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. VIII. That poperie is a mixture of old and new heresies.

IT were long to insist vpon euery article of Popish do∣ctrine. I will therefore rather in a generality shew the qua∣lities, proceedings, and practises thereof, running through

the whole, then dilate the absurdities and falsities of euery particular, standing vpon euerie small point. now then that I haue touched the grounds, and certaine principall doctrines of Popery, I haue thought good to shew, that the rest is nothing but either old or later heresies. They glory in their workes, and hope to bee iustified by the law, as may be gathered out of Bellarmines disputes de iustificatione, and also out of diuers of their treatises of good workes. the Ie∣busites of Collein censur. fol. 22. say, that all their life and salua∣tion consisteth in the precepts of the law, whose fulnesse is loue. they doe also extoll the merits of their workes. but the A∣postle Rom. 2. taxeth them that glory in the law, and Galat. 3. condemned those false Apostles, that taught iustification by the law.

2. They make Gods law void by their traditions of wor∣shipping images, maintaining publike stewes, banks of vsury and such like practises. the which is noted as an error in the scribes and pharisies, reprobastis mandatum Dei, saith our Sa∣uiour Marc. 7. per seniorum vestrorum traditionem. and as they had their Talmud, so haue the Papists their decrees and decretales, which they follow as the law of God.

3. The Monks and Iebusites are also like to Pharisies. di∣cebantur pharisaei, saith Epiphanius haeres. 16. ante Christum, co quod separati essent ab alijs, propter spontaneam superfluam reli∣gionem apud ipsos receptam. the Pharisies were so called, for that they were separated from others for voluntary and supersluous re∣ligion receiued by them. they compassed also sea and land to make Proselytes, and when they had won them, they made them twise more the children of hell, then they were them∣selues, as our Sauiour Matth. 23. teacheth vs. so likewise for a spontaneous and superfluous shew of religion these irreli∣gious Iebusites and Monkes do separate themselues from o∣thers, and take great paines to winne Proselytes to the syna∣gogue of Rome, and in the end abuse many, and make them much worse than themselues.

4. In their supersophisticall exposition of the law, and their often washings and affectate holinesse they imitate the scribes,

who for this cause by Epiphanius haeres. 15. ante Christum, are enrolled in the catalogue of heretickes.

5. By their often washing in holy water, the Papists hope to wash awaie sinnes, as the Hemerobaptists among the Iewes, which for this were reputed heretiks, as Epiphanius sheweth, haeres. 17. ante Christum. but there he telleth them, that nei∣ther drops nor riuers of water, nor the whole ocean can wash a∣waie sinnes.

6. The Dositheans were reputed heretickes for their af∣fectation of virginity, and abstinence from mariage, and pu∣nishing their bodies. why then should not the like accompt be made of those Papists, that runne into the same errors not sparing their bodies, more than they did whom the Apo∣stle Coloss. 2. reprehendeth?

7. Iohn the 23. was condemned in the councell of Con∣stance for denying the immortality of the soule. the like o∣pinion, as Zegedinus in spec. pontif. and others report, had A∣lexander the sixth, Leo the tenth, Clement the seuenth, and diuers other Popes. this heresie therfore they seeme to bor∣row from the Sadduces, or rather from the Epicures.

8. Among the followers of Christ the first heretikes were the Capernaites, that beleeued that Christs flesh was to be eaten, and his bloud to be drunken really: and that both were to be receiued into the mouth and swallowed downe into the belly. the same notwithstanding is taught by Pope Nicolas c. ego Berengarius de consecrat. dist. 2. and generally is beleened among the Papists. his words are, sensualiter tra∣ctari, and dentibus sidelium atteri. as if Christs body were handled with hands sensually, and torne with teeth of the faith∣full grosly.

