe Actor: if false, then what shamelesse beasts were they, that reported them to the world? But howsoe∣uer it were, still it remaineth that heereby the poore people were miserably deluded. It is written of Saint Godericke, who being mightily tempted with the lusts of the flesh, that

to abate the heate thereof, he vsed diuers remedies, as to weare a haire shirt next his skin,* 1.15 and sometimes a coate of Maile, and to stand in the night when he was most tempted, in a Well of water vp to the chinne. One time (as they say) there appeared vnto him a great old deuill, accompanied with a number of young ones like blacke boyes with shauen crownes, which turned vp his bare buttocks vnto him in de∣fiance of his chastity: and if any man that had a barren wife complained to this holy Saint, he made them fruitfull by ty∣ing his girdle about them. This and much more of such stuffe is found in his Legend, which was read in the Church on his festiuall day with great deuotion, and certainely beleeued by the blinded multitude. And no maruaile if they were so deluded to beleeue this, when as they gaue credit to farre more abominable and filthy relations, as to that obscoene tale of the miraculous conception and birth of Saint Wolstone Bishop of Winchester, which is this:* 1.16 that his Father desirous to lye with his Mother vpon a good Friday, and she refusing in honor of the day, was forced to leaue his Sperma vpon a stone, which shee finding and lamenting the losse thereof, wrapt it vp in a locke of wooll, and nourished it vp vnder her arme-hole till it was a perfect Child: and hereupon they say, he was called Wolstone, a man famous in those daies for many things but especially for this his miraculous (I might say Sodomiticall) begetting. I will end with a merry story related by Malsmbury and others,* 1.17 of a Nun that was Sister to the Emperor Henry the second, whom he so entirely lo∣ued, that he would often haue her to lye within his Pallace very nigh to his owne Chamber.* 1.18 This Nun was secretly beloued of the Emperors Chaplaine, and with him had di∣uers amorous meetings in the night: now one morning hee being about to depart from her Chamber to his owne, least his footing should be seene in the snow which was newly fallen that night, she tooke him on her backe and carried him ouer to his owne Chamber: at which time, the Emperor be∣ing by chance risen to doe some worke of nature, and loo∣king out of his window, beheld the whole pageant: shortly

after fell a Bishopricke which the Priest gaped after, and a Nunnery which his Sister desired: then the Emperor first called the Priest, and said to him, I giue thee this Benefice vp∣on condition, you saddle no more the Nun: And after cal∣ling her said, I giue you the Nunnery vpon condition you horse no more the Priest. Were not these couple like to bee excellent gouernours of the spiritualty, thinke you? But all was chaste Religion so long as marriage was absent. And because I haue mentioned a Nun, let me giue you two or three examples more of them to accompany the Friars. One is of Editha the Abbesse of Wilton, who was Saint Dunstanes holy Minion.* 1.19 Her that holy man beheld on a time, as shee was crossing and blessing her forehead with her thumbe; which he presently taking into his hand said, Neuer may this thumbe perish, and so it fell out (saith the story) for after her death, all her body was found resolued into ashes, except that thumbe, and another secret part which in all likelihood he had blessed also. It is written by the same Authors, that Elgina the wife of Canutus King of England hauing no children, and being therefore disliked of the King her hus∣band, went to an holy Nunnery to those religious chaste wo∣men, hoping to find there some release for her malady, as in deed she did: for finding there an holy Sister with child, she bargained to haue the childe brought vnto her in secret, which she, counterfeiting her selfe also in the meane time to be great bellied, made shew to be her owne, and so conten∣ted her husband: this Child was called Sweno, and the yeere before Canutus dyed, was crowned King of Norway. But a∣boue all these, two Nuns following were famous for their cozenage: one a Nun of Watton in Yorkeshire, who being ingrossed by a young Monke of the Cisternian Order, when she was to be deliuered, feigned that Henry Murdach Arch∣bishop of Yorke deceased, who had beene her bringer vp in her infancy, sent two midwiues from heauen, and discharged her of her child without paine, and tooke it away with them, so that it was neuer seene after. Another, the Nun cal∣led Beatrice (of whom I haue spoken before) that is reported

to haue beene so fauoured of the Virgin Mary, that shee in her habit and feature kept her place for many yeeres, whilst she plaid the Strumpet abroad. I conclude with that chast Sister, that hauing had three bastards, which afterwards grew famous in the Church for their learning, to wit, Lom∣bard, Gratian, and Comester, gloryed in her villany, and said, that it was an happy fault that had brought forth three such worthy men. And thus wee see, how the simple world hath beene deluded and abused by this vow of celibacy.

