An abridgement or suruey of poperie conteining a compendious declaration of the grounds, doctrines, beginnings, proceedings, impieties, falsities, contradictions, absurdities, fooleries, and other manifold abuses of that religion, which the Pope and his complices doe now mainteine, and vvherewith they haue corrupted and deformed the true Christian faith, opposed vnto Matthew Kellisons Suruey of the new religion, as he calleth it, and all his malicious inuectiues and lies, by Matthevv Sutcliffe.

CHAP. XXVII. That popery is a most foolish and absurd religion.

AS the lawes of God are full of wisedome, and giue vs a true vnderstanding; so when man of his owne braine vndertaketh to adde vnto his commandements, the same in proofe falleth out to be nothing, but vanity and foolery. the same wee sind verified in the additions of the superfluous re∣ligion of Papists. for although it haue a shew of wisedome, as the voluntarie worship of Angels had, of which the Apo∣stle Coloss. 2. speaketh; yet compared with the wisedome of God reuealed in the Gospell, it is meere foolery.

For first what is more foolish, then to forsake the liuing springs of holy scripture, out of which do sally waters of life, and to follow after the puddle streams of Romish traditions? of scriptures we are assured, that they are the word of God. but no man can affirme that of Romish traditions, or the Popes decretales, that either professeth piety, or loueth truth. is it not then strange, that any Christians should bee so foolish, as to match the word of man with Gods word, and where we haue a certaine rule, to seeke for a broken, vn∣certaine, and crooked rule?

Againe, it is most absurd, not to beleeue the scriptures without the Popes warrant. but to say that Christians are not to beleeue in God, nor in Christ Iesus, nor to receiue the rest of the articles of our Creed, vnlesse the church of Rome doe deliuer them vnto vs, is not only a peece of great foolery, but also a very high streine of madnesse. and yet this is the doctrine of Popery. for Stapleton saith, that the church must needes consigne the scriptures vnto vs, and the authoritie of the church both he and others giue to the Pope. likewise in their catechisme the Papists signifie that faith is of things onely proposed to vs by the church. so that if

the church propose not the articles of faith, we are not to be∣leeue them, if these men teach truth. further this sheweth the Romish church to consist of a packe of infidels. for if the same beleeued not without the authority of the church, then did she beleeue nothing of Christ; seeing the Papists acknowledge no other Church, but that of Rome, and no church can teach it selfe.

Finally this is as much, as if they should say, that the law of the Prince is not to be receiued, vnlesse it be proposed by the crier, or other such like officer.

The Masse-priests of Trent sess. 4. most absurdly prefer the old Latin vulgar translation of the Bible before the ori∣ginall text. which is as much, as if they should preferre S. Hierome and other interpreters before the Prophets and A∣postles, and the streames before the fountaines.

Generally they forbid scriptures to bee read publickely in vulgar tongues. but they permit most fabulous legends to bee read publickely.

The holy scriptures they will not permit to bee read in vulgar tongues of the multitude without licence. but they are content that any of their followers should reade the Popes decretales, or the miracles of their god of paste, or the history of our Lady of Loreto, and other such lying legends without licence.

To say that the Pope is the head of the vniuersall church is meere foolery. for grant that, and it will follow, that the Church is sometime without head, as in the time of vacati∣on of the papacy; and sometime a monster with two or three heads, as when two or three Popes reigne at once; and sometime a mad Church, as hauing a mad and franticke head.

The church they say albeit catholicke, yet is alwaies visi∣ble. but this being granted, it followeth, that vniuersall things may be the obiect of sense, and that the church of Rome before our times is not the church, because no man can now see it.

They hold also, that the true church may alwaies be seene

and discerned. but this being so, how happeneth it, that the Pagan Emperors in time past, and the Turkes now doe nei∣ther see it, nor discerne it? for we may not thinke, that if they knew the church, they would hate it, and persecute it.

They beare men in hand, that the Pope desining out of his chaire cannot erre. but it is as much as if they should say, that a blinde man sitting in a chaire cannot do amisse in iudging colours, or that the Pope should be more wise sit∣ting in a chaire, then standing in a pulpit, or walking in a hal; sitting at the table in his chaire, and feeding daintily, then disputing in schooles:

They call him Christes vicar. yet our Sauiour did neither weare triple crowne, nor thunder out his excommunicati∣ons against Gods children, nor persecute & cut the throates of Christians.

By the right of S. Peter the Pope challengeth power to depose Princes, and to translate kingdomes. yet it is absurd to thinke, that Peter had any such power.