9. With Simon Magus the Pope and his mates thinke it no sinne, either to buie or to sel the gifts of the holy ghost. thereof commeth the mart of Masses, the portsale of indul∣gences, the chaffering for benefices and all spirituall linings and dignities. Mantuan Calamit. lib. 3. saith they sell chur∣ches, altars, sacraments, yea heauen and God himselfe. the bi∣shop of Chems onus eccles. c. 23. saith, that Priests did sell

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Christ more execrably than did Iudas. Furthermore both Si∣mon Magus, and the Papists count it a small sin to vse com∣mon women. Finally both the followers of Simon Magus and the Monks and Friers worship the images of their foun∣ders. this Augustine de haeres. c. 1. accompted heresy in Simon and his followers. docebat detestandam turpitudinem indiffe∣renter vtendi foeminis. and againe, imagines & suam & Helenes praebebat discipulis adorandas.

10. Irenaeus lib. 1. aduersus haeres. c. 23. reputeth the Basi∣lidians, heretikes in regard of their vse of images, enchantments and diuers superstitious exorcizations. What is this then but a sentence against the Papists, that coniure water, and salt, and other creatures, saying, exorcizo te creaturasalis, and exorcizo te creatura aquae, and so foorth. they doe also abuse the name of God in their exorcismes, and yet make exor∣cists an order, & that order a Sacrament of the church. lastly they doe follow Simon Magus in magicall inchantments, and vse images most superstitiously to diuers purposes.

11. Carpocrates also worshipped images, and for that was put into the catalogue of heretikes by Ireney lib. 1. aduers. haeres. c. 24. Marcellina one of his followers adored the ima∣ges of Iesu, Paul, Pythogoras and Homer. colebat imagines Iesu, & Pauli, & Homeri, & Pythagorae, adorando, incensum{que} ponendo, saith Augustine haeres. c. 7. so likewise Papists adore and burne incense to the images of Saints, yea somtime to the images of heretikes and no Saintes; as for example, to the images of George the dragon killer, of Catherine, of Pa∣pias and such like.

12. The Carpocratians and Basilidians did conceale and hide the mysteries of their religion, lest holy things should be cast to dogges, as we read in Ireney lib. 1. c. 23. and Epiphanius in hae∣res. 24. and 27. and what doe Papists? doe they not likewise abuse the same wordes of casting holie things to dogges a∣gainst Gods people, to exclude them from talking of the mysteries of religion, and reading scriptures?

13. Epiphanius haeres. 34. testifieth, that the Marcosians did baptise in an vnknowen language, and Ireney lib. 1. c. 18.

sheweth, that they anointed with Chrisme such as they bap∣tized, and that they had a kind of extreme vnction for the dead. Epiphanius saith also, that Marcus in the eucharist brought in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or transubstantiation, & that his follow∣ers accounted themselues perfect. in their steppes therefore the Papists tread, vsing tongues in administring Sacraments not vnderstood of the vulgar sort, greasing their sicke, and them whom they baptize, beleeuing transubstantiation, and accounting Monkes and Friers in the state of perfection. but as Ireney saith, perfectus apud cos nemo, nisi qui maxima mē∣dacia apud eos fructificat. both old and new heretikes tell abo∣minable lies, and for proof alledge forged and apocryphall writings.

14. The Papists consecrate euery yeere paschal lambes, and obserue the Iewish Iubiley, and in their massing sacri∣fice vse Iewish apparell and ceremonies, as Durand confes∣seth. Innocentius in c. per venerabilem. qui filij sunt legitimi. de∣termineth that Deuteronomy is now to be obserued. quod ibi de∣cernitur in nouo testamento debet obseruari, saith he. if then the Nazarites were iustly condemned for heretikes for ming∣ling Iewish ceremonies with Christian religion, as Augustine de haeres. c. 9. and Epiphanius in haeres. 29. testifie; then wee doe the Pope and his poleshorne flocke no wrong to call them heretikes. both Papistes and Nazarites bragge much of their reuelations and miracles. this is therefore another point of heresie wherein both concurre.

15. The Heracleonites gaue their followers departing out of this life extreme vnction, and murmured wordes in an vncouth language ouer them. feruntur, saith S. Augustine de haeres. c. 16. suos morientes nouo modo quasi redimere, id est, per oleum, balsamum & aquam, & inuocationes, quas Hebrai∣cis verbis dicunt super capita eorum. this is also in part testified by Epiphanius in haeres. 36. this practise therefore is common to the Papists with them. and both of them abuse the words of S. Iames c. 5. where he talketh of anointing the sicke, and draw them to their purpose.