4. Their third Vow is of regular obedience, whereby they so religiously tye themselues to the rules of their Order, as in outward semblance, they seeme to the world to bee most holy Saints, when in the meane while in secret they breake those rules at their pleasure, and make no conscience of obseruing the Commandements of God. So great is their hypocrisie in this kinde, that some of them would not for∣sooth die, till their superiours had giuen them leaue. But I cannot better decipher the hypocrisie of this generation, then in the words of Cornelius Agrippa,* 1.20 who at large describeth them after this manner. There are (saith he) in the Church diuers sects, Monkes, Friars, Anchorites, &c. which both the old Law, and the purer times of the Church were ignorant of. These at this day, challenge to themselues the onely name of religious persons, professing difficult rules of life, and most holy duties, vnder the names of the worthy Fathers, as Saint Basill, Saint Benedict, Saint Bernard, Saint Augustine, Saint Francis, &c. but at this day few of them are good, whereas of euill there is a great multitude. For hither re∣sort as to a Sanctuary for wickednesse, such as are terrified in conscience for their misdeeds, or that by reason of the ven∣geance of the Law can be safe no where else, or which haue cast themselues into pouerty by Harlots, Dice, and Luxury: or whom the hope of ease, and the impatient desperation of defrauded lust, the inconsideratnes of youth, the malice of an vniust step-mother, and greedy Tutors, haue enclosed within these wals. All which troope are combined toge∣ther by a pretended shew of sanctity, vnder a hooded habit,

and a strong vow of pouerty. In that great Sea of supersti∣tion, wherein swim and rauin the great Leuiathan, and Be∣hemoth, with other strange fishes, and creeping things innu∣merable: out of this gulfe issue forth so many Stoicall Apes, so many insolent money-wormes, so many palliated beggers, so many hooded monsters, some wearing long beards, some cordes, some ropes, some sackcloth, clubfoo∣ted, wood-shanked, bare-legged, blacke, dusky, grisely; at∣tyred some in white, others in diuers colours, others in lin∣nen, others with nets, others with short clokes scarce reach∣ing to their buttocks others with long clokes to their heeles, others clad like Mourners, others like Souldiers: some breecht, some vnbreecht, some girt, some loose, with a num∣ber more of such like Stage-Players. These for their ha∣bit sake vsurpe the onely sacred name of Religion, and boast themselues as companions to Christ and his Apostles: when as their life for the most part is notoriously wicked, and yet vnpunishable through the pretext of Religion. For they are guarded with the priuiledges of the Romane Church, and exempted from the iurisdiction of all other Churches: and therefore though they may call others in question in a∣ny Court of Iustice, they if they haue done wrong cannot be met withall but at Rome, or Ierusalem. Foxes they are in sheepes skins, so dissembling their Art of fraud, that they seeme to professe nothing but counterfeit hypocrisie, and pure gaine, vnder the colour of piety: whilst with a pale countenance they faine to fast, and draw deepe sighes from their brest, with teares at command and murmure continuall prayers with mouing lips, and by a composed gesture, sober gate, deiected eyes, seeme most humble and meeke, when in truth if they bee looked into, no sinke is more filthy and corrupt: and yet they ouercome all with the title of Religi∣on, and defend themselues with their hood, as with a buckler against all the darts of Fortune, and so being secure from worldly troubles and dangers, eate the bread of idlenesse, and sleepe in deepe security; and account this Euangelicall po∣uerty, to eate the fruit of others mens labours, and liue by the

sweat of other mens browes: and whereas by their base habit they professe deepe humility, walking bare-footed like poore pesants, disguised like Comedians, bound with cords like theeues, shauen crownes like Fooles, with hoods, eare∣laps and little bels like Iesters, and other such markes of de∣iection, and reproch for Christs and religion sake: in the meane while are transported with ambition, and direct the whole course of their order, to gaine to themselues titles of honour, no kinde of people being more greedy of high pla∣ces in the world then these are. This and much more to the same purpose writeth Agrippa, touching the hypocrisie of these Romish Votaries. And so wee see how the world hath bene a long time deluded by these Monasticall vowes.