They know, that Peter was charged to feed Christs sheepe. are they not then absurd fellowes, that beleeue the Pope to be S. Peters successor, that neuer feedeth nor teacheth, but rather murdroth and massacreth Christians?

Peter was neuer borne vpon mens shoulders, nor did he giue his feete to be kissed of his followers, as a fauour. nay when Cornelius fell downe at his feete, he willed him to rise vp, and would not suffer himselfe to be worshipped. are they not then strange fellowes, that beleeue the Pope to be S. Peters heire, who is heaued on mens shoulders, and re∣quireth that Princes and all others should kisse his feete and worship him?

They permit publicke stewes, and forbid honest wed∣locke. they dispence with adulterie and fornication very ea∣sily, as appeareth by the chap. & siclerici. de iudicijs, but de∣pose and burne their priests and friers, if they ioyne them∣selues in honest marriage with lawfull wiues. are they not then absurd fellowes, that make good euill, and euill good?

Euery continued quantitie is in one place. are they not

then strange teachers, that say Christes body is in many pla∣ces at once, and that it is in heauen, and in earth, and not in the middle place, nor continued to it selfe?

Reason teacheth vs, that accidents haue their being in a subiect. but these fellowes against reason say they subsist in the Sacrament without a subiect.

The Aegyptians absteined from eating such creatures, as they worshipped for God. but the Masse-priests, as men more senselesse, then the barbarous heathen nations, haue no sooner made their God, but they deuoure him. and heereof proceeded such a scandale, that Auerroes for this onely cause pronounced the Romish religion to be the most foolish and absurd religion of all others.

Christes body in heauen, they confesse, is to be felt and seene. how then commeth it to passe, that this bodie being at the same time in the Sacrament, as Papistes say, is neither felt nor seene? is not this notorious patcherie?

They confesse also, that Christes body is of a iust length, breadth, and thicknesse. are they not then absurd fellowes, that beleeue, that such a body can be conteined in a piece of an host no bigger then a counter? and are they in their wits, that teach that one host being consecrated, Christes whole body is there, and that the host being broken, Christs body is also whole in euery peece thereof?

Are they not also impious and absurd fellowes, that say, that a dogge, a hogge, a mouse, or a sparrow, may cate vp the Sauiour of the world?

That the same man should be both a creature and a crea∣tor, nay a creator of his owne Creator, is an absurditie pas∣sing the boundes both of religion and reason. and yet this is a peece of Popish diuinitie. Innocentius lib. 4. de myst. mis∣sae. c. 19. sayth, that dayly a creature is made the creator. ita ergo quotidie creatura sit creator. and in Stella Clericorum we finde these words, Sacerdos est creator sui Creatoris: that is, a Priest is the creator of his creator.

Papistes also make Christians barbarous Canibales, and eaters of mans flesh, and drinkers of mans blood.

Nay when they eate his flesh, they suppose they drinke his blood by a necessarie concomitance, making Christians both to cate and drinke with one breath. and in a certeine prouinciall constitution, beginning, ignorantia. de summa Trinit. the Masse-priests teach their followers, neither to cate, nor to drinke Christes body, but to suppe it vp perfectly, tritum modicè sorbere perfectè.

Christes blood hath redeemed vs, and saued vs, as holie Scriptures teach vs. but the papistes say, that Christes bloud is really in the chalice after consecration, in which notwith∣standing we reade in stories, that both Victor the third, and William archbishop of Yorke, that liued in the daies of Ana∣stasius the 4. was poisoned.

In the Sacrament they confesse, that wormes may be en∣gendred, and that the consecrated wine may be corrupted. is it not then a most absurd peece of doctrine, to hold, that Christs body and bloud should be in the Sacrament, where vermine is engendred, and which is subiect to corruption?

Is it not also extreme folly to abandon Christ, in whose name we are commanded to pray to the Father; and to pray to God in the name of Saints, which is no where comman∣ded, but rather forbidden as derogatory to Gods honour?

In the office of our Ladie at Matins in a certeine antipho∣na, they say, gaude Maria virgo, cunctas haereses sola interemisti in toto mundo. Resoice virgin Mary, thou onely hast killed all he∣resies in the whole world. but what more foolish, then without warrant, to ascribe this to the virgin Mary, and to take this honour from almightie God?

They also say their Pater noster before stockes and stones. but what is more absurd, then to pray to those, that cannot heare, and to looke for helpe of them, that cannot helpe themselues?