16. The followers of Helzai, and heretikes called Osseni, as

Epiphanius haeres. 19. ante Christum tostifieth, vsed to sweare by bread and salt and other creatures, and worshipped the spittle and reliques of two of their sect. the same Helzai taught his disciples also to pray in a tongue not vnderstood, saying to them: let no man aske the interpretation, but only say these wordes: and then followed certeine barbarous termes. the Papists therefore swearing by bread and salt and other creatures, and worshipping the ragges and excrements of their Saints, and praying in Latine, that is not vnderstood of the vulgar sort, doe heerein rather imitate heretikes, then true Christians or catholikes.

17. Marcion extolled virginity. A Marcione saith Epipha∣nius haers. 42. virginitas praedicatur. yet did he corrupt a may∣den. he gaue also women power to baptise, as Damascene de haeres. testifieth. Irenaeus lib. 1. c. 30. saith, that he & Saturninus began first to teach abstinence from liuing creatures. he taught also, that by Christs descending into hell diuers mens soules were thence deliuered, as Epiphanius witnesseth. finally he se∣parated mariages for religion. so likewise Masse-priests and votaries praise virginity, wallow in fornication. allow women to baptise. beleeue that eating of fruit & roots is better, than eating of flesh. separate married couples entring by consent into monasteries: and beleeue that not only the patriarkes were deliuered out of limbus patrum, but that Traians & Fal∣conillaes soules, and diuers others were by their saints fetched out of hell. as for purgatory, that is a part of hell, it is the Popes inheritance, and from thence, they say, he may deli∣uer whom, and as many as he list.

18. The Messalians beleeued, that baptisme was onely auaileable to cut away former sinnes. so likewise doe Papists teach. against them both, Theodoret de diuin. decret. c. de bap∣tismo, teacheth, that baptisme is the earnest of future graces, and the communication of Christs passion. and againe, non vt dicunt amentes Messaliani baptismus nouaculam imitatur, quae praeces∣serunt peccata auferens. hoc enim ex superabundanti largitur. likewise both Papists and Messalians mumbled ouer their praiers, and thought to be heard for their much babling. the

Papists for saying the ladies rosary, and certaine number of creeds, and pater nosters haue many indulgences giuen them by their holy father.

19. The Angelikes were condemned for worshipping and praying to Angels. Synodus quae conuenit Laodiceae saith The∣odoret. in Coloss. 3. lege prohibuit, ne precarentur angelos. this is also testified by S. Augustine de haeres. c. 39. Epiphanius hae∣res. 38. condemneth the Caians for inuocating Angels. and Tertullian de praescript. aduers. haeret. sheweth that this heresie proceeded from Simon Magus. this condemnation of the Angelikes therfore serueth against the Papists, that inuocat, worship, and say Masses in the honour of Angels.

20. S. Augustine taxeth the Seuerians for their forged mi∣racles. Philumena one of that sect, as he testifieth, de haeres. c. 24. did worke a strange miracle drawing a loafe of bread out of a narrow mouthed glasse. but all their miracles are nothing to the popish miracles reported in legends. Bellar∣mine maketh miracles a marke of the Church. heerein there∣fore they resemble heretickes.

21. The Tatians and Encratites condemned mariage, as not so pure, as single life. so likewise Papists thinke that it cannot stand with the perfection of orders. in the chap. proposuisti. dist. 82. they call mariages fleshly pollutions. and in their legends account them corruptions.

22. As the Manichees condemned mariage in their Priests called electi, so do the Papists. they abstained from the cup in the eucharist as Leo ser. 4. de quadrages. doth testifie, and as it may be gathered out of the chap. relatum. and comperi∣mus, dist. 2. de consecrat. and so doe the Papists. the Mani∣chees giue Christ no solide body, and place it in diuers pla∣ces. this heresie therefore is also common with them to the Papists. lastly both Manichees and Papists abstaine from flesh in their fasts, but vse other delicate and banqueting dishes.