5. And now I come to their Sacraments, which are engines of no lesse delusion then the former. But to omit the two Sacraments instituted by Christ, which notwithstanding they haue most horribly corrupted, I insist in their owne fiue which are proper vnto them. And first to begin with their Sacrament of Penance, whereof there are three parts: Contrition, Confession, and Satisfaction. For Contrition, though their constant doctrine is, that paenitens si vel pus••llus dolor sit, absoluitur aculpa, as Roffensis;* 1.21 though the penitents griefe be small, yet he is absolued from his fault: Tennis do∣lor sufficit, a little griefe sufficeth, as Maldonate: Contritio imperfecta, an imperfect contrition, as Acosta: Quocun{que} gradu remissa, in the lowest degree, as Suarez, and Tollet: yet it may wipe away the greatest sinne. Though I say, they teach this in their bookes, notwithstanding they terrifie the people in their Sermons, that they must be greatly humbled, and rend their hearts by contrition, if they will be saued (for it is to be noted, that Popery is one thing in their books, and another in their common practise and speech:) and that which is most absurd of all, they neede not to be contrite at all, if they will giue a little money for a Pardon, and yet goe to heauen too. Touching Confession, what is it but a meete deuice of pollicy to drayne mens purses, and to diue into their purposes? Hereby they search into the Counsailes of

Princes, and mysteries of State, and intentions and practises of the common sort of people; and so frame and proportion their plots accordingly, and that many times for the ruine and destruction of whole States. For if they finde any mis∣chieuously minded against Hereticall Princes, as they tearme all that protest against the corruption of their religion; they not onely giue them absolution from their intended crime before it be committed, but euen animate them vnto it with promise of Paradise, and commendation of an act, not onely meritorious, but Heroicall. Thus Father Garnet confessed our Powder Traytors; and a Iesuite, Rauillac, that mur∣thered Henry the fourth the French King: and yet forsooth the seale of secrecy solemnly sworne, but daily broken for aduantage, doth cast a vizard of holynesse vpon their pra∣ctise. Besides it is a knowne case, how most of that shorne generation, make their confession an ordinary bawde of vn∣cleannesse. This is affirmed by diuers of their owne writers: one thus.* 1.22 It is an ordinary practise (saith he) for Priests to commit execrable villany with women at shrift, rauishing wiues, and deflowring maydes in the Church, and committing Sodomy with yong men, &c. Cornelius Agrippa calleth in plaine tearmes Auricular confession,* 1.23 genus quoddam lenocinij, and proueth the same partly by a story out of the tripartite History, where it is recorded, how a noble woman was raui∣shed by a Deacon in the time of shrift, for which cause Necta∣rius the Bishop of Constantinople banished this secret confes∣sion out of his Church, as also all the Bishops of the East, did the like in theirs: and partly by their owne knowledge and experience in these words: I neede not seeke farre (saith he) for examples, for I could relate many, fresh and well knowne if I would; for Priests, Friars, and Monkes, haue vnder pre∣tence of religion, free and secret accesse to all sorts of women, in shew to visit, comfort, or confesse them for their soules health: but in stead thereof, they to whom it is a sinne to touch money by the rule of their order, account it no sinne, contrary to the rule of religion. 1. Cor. 7.1. to touch women with vnchaste hands, and to defile holy Ʋirgins, Widowes, and Wiues; yea oftentimes