The Masse-priests in their praiers looking vpon a little woodden crucifixe, say, thou hast redeemed vs. thou hast recon∣ciled vs to thy Father, as Bellarmine lib. 2. de cultu sanct. c. 23. confesseth. may we then thinke, that these are well in their wits, that make a peece of wood, or mettall, their Sauiour,

and take this honour from the Sonne of God, to giue it to a dumbe image?

In their breuiaries they pray thus to the crosse, auge pijs iustitiam reisque dona veniam. iner••ase iustice in the godly, and grant pardon to sinners. are they not very blockish then, trow you, that thus pray to a blocke, and hope to finde pardon of a dumbe creature?

At Cahors in France they pray to Christs winding-sheete, which they call sudarium, saying, holy sudary pray for vs: and againe, sudarium Christi liberet nos à peste, & morte tristi. the winding sheet of Christ let it deliuer vs from the plague and hea∣uy death. as if a sheete could pray for vs, or deliuer from the plague. doe they not deserue to be trussed in a cloke∣bagge, whose trust is in a counter fet winding-sheete?

They giue the same honor to the sacrament, and to the crosse, that is due to God, very absurdly transferring the glorie of God to creatures. are they not then absurd wor∣shippers, that cannot distinguish betwene God and crea∣tures? and doe they not very absurdly deny themselues to be idolaters?

Absurdly also they celebrate the feast of the crosse whereon our Sauiour was dishonored, not celebrating the feast of the asse, on which he was honored. Durand rat. diui. 7. c. 11. disputing this matter is much pusseld about it.

They beleeue verily, that images haue talked and walked, and all this because it is said so in the legend. but they shew themselues very foolish, that beleeue legends, and beleeue not the scriptures, that say they haue mouthes and speake not, feete and walke not.

The grounds of their religion are very absurd and foolish: for they sound themselues vpon the Pope and his decre∣tales; the Pope being oftentimes soolish and ignorant, and his decretales being rude, false, and oftentimes ridiculous. Baldus in c. 1. de natur. seud. saith, that Pope Celestine the sift was a simple fellow. vnum pecus. Innocent the 3. in the Chap. solitae. demaior. & obed. argueth, that the Pope is aboue the Emperor, because the sunne is bigger then the moone. an

argument meerely lunaticall. in another place he gathereth, that we are now to obserue the laws of Deuteronomy, because Deuteronomium signifieth a second law. Bonisace the eight in the chap. vnam sanctam. extr. de maior. & obed. proueth the Pope to be aboue al Princes, because we reade Genes. 1. that God in the beginning made the world. Clement the 6. in the chap. Vni∣genitus extr. de poenit. & remiss. saith, that vnlesse the ouer∣plus of the merits of Christ had beene bestowed in dispensing the treasure of indulgences, that the same had beene void and super∣fluous, and like treasure laid vp in a napkin. that the decretales are full of lyes we shall declare, when we come to speake of Popish-lies.

They say it is a point of faith, to beleeue, that the Pope is Saint Peters successor, and head of the church. yet if the Priest, that baptised the Pope had no intention to baptize him, then he is no member of the church: if he that ordred the Pope had no intention to order him, then is he no priest. If he haue no intention to consecrate, then doth he not con∣secrat. so all dependeth vpon mens secret and vnknowen in∣tentions.

They confesse also, that Christs body is not in the sacra∣ment, if the priests haue no intention to consecrat; of which it followeth, that all Papists, for ought they know, are absurd idolaters.

Their ceremonies are full of foolerie. first in the masse the Priest absolueth the clerke, and then the clerke absolueth the Priest, which is all like, as if one mule should scratch ano∣ther. it is absurd also to put the keyes into a boies hand, that is no Priest.

The Priest kisseth the altar, and praieth for remission of sinnes by the merites of Saints whose reliques are there contai∣ned. so a stocke kisseth a stone, and forgetting Christ praieth for remission of sins by the merites of Saints, whose reliques are said to be there, where there is no reliques at all, and per∣case the bones of dogs, or apes, or other beasts, for ought the wise masse-priest knoweth.

In the Missale of Sarum after the priest hath consecrated,

he maketh a low legge worshipping the worke of his owne hand, and saith aue, which is as much, as God saue you sir, or you are welcome to towne.

The priest is apparrelled like a moriske-dancer, and skip∣peth and danceth about the altar like an ape in a chaine. his head is shauen and well greased, his hands washed, but his hart vncleane. and this gallant taketh vpon him, not only to offer Christ in sacrfice, but also to swallow him downe like a pill without chawing.