23. From Montanus the Papists haue receiued their laws of fastings, and learned to aduance their vnwritten traditi∣ons. from him also they haue borrowed their sacrifices for

the dead, and their doctrine of purging small sinnes after this life. S. Augustine epist. 86. ad Casulanum sheweth, that he found not in any commaundement of Christ or his Apostles what daies we are to fast, and what not. as Apollonius, & Eusebius write li. hist. 5. c. 57. he did first appoint lawes for fasting. Ter∣tullian montanizing in his booke de corona militis, derineth sacrifices for the dead from tradition, and from his Para∣clet. and in his booke de anima, teacheth that small sinnes are done away after this life. Epiphanius in haeres. 48. shew∣eth, that Montanus disputed, that the scriptures were not perfect. and with him in this point do Papistes concurre.

24. The Papists take Rome to be their Hierusalem, as the Pepuzians did the town of Pepuza. and both of them admit women to baptize. nay among the Papists we read of a wo∣man that was Pope, which was a degree aboue the Pepuzi∣ans, that neuer made a woman chiefe priest.

25. With the Catharists the Papists bragge of their me∣rits, purity and perfection. further they will not admit he∣retickes relapsed. lastly as the Catharists, so Papists sometime vse rebaptization, as the histories of France and Flanders te∣stifie against Papists.

26. The Iacobites and Armenians were condemned for heretikes for making the images of God the father, and God the holy ghost. Imagines, saith Nicephorus lib. hist. 18. c. 52. patris & spiritus sancti effigiant, quod est perquam absurdum. yet doe the Papists offend therein, and giue these images diuine honour; which is more than those heretikes did.

27. The worshippers of the crosse called Chazinzarij were reputed heretikes, as Nicephorus hist. lib. 18. c. 54. testifieth. crucem tantum, saith he, adorare & colere dicuntur. yet is ei∣ther tantum added, or else he meaneth they worshipped no images, but the crosse. for if he should say they worshipped not God, then had they beene pagans. with them also the Papists concurre. for they adore the crosse and pray to it, which I doubt, whether those foolish heretikes did.

28. The Collyridian heretikes worshipped the Virgin Mary and offered cakes in her honour. how then can the

Papists shift their hands of this heresie, that worship the Vir∣gin, and more deifie her then they did, offering their con∣secrated cakes; nay offring Christ himselfe, as they say, in her honour. some say they worshipped her as a God. but that doth not appeare by any presumption. some say they offered triangular cakes. as if Epiphanius did allow round cakes, and onely condemne triangular cakes, whose whole purpose was to shew, that she was not to bee adored. she was a virgin, saith he, and honorable, but not to be adored. he sheweth that to giue a∣doration to creatures is idolatrie, and gentilisme. non dominabi∣tur nobis, saith he, haeres. 79. antiquus error, vt relinquamus vi∣uentem, & adoremus ea, quae ab ipso facta sunt.

29. The councell of Franck ford vnder Charles the great condemned the second Nicene councell vnder Irene, and all that worshipped images set vp in churches; which is a plaine condemnation of the error of the Papists in this behalfe. they pretend that this councell was disallowed by Adrian the Pope. but what if Liberius should haue condemned the councell of Nice, when he ioined with the Arians? and what if Marcellinus, when he sacrificed to idols, should haue con∣demned Christian religion? shall all Christianity depend vpon one mans pleasure?

30. S. Augustine de haeres. c. 68. telleth vs of an heresie of certaine fellowes, that went barefooted. est alia haeresis, saith he, nudis pedibus semper ambulantium. the barefooted friers therefore and such as go on pilgrimage barefooted, are to take his report, as a sentence pronoūced against themselues.

31. The Apostolikes were condemned as heretikes, for that they receiued none into their communion, that had wiues, or possessed goods in propriety. for Clergie men and Monkes in those daies had both wiues and goods in property, as S. Au∣gustine de haeres. c. 40. sheweth: Apostolici, quise isto nomine ar∣rogantissime vocauerunt, saith he, non receperunt in suam com∣munionem vtentes coniugibus, & res proprias possidentes, quales habet Ecclesia Catholica & monachos & clericos plurimos. see therefore I pray you, how he excludeth Papists with the A∣postolikes out of the Catholike Church.