like the Troiane adulterer and theefe, to conuay them from their husbands, and according to Platoes law, to prostitute them to their fellowes: and so whose soules they should gaine vnto God, their bodies they sacrifice to the deuill. Vpon this same ground Acosta, a famous Iesuite, saith,* 1.24 that it was a good prouision if the obligation of secret confessions were vtterly taken away, for the preuentions of most abhominable sacri∣ledges and filthy acts, in likelihood to be committed by such as were forbidden the vse of marriage. What is this but vn∣der a pretence of holinesse, to open a gap to all wickednesse and vncleannesse? As for their satisfaction, which is the last part of their Sacrament of Penance, that is clearly nothing else but a Pageant of hypocrisie, and a meere mockery: For first, whatsoeuer paine is enioyned them by their Confessour in recompence (as they say) for their sinne, is for the most part so sleight and easiy (to wit, saying so many Creeds, or Auces, going in Pilgrimage to such or such a Saint, giuing them∣selues a few stripes on the backe with a whip, fasting a cer∣taine number of daies, &c.) as a wicked man would hardly exchange his long pleasure in sinne, for so small and short a punishment. And secondly, let the Penance enioyned bee neuer so sharpe and great, yet a pardon may release it, and that may be obtained by a little money; or if money bee wanting, for visiting one of the seauen Churches in Rome, or saying a short praier in the Primer, or deuoutly worshipping the Crosse, Nailes, Whip, Launce, Heart, or Handes, of Christ painted on a wall. Yea thirdly, if we are not able or willing to performe our penance our selues, we may hire an∣other to do it for vs, and in our stead, which is the plaine doctrine of Tollet, as hath bene shewed before. And what is all this, but a May-game of sport, and a meere mocking of the world? by which notwithstanding they both keepe the people, yea and Princes too, in awe and subiection, and heap vp great treasures into their coffers.

6. From their Sacrament of Penance, I descend to the other foure. And first of Confirmation, which as it is abused in the Church of Rome, is nothing else but a deuice to gaine

reuerence and respect to their Bishops aboue other Priests. For hence it is, that they preferre it before Baptisme, which they say euery ordinary Priest may conferre, but this onely be performed by a Bishop, and that a man hath not his full Christendome, till he be Chrysmatus, that is, thus comfir∣med; and the Bishops blessing is so donatiue of sauing grace ex opere oper•• to, that if a man dye before he hath committed any mortall sinne after it, he must of necessity go to heauen. Hence it was, that yong & old flocked vnto them by troups on euery side, kneeling on their knees as to some Saint come from heauen, and crauing their benediction with most ear∣nest deuotion, and yet in conclusion all was not worth a rush, but they returned home as empty of grace as they went thither. I know that this Ceremony is of great Antiquity, and hath an holy and commendable vse in the Church of God: but that it should be a Sacrament conferring grace, and that a man is not a perfect Christian without it, is a most ab∣hominable delusion.

Marriage is the next, which they call a Sacrament, ascri∣bing vnto it the very efficacy of sauing grace, as to the rest, and yet deny the vse of it to their Priests: before a vow (say they) it is Sacramentum, a Sacrament; after a vow Sacrilegi∣um, sacriledge. Now if it be a Sacrament, why is it not common to all? Why may any man vow against it? Why do they barre their Priests of it, who of all other haue a right vnto the Sacraments? Will they deny them the meanes of their saluation, and so make them vngracious as they are? But I meane not to dispute the question any further, saue onely to shew how these fellowes haue deceiued the world with a pretence of piety, in calling this ordinance of God a Sacrament of grace, and yet deny it to their Cleargy as a sinne of the flesh, and preferring concubinage, adultery, and whoredome, before it, as lesser euils.

I will put in the next place, their extreame Vnction, though it be last in order, and say onely thus much of it, that if it be true which the Councill of Trent decreed,* 1.25 that this Sacrament wipeth cleane away all such sinnes as remaine vn∣purged