The Friers for the most part are apparrelled like chim∣ney-sweepers, or burners of houses, with a hood vpon their head like a bagge of hippocrace.

The Popes when they are first chosen doe cast mony a∣broad saying, argentum & aurum non est mihi, as is prescribed lib. 1. caerem. but most vnlike they are to him, whose words they abuse. further, absurdly they deny themselues to haue mony, when they cast mony a broad, and inioy so great riches.

When they take the Pope from the perced stoole, where his humanitie is tried, they say he hath raysed the poore out of the dust. ex stercor ariae eleuantes dicunt, suscitat de puluere ege∣num. and yet absurdly this beggar, as they say, is lord of lords and King of Kings.

Their demands and answers in matters of religion are not very wise. Austen asketh of Gregory, as Bede reporteth lib. 1. hist. Angl. c. 28. whether a woman with child were to be baptised, as if not shee, as well as others. Boniface of Mentz asked the Pope; if it were lawfull to eat Bacon. and he answereth, yea: but prouided alwaie, said he, that it be dried with smoke, or boyled.

Their legends are feriall. Ruffine one of S. Francis his schollers disputing with the diuell, told him he would doe Sir reuerence in his mouth. Ruffinus dixit diabolo, aperi os tu∣um, & ego stercorisabo in illud.

S. Francis in an award betwixt a wolfe, and the men of Eugubium, condemned the townesmen in expenses, and speaking to the wolfe he said, brother wolfe. it is reported

also that he preached to swallowes, and said, sorores meae hi∣rundines audite verbum dei.

S. Aidus, as Capgraue telleth, hauing compassion on 8. hungry wolues gaue them 8. of his lambes, and after they were eaten got them out of the wolues belly by praier.

Austen the monke by praier obteined, that the men of Dorset, that had scorned him, and all their posterity, had tailes. belike the race is now failed. the whole legend is full of foolish fables. but I shall haue occasion to speake thereof elsewhere.

The reasons of their religion are absurd. Coemiterium, saith Durand. l. 1. c. 5. dicitur a cimen, quod est dulce, & sterion quod est statio &c. vel quia ibi sunt cimices, vel vermes vltra modum foetentes. and againe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur quasi pollutū antrum. in the same booke c. 4. he saith, the bell-rope betokeneth the hu∣mility & life of preachers, and the measure of mans life. it is great pity that the Iebusites and masse-priests are not haltred with this signe of humility, and compassed with this measure.

Lib. 3. cap. 10. he saith the priests stole betokeneth the light yoke of the Lord. Stolalene domini iugum significat. lib. 3. c. 11. speaking of the vestiment called dalmatica, he saith it hath wide sleenes, because charity ought to be stretched out to our enemies. Charitas enim extendi debet etiam vsque ad ini∣micos.

The schoole distinctions are as absurd, as the doctrine of Papists. they distinguish betweene the worship of latria, and doulia, as if that were proper to God, this to creatures. but the vse of these Greeke words admit no such distinction. beside that distinguishing termes they giue in effect the ho∣nour of God to creatures.

They say the first iustice is without workes, the second is of workes. but the holy scriptures speake but of one sort of iustice, whereby Christians are to be iustified before God.

They speake strangely of opus operatum, & opus operans. but scriptures acknowledge no such inkepot termes, nor doctrine.

The distinction of merits of congruity and condignity is

as absurd as the rest. for how can a man that is vnworthy of fauour, be said to merit?

With the sprinkling of holy water they thinke to driue away Diuels. but it is most absurd to thinke, that they are scarred with water.

In the church seruice they vse a tongue not vnderstood. but in the primitiue church, as Aquin. in 1. Cor. 14. confesseth, that was counted madnesse. they pray also like parrats, and know not what they say: which is foolish and fruitlesse.

In consecrating of churches they write the Greek Alpha∣bet vpon the pauement. but what is more foolish than to teach stones the Alphabet?

They doe also grease the altar and set vp lights before crosses, that euerie simple soule may see their soolery.

And when their Disciples lie a dying, then they put light in their hands, and grease their eies. but it is ridiculous to shew light to dead men, or to thinke that men can see better hauing oile in their eies.

What then remaineth, but that we beseech God to open the eies of Papists, that they may in the end see the fooleries and absurdities of that superstitious religion, whereto now they are so much addicted?

Notes

• See S. Francis his conformitie, &c.