32. The Heraclites saith Isidore orig. lib. 8. c. de haeres. were heretickes that receiued onely Monkes, and excluded maried folkes out of their company. monachos tantum recipiunt, coniugia respuunt. they beleeued not also, that children dying yong should possesse the kingdome of heauen. and doe not all sects of Monkes and Friers among the Papists exclude married folkes out of their cloisters? doe not the Masse-priests also exclude all children dying before baptisme, yea where it was much desired, out of the kingdome of heauen?

33. Priscillian saith Augustine haeres. 70. disioined married folkes. his words are, coniuges disiungens. his followers to hide their filthie opinions and beastlinesse make no account to forsweare themselues. propter occultandas contaminationes & turpitudines suas habent in suis dogmatibus, iura, periura, secre∣tum prodere noli. they refuse also to eat flesh, as vncleane meat. and come not the Papists neere them in these points, that se∣parate Monkes and Priests that doe marrie from their wiues, and teach their schollers to forsweare themselues? the Rhe∣mistes in Act. 23. say that oathes taken against Papists, which they falsly call Catholikes, may and must be broken vnder paine of damnation. this periury is also allowed by 2. rinegued En∣glish traitours Allen and Parsons in their resolutions of cases of conscience, wherein they teach their schollers to play the villaines, and to periure themselues with a good popish con∣science. the Carthusians also and diuers Monkes forsweare eating flesh, which they cannot doe in reason, but that they thinke it lesse cleane than fish.

34. The Helcesaites make Christ in heauen to differ from Christ on earth, as Theodoret. de haeret. fab. c. de Helcesaeis doth testifie. Christum non vnum dicunt, saith he, sed hune quidem supernè, illum infernè. so Papists aboue make Christ visible and palpable. but in the Sacrament neither visible nor pal∣pable.

35. The Eutychianistes deny, that Christ after the vnion of the two natures had a true body, but as Leo signifieth ser. 6. de teiumo 7. mensis, a body without shape, dimensions or cir∣cumscription. they said also that Christ was both in heauen

and earth, at one time: against whom Vigilius disputing lib. 4. contr. Eutych. c. 4. saith, that the flesh of Christ, when it was on earth, was not in heauen, and being now in heauen, is not on earth. and these points of Eutychianisme the Papists haue re∣teined. for they say, Christs body is really in the eucharist, where no shape nor dimensions of a body do appeare. they saie also that Christs body is both in heauen and earth at one time, which taketh away all circumscription from Christs body, and is contrarie to the doctrine of Vigilius. Theodoret also Dial. 2. doth refute this heresie by similitude of the eu∣charist; for that the substance of bread remaineth in the Sacrament after consecration.

36. The Papists also in many points conspire with the enemies of Gods grace the Pelagians. Augustine de haeres. c. 88. saith that they hold, that without grace a man may per∣forme all Gods commandements. and Bellarmine de grat. & lib. arb. lib. 5. c. 5. & 9. hath these words, solis naturae viribus posse aliquem ad breuissi••ū tempus omnia sernare, scilicet, diui∣na mandata. he shifteth off the matter by adding, quoad sub∣stantiam operis. but the Pelagiani no doubt being pressed would say so much. nay if man haue freewill, as well to ob∣serue the law, as to breake the same; then must he needes be able alwaies to performe all the law by force of his freewill.

The Pelagians beleeue, that a man may bee without all sinne; so likewise doe the Papists in effect. for they say, that euery man hath freewill to abstaine from all sinne, and Bel∣larmme lib. 4. de iustific. c. 11. saith that man is able to performe the law of God perfectly: of which it followeth necessarily, that he may be without sinne. for he that performeth the law of God perfectly, is without all sinne.

They teach that concupiscence by baptisme is sanctified, and being before euill, doth afterward beginne not to be euill, as may be collected out of S. Augustine lib. 6. contr. Inlianum c. 6. and their argument is, for that the guilt of concupiscence is remoo∣ued by baptisme. the Papists also hold, that concupiscence after baptisine is no sinne, and of this it followeth, that con∣cupiscence is sanctified by baptisme.