or vnsatisfied for: and which the Councill of Flo∣rence iudged; that the effect of this Sacrament is, Sauati•• animae, The healing of the soule: and which Bellarmine affir∣meth, that therefore the fiue sense, are annoynted,* 1.26 because they are as it were the fiue doores by which sinne enters into the soule: to wit, that there might be a generall purgation of all sinnes which remaine: I say, if all this be true, then hath the world bene grosly deluded by them. For Purgatory, say they, is ordained to purge away the relikes of sinne which in our life time we haue not satisfied for:* 1.27 thus Bellar∣mine defineth Purgatory, To be a place, wherein as it were in a prison, those soules are purged which were not sufficiently pur∣ged in this life, to the end that being so purged, they may be ad∣mitted into heauen. Now if all the relikes of sinne be wiped away by this extreame vnction, then what vse is there of Pur∣gatory? And if the relikes of sinne be to be purged in Pur∣gatory, then what vse of this Sacrament? Either therefore the one, or the other, is a meere delusion, or rather both, seeing there is no purgation of sinne, but by the blood and Spirit of Christ alone, by which as many as beleeue in him are wash∣ed, and clensed from the very dregges of corruption, 1. Iohn. 1.7. 1. Cor. 6.11. Adde hereunto, that this vnction was not vsed by the Apostles, and in the primitiue Church, as a medicine to purge the soule from sinne, but as a miraculous meanes of curing some dangerous disease of the body. Thus saith Cassander,* 1.28 setting downe the forme of words which were then vsed at the annoynting of sicke persons: I an••oynt thee with holy oyle, in the name of the Father, the Sonne, and the holy Ghost; praying that by meanes of this holy vnction, and our supplication, Sanitatem re••••peres per Dominum nostrum: wherefore (saith he) this vnction was not then applyed to such as were at point of death,* 1.29 and whose life was despe∣rate. The Iesuite Penardi••tiu•• confesseth as much, when he saith, That the effect of this oyle of old, was that 〈◊〉〈◊〉 be cured from the d••seases of the body: And therefore S. Cl••••ent Bishop of Rome, amongst the sacred constitutions, sees downe this forme of benediction of this holy oyle: O God

the Creator, sanctifie by Christ this oyle, and giue it vertue to cure and driue away diseases. How are they then beguiled and deluded, that are made beleeue, that this last vnction by a Priest, is auailable for remission of their sinnes, and a po∣werfull pasport to conuay them into Paradise?

7. I will end, though out of order, with their Sacra∣ment of Orders, wherein the whole institution of Christ is so disordered, and put out of frame, that little remaineth entire and found in this sacred function. For the charge laid vpon Priests by the Spirit of God in holy Scripture, is, to labour in the word, 1. Tim. 5.17. and to feede the Flocke of Christ with wholesome doctrine, Acts. 20.27, 28. and to admi∣nister the Sacraments to the people, and pray for them, Acts. 2.24. But in the ordination of Priests in the Church of Rome, there is no mention of any of these things. The formality vsed is onely this: The Bishop annoynteth with oyle in forme of a crosse, the fingers of him that is to bee Priested, which are to touch the Host, and putting into his hand, be∣twixt his fingers, a Chalice and a little Dish with these words, Receiue power to offer sacrifice to God; and to celebrate Masse,* 1.30 both for the quicke and the dead. And by these words he establisheth him a sacrificer of the body of Christ, and gi∣ueth him a power that surpasseth the power of all creatures in heauen or earth, whether Emperours, or Kings, or Angels, or the Virgin Mary her selfe: whence Pope Ʋrbane the se∣cond inferred, That it was an abhominable thing, that the hands of them that create their Creator, should be bound to serue them whose hands are daily polluted with filthy touchings. And by this reason he maintained, that Emperours and Kings ought not to giue Inuestitures. Another great Doctor, that was Almoner to the Prince of Conde, in the first booke of his Royall Priest-hood, Chap. 3. thus magnifieth this function vpon the same ground. Ioshua (saith he) stayde but the Sunne in the place where it was before: but these (to wit Priests) stay Iesus Christ being in heauen, on the middest of an Altar, where he was not before: the creature obeyed him, but the Creator these: the Sunne hi••••, but God these, as often as they pronounce

the words of consecration. And againe, The Priesthood and the Diuinity haue some thing in common betwixt them, and are almost of equall greatnesse, because they are of equall power: And therefore (saith he) seeing the Priest marcheth cheeke by iolle with the Diuinity, and that all Priests are Gods, it followeth that the Priesthood excelleth the Royalty, and that Priests are greater then Kings. Neither is their practise different from their doctrine: For at the Papall Masse, if an Emperour or King assist in person, he performeth the office of a Subdeacon or a Deacon at most, and Deacons wee all know are but Priests seruants. And Baronius commendeth S. Martin, be∣cause at a Feast he presented the cup to a Priest to drinke of next himselfe, rather then to any of the Princes, that were set with him at table. And this is the first peece of his ordi∣nation Next vnto which followeth the second, that the Bi∣shop then imposeth his hands vpon his head, and vseth these words, Receiue the holy Ghost: whose sinnes thou shalt remit, they are remitted vnto them, and whose sinnes thou shalt retaine, they are retained. By which words is committed vnto them a power to remit, and retaine sinnes as we see, and yet not all sinnes neither: for some passe the power of simple Priests, and are reserued for Bishops and Penitentiaries, from whom also there are some causes reserued to the Pope himselfe, and therefore they cunningly alter the words of the Gospell, and in stead of, Whosoeuers sinnes, say onely, Whose sinnes. And these be the two parts of their ordination, wherein the cheefe peece is cleane forgotten, to wit, authority and power to preach the Gospell: and not onely forgotten in their Orders, but also in their practise; for few there are of infinite multi∣tudes, that labour to instruct the people by preaching, either for want of ability, or of conscience: whereas euery igno∣rant Ideot sacrificeth daily, and giueth absolution to euery one that will demand it for a price. And yet who are in greater esteeme then these? Who dares controlle them? Or what Lawes can take hold of them? They are wholly exempt from all ciuill command and authority, and endowed with such priuiledges and liberties, as no man dare say vnto them

be they neuer so wicked, Blacke is thy naile, for feare of in∣curring the censures of the Church. And thus it is apparent, how strongly the world hath bene deluded by this their Sa∣crament also, aswell as by the rest.

Notes

• * 1.1

  Pet Ferariens. ••n forma libell quo agitur ••ex substit. eu su•• corpore.
• * 1.2

  Hospinian. de orig. Monach. lib. 6. cap. 16.
• * 1.3

  Ferus. in Ex∣posit. Dec••lig.
• * 1.4

  Robert. Holcot.
• * 1.5

  Panormitan.
• * 1.6

  Io. Gerson.
• * 1.7

  Mantuan.
• * 1.8

  Polid. Virgill.
• * 1.9

  Auentine.
• * 1.10

  Mat. Paris in Gulie••••o. pri∣mo.
• * 1.11

  Sigebert. Anno. 1074.
• * 1.12

  Nichol. Cle∣mang. lib. de ruina & re∣••aras. E••cles.
• * 1.13

  Mat. Paris. in Henrico. primo.
• * 1.14

  Stephan Apol. for Herod.
• * 1.15

  Bale Acts of English Vo∣taries.
• * 1.16

  Idem.
• * 1.17

  Guliel. Mal∣mesbur. lib. 11.
• * 1.18

  Vincen••. specul. h••stor. lib. 25. cap. 18.
• * 1.19

  M••lmsbury. Ranulph. ••n Polichro. lib. 6 cap. 9. Antonin. part. 2. tit. 16. c. 18.
• * 1.20

  Cornel. Agrip∣pa de vani••. scient. cap. 6.
• * 1.21

  Roffens. Art. 5. Maldonat in Summa q. 16. Art. 1. Acosta de sa∣lut ••ndorum. lib. 5. cap. 11. Tollet de In∣struct. Sacerd. lib. 3. cap. 5. Suarez tom. 4. disput. 4. sect. 4. ••u. 9.
• * 1.22

  Aluar Pelag. de planctu ec∣cles. lib. 1. Art. 27.
• * 1.23

  Agrippa de va∣nit. cap. 64.
• * 1.24

  Acosta de pro∣curand. Iuder salut. lib. 6. cap. 16.
• * 1.25

  Concil. Trident. sess. 14. cap. 2.
• * 1.26

  Bellar. de ex∣trem. vnct. lib. 1. cap. 8.
• * 1.27

  Idem de Pur∣gat. lib. 1. c. 1. et lib. 2. c. 1
• * 1.28

  Cassander. Consult. Art. 2.
• * 1.29

  Feu••rden••. com. in Iac••b 5.
• * 1.30

  Gulie••. Malmsbur.