The Pelagians say, that we haue a strong and firme freewill not to sinne, and the censurers of Colein̄ and Bellarmine in diuers places affirme, that sinne is subiect to our will, and that man by freewill hath power to doe good, and to ab∣staine from euill. he that list to fee diuers other points of concordance betwene Papists and Pelagians, let him read my last challenge. Andradius handling the point of freewill saith, that Philosophers by force of their freewill were able to atteine true faith and iustice, by which they might be sa∣ued. doe not then Papists come neere Pelagians?

37. The Donatistes, as S. Augustine saith haeres. 69. belee∣ued, that Christs church was confined in Afrike, and remained in the faction of Donatus. quod ecclesia Christian Africa, & Do∣nati parte remanserit. they rebaptized also catholike Christi∣ans. the Papists likewise confine the church within the iu∣risdiction of Rome, and saction of the Pope. they presume also to rebaptize better Christians then themselues.

38. As the Circumcellions, so the Papists thinke it merito∣rious to kill all that are opposite to their sect, as the practi∣ses of Pius the fifth, Sixtus the fifth, and other Popes against Queene Elzabeth, the French King Henry the third and fourth, Prince Maurice and diuers other Christian Kings and Princes, the massacres of France and Flanders doe shew. Sixtus Quintus did commend the execrable murder com∣mitted by Iames Clement a Dominican Frier. Iohn Ghineard a Iebusite was hanged for mainteining the bloody doctrine of murdring Princes excommunicat by the Pope.

39. Sigebertus Gemblacensis doth accompt it an heresie to beleeue, that the Pope can assoile subiects from their o∣bedience, or excommunicat such as will not rebell against Princes. haresis saith he, pestilentissima populū percellit. yet this heresie doe Papists mainteine both by their doctrine, and practise.

40. The Audeans or Anthropomorphites did imagine God to haue a shape and figure like to a man. which if the Papists doe not beleeue, then why doe they worship God the father in the similitude of an old man? and if this bee

not the likenesse of God, but of an apparition, why doe they giue Gods honor to their owne fancies?

41. Origens heresie was, that he beleeued, that the dam∣ned might in the end be saued, as Augustine de haeres. c. 43. shew∣eth. from this they digresse not far, that beleeue that Traiaus soule was fetched out of hell by the praiers of Gregorie. fur∣thermore if Purgarorie be in hell; why may not soules as wel be fetched out of other partes, as that part of hell?

42. Eunomius taught, that so a man were of his religion, it skilled not greatly what sinnes he committed. asseuerabat, saith S. Augustine de haeres. c. 54. quod nihl cuiquam obesset quorum∣libet perpetratio ac perseuerantia peccatorum, si huius, quae ab ipso docebatur, fidei particeps esset. so likewise the Popes grant indulgences to all those, that fight for their sect, whatso∣euer outrages and villanies they haue committed. neither do Priests refuse absolution to any of their sect, if they be ruled by them. Bellarmine lib. 2. de eccles. c. 2. requireth neither faith, nor vertue in a Christian, if he professe outwardly the Romish faith.

43. The Apostle 1. Tim. 4. doth condemn them as heretiks, that forbad men to mary, & entoined them abstinence from certaine meats. recte posuit prohibentium nubere, saith Theodo∣ret in 1. Tim. 4. ne{que} enim caelibatum, aut continentiam vitupe∣rat, sed eos accusat, qui lege lata ea sequi compellunt. but Papists by lawes forbid the mariage of Priests, and of such as haue vowed single life, and haue made diuers lawes against eating flesh, burning all that teach otherwise.

44. The heretikes called Anomi were condemned for corrupting the law of God. but I haue shewed that the Pa∣pists by their irregular doctrines and traditions haue not on∣ly corrupted it, but also disanulled it for the most part.

45. Irenaeus aduers. haeres. c. 2. rangeth them among he∣retikes, that accuse scriptures, as if they were not right, or not of authority, or diuersly to be vnderstood, or not sufficient with∣out tradition. quasi non rectè habeant, neque sint ex authoritate, & quia variè sunt dictae, & quia non possit ex his inueniri ve∣ritas ab his, qui nesciant traditionem. all which qualities are

incident to the Papists. for they complaine of their flexibi∣lity and insufficiency, and without the churches determina∣tion make them to vs of no authoritie. Tertullian lib. de prae∣scrip. aduers. haeret. saith some heretikes by their hand, others by expositions peruert scriptures; alius saith he, mancel scrip∣turas, alius sensu expositiones interuertit. the Papists excell in both. for by their additions and false versions they haue fal∣sified scriptures, and their commentaries in cases controuer∣sed are nothing but peruersions and false expositions of scriptures. Turrian writing against that worthy seruant of God Master Sadeel, doth call the scriptures delphicum gladi∣um, or an instrument seruing to diuers purposes. others call them a nose of waxe, or a shipmans hose: some esteeme them a matter of strife.

46. Isidore lib. 8. orig. c. de haeres. doth declare them to be heretikes, that doe otherwise vnderstand the scriptures, then the meaning of the holy ghost requireth. quicunque aliter scripturam sacram intelligit, saith he, quàm sensus spiritus san••••i flagitat, licet de Ecclesia non recesserit: tamen haereticus po∣test appellari. but this is a common fault of Papists through∣out all their bookes of controuersies and commentaries.

47. As the Herodians did giue the title and honour of Christ to Herode, and were therefore reputed heretickes by Damascene lib. de haeres. so the Papists do giue Christs titles and honour to the Pope, calling him the head, and foundati∣on, and spouse of the Church: yea the king of kings, and Christ. why then should they not be called papall heretickes, aswell as the other Herodian heretickes?

48. Damascene accounteth them heretickes, that were e∣nemies to the knowledge of Christians, and misliked their study of scriptures. Gnosimachi, saith he, omni Christianorum cognitioni ac scientiae ita aduersantur, vt vanum & minus neces∣sarium laborem esse dicant corum, qui in diumis scripturis ali∣quam exquirunt scientiam. the Papists likewise condemn lay∣men, that read & study scriptures especially in vulgar tongs, and commend ignorance. they doe also speake high commendations of a colliars faith, and thinke it sufficient,

without more adoe, that they beleeue, as the Church doth.

49. The Ethnophromans are likewise put in the role of heretickes, for that they brought in diuers heathenish du∣stomes into the church, as we may read in Damascene de hae∣resibus. if then the Papists haue their right; they are there also for their carnenal, candle bearing, holie water, censing of images and infinite such trickes to bee calendred among heretickes.

50. The dislike of second mariages expressed c. de his. 31. q. 1. and for that they debarre such from Priesthood, is bor∣rowed from the Montanists.

51. In the Roman Cathechisme part. 1. in exposit. 3. art. fid. they teach, that our Sauiour passed out of his mothers wombe, as the raies of the sunne do pearce through the sub∣stance of glasse. quomodo solis radij concretam vitri substanti∣am penetrant. but this heresie doth quite ouerthrow the ar∣ticle of the natiuity of our Sauiour.

52. The conuenticle ofa Trent teacheth vs alwaies in this life to doubt of Gods fauour towards vs, and of our own saluation. but this heresie sheweth that the Papists teach infidelity, ra∣ther then true faith.

53. Finally if heresie be an opinion contrarie to faith as Ocham saith, or to scriptures, as Robert Grosthed affirmeth, apud Matth. Paris in Henrico 3. or to conclusions deduced out of scriptures, as the councell of Basil signifieth apud Aen. Sylu. de gest. concil. Basil. lib. 1. then are all the opinions of Papists condemned by the church of England for heresies, as being repugnant to canonicall scriptures, and the faith de∣duced out of them.

And these heresies albeit anciently condemned are yet generally holden by the Papists. but if I should rehearse the particular heresies of Popes and their chiefe doctors, there would be no end of the rehearsall. Gelasius the Pope in his epistle to the Bishops of Picenum saith, that the substance of man is depratied by originall sinne. which importeth rather the destruction of nature, than the losse of grace, according to his opinion.

The master of sentences lib. 2. dist. 31. teacheth, [unspec 2] that the flesh only, and not the soule is made vncleane by originall sinne.

Likewise lib. 1. dist. 24. [unspec 3] he saith that names of number put nothing in the Trinity, which ouerthroweth the real distin∣ction of the three persons in the Trinity.

Againe lib. 1. dist. 17. he saith, [unspec 4] that the holy ghost is no∣thing but charity, whereby we loue God. his addendum, saith he, quòd ipse idem spiritus sanctus est amor, siue charitas, qua nos diligimus Deum & proximum. which ouerthroweth the sub∣sistence of the holy ghost.

Iohn the 22. [unspec 5] as we read in the letters of Michael Cesenas placed after the workes of Occham, denied the personall di∣stinction of the father, the sonne, and the holy ghost. he de∣nied also that the soules of the faithfull do see God before the day of iudgement.

The abbot Ioachim, [unspec 6] as we read in the chap. damnamus. de sum. trin. & sid. cath. saith, that the father, the sonne, and the holy ghost are one, non vnitate essentiae, sed collectionis tan∣tum, not by vnity of essence, but by vnity of collections as diuers citizens make one people: which ouerthroweth the vnity of the diuine essence.

Albert vpon the first booke of sentences dist. [unspec 7] 9. and Tho∣mas Aquinas in scripto confesse, that speaking of the persons of the Trinity, we may say three eternals adiectiuely; which is direct against the Creed of Athanasius.

The Friers of the order of Dominicke and Francis, [unspec 8] anno D. 1243. as Matth. Paris testifieth in Henrico 3. p. 593. taught, that the diuine essence is not formally the same in the holy ghost, that is in the father and the sonne: which may not stand with the deity of the holy ghost.

Augustine Steuchus in princip. genes. saith, [unspec 9] that coelum em∣pyreum was coeternall with God. hee might as well haue made two Gods.

The same man in Genes. 2. saith, [unspec 10] that Adam should haue di∣ed, although he had neuer sinned. he denieth also that sinne is the cause of death, opposing his opinion to the Apostles do∣ctrine Rom. 5.

Hector Pintus in Danielis 12. denieth the resurrection of infants dying not baptised.

To let others passe for this time, [unspec 11] and to talke only of the rubicundious Cardinal Bellarmine, whom our chatemiticall Masse-priests, call master, first lib. 2. de Christo. c. 26. hee saith, that it is not repugnant to one person, to be both the sonne and the holy ghost; as if there could be three persons, there being but two onely.

Secondly euery act, whereby virginity is lost, [unspec 12] he calleth coinquination and turpitude, lib. 1. de matrimonio c. 5. as if the mariage bed were not truely vndefiled, as the Apostle saith Heb. 13.

Thirdly he saith, that Christ neuer had, [unspec 13] but the Christian church for his spouse, de cleric. lib. 1. c. 24. which excludeth the church of God before Christ from his espousals, and from the right of the Catholike church, which is truely his spouse.

[unspec 14] Fourthly in his booke de bonis operibus hee seemeth to allow community of wiues.

In his second booke de amiss. grat. c. 18. he teacheth, [unspec 15] that the magistrate sinneth not, in appointing a seuerall place of the city to common whores, like a lusty Cardinal allowing whores, but like a false Apostle condemning mariage.

In his booke de monachis c. 14. [unspec 16] he saith the Saints doe par∣ticipate the nature of God. but better diuines than hee define, that Gods essence is incommunicable.

In his first booke de purgatorio c. 10. he confesseth, [unspec 17] that a man may be called his owne Sauiour and Redeemer. thus he hath brought his schollers to a faire passe. for diminishing and de∣nying the merit of Christ in our formall iustification, and re∣demption, he would make them beleeue, that euery man may redeeme and saue himselfe.

And thus you haue seene a large packe of popish heresies at the first suruey. but wee shall adde more, if neede bee, at our next.

Notes

• a

  sect. 6.