OPPOSITIONS OF THE WORD OF GOD, TOGETHER WITH THE DOCTRINE OF THE ROMANE CHVRCH. Moreouer, what points are held by the same Church, which she hideth from those whom she meaneth to draw to her faction. Written by PETER MOVLEINE, Minister of the word of God in Paris, and translated by A. S.
LONDON Printed by WILLIAM STANSBY for Richard Moore, and are to be sold at his shop in Saint Dunstanes Church-yard in Fleete-streete, 1610.
To the Reader.
GEntle Reader, both the Argument of this short Treatise (the better part of which consisteth in Oppositions, which the more plainely they bee set downe, the more clearely they appeare) and the purpose of the Author (who made it for the vn∣learned) hath made me to abstaine from the flo∣wers of Rhetorique in the translation thereof, wholy applying my selfe to expresse the Authors meaning, as knowing that there is nothing heere but for the simple, who ought rather to be instru∣cted then delighted in matters of Religion. Par∣don the Translater hereof, that hee nameth not himselfe, since that he had rather purchase profit to others, then vaine-glory to himselfe. The name of the Author is a sufficient patronage for the booke, who is so acute, and subtill in controuer∣sies of Religion, that he neuer disputeth, but with∣all he refuteth. Many bookes haue beene written of this Subiect, but none as yet so fitted to the ca∣pacitie of the vulgar, neither comprehended in so Page [unnumbered] fewe leaues. Here are no nice distinctions to di∣stract the ignorant, but onely those Papisticall errours are here shewed, which are repugnant to the written verity. Let intention accompanie thee in reading, discretion in iudging, gratulation in profiting: and if thou beest profited, then shall I count my selfe to haue well translated. Fare∣well.
Thine or not thine, A. S.
OPPOSITIONS OF THE WORD OF GOD, TOGE∣ther with the Doctrine of the Romane Church.
I cannot rank my selfe with the Romane Church, because shee teacheth things disagreeing with the word of God, contained in the holy Scrip∣tures.
GOD forbiddeth to add any thing to* his worde: ¶ The Romane Church in way of contradiction doth add many thinges thereunto: as inuocation of Saints, adoration of Images, the Com∣munion vnder one Species or kinde, a prohibition to eate flesh vpon certaine dayes; prayer in a tongue not vnder∣stood of the people, the satisfaction of Saints for the sinnes of others, the single life of Priests, confirmation, Auriculer con∣fession, the deliuerance of soules out of the fire of Purgatorie by the indulgences of the Pope, the Iubily at the end of euery fiue & twenty yeares for the remission of all sins, pardons for a hundred thousand yeares and more, the Lymbus for In∣fants: the institution of Masse Priests, who vaunt that they sacrifice Iesus Christ, pilgrimages to visite reliques, the diuers charges giuen to Saints, as to one to cure the tooth-ake, to another to be patron of the Shoomakers, to another to go∣uerne Page 2 Spaine, or France. Particuler Masses, said in a corner of the Church, at the request of some particular man who payeth for them, Masses without Communion, and without assistants: Masses for the corne, heards of cattell, &c. The ho∣ly beades which are distributed to procure a hundred yeares pardon of sinne. The Agnus Dei which the Pope sanctifieth, giuing them vertue and power against the diuell, and against sinne, the custome to baptise bells, ships, &c. And a thou∣sand such follies, of the which there is not so much as one word extant in the word of God.
God forbiddeth to diminish his word, or take any thing* from it. ¶ On the contrary side, the Church of Rome hath ta∣ken away the second commandement of God, out of the Ca∣nons of the Masse, in the which is contained an expresse pro∣hibition to make any resemblance of any thing, which is in heauen aboue, and in the earth beneath, in way of worship. With the like impudencie haue they tooke from the Bible* these wordes: that the seede of the woman (namely Iesus Christ) should bruse the head of the serpent: saying, that it should be read thus, that the woman shall bruse the head of the serpent: giuing that honour to the virgine Mary, which is due to our Sauiour Iesus Christ.
Saint Paul saith, that the holy Scriptures are able to make* vs wise vnto saluation: ¶ On the contrary side, the Church of Rome teacheth that the word of God is insufficient to de∣clare the truth: that it was not instituted to be the rule of our* faith: that it is but a peece, or part of that rule. And that it is not the principall, and soueraine Iudge in doubts and con∣trouersies of Religion: but that this prerogatiue of right be∣longeth to the Church of Rome.
The Apostle S. Paul in his Epistle to the Romanes, threat∣neth the Church of Rome, that shee should be cut off, if shee perseuered not, or if shee grew high minded. ¶ On the con∣trary Page 3 part, the Church of Rome at this present day vaunteth, that she cannot erre: and that her head, to wit the Pope, can∣not become an heretique.
God doth exhort vs to reade the holy Scriptures, not that* excepted which is most obscure in them, as the Reuelation, and the Prophets. ¶ On the contrary side, in the Church of Rome the people are not permitted to reade the holy Scrip∣tures, least they become heretiques; neither doe they suffer the word to be read in a tongue vnderstood of the people.
The Apostle S. Paul would haue vs pray and speake in the* Church, in a tongue vnderstood of the assistants; and saith, that he had rather pronounce in the Church fiue words with vnderstanding, then tenne thousand in a tongue not vnder∣stood. ¶ On the contrary part, in the Church of Rome the diuine seruice is said in an vnknowne tongue, and the peo∣ple are accustomed to pray to God without knowing what they say: from whence it commeth to passe, that oftentimes they say a Pater noster, before the Image of S. Nicholas, or S. Roch, and say an Aue Maria, as if it were a prayer.
The same Apostle holdeth it a thing impossible for a man* to call vpon him, in whom he beleeues not, saying, how will they call vpon him in whom they haue not belieued? and all the prayers of the holy Scripture are addressed to God: ¶ On the contrary side, in the Church of Rome they inuoke them, in whom they beleeue not, and addresse their prayers to the creature.
The holy Scripture teacheth vs, that God alone knoweth* and searcheth the hearts of men. ¶ On the contrary side, the Church of Rome telleth vs, that the Saints know our hearts, and thoughts.
The holy Scripture presenteth Iesus Christ, as him who*Page 4 hath giuen himselfe a ransome for vs: and moreouer sayth that saluation belongeth to him alone. ¶ On the contrary side in the Romane Church it is taught, that the Saints and* Monkes haue done and suffered more then they ought, and beyond their duety, for the payment and absolution of the punishment due to their sinnes, and that this ouer-plus ser∣ueth for the payment and acquitting of other mens sinnes: wherefore in the Masse and prayers of the Church of Rome, they pray not onely to God, through the intercession of Saints, but also ground their demands vpon their merites.
Saint Paul saith, that euery one carrieth his owne bur∣den.* ¶ On the contrary side in the Church of Rome they teach, that by fasting, afflicting our selues, and giuing to the Church, we may beare the paine due to the sinnes of our friends, as also that we may shorten their torment in Pur∣gatorie.
The holy scripture termes Iesus Christ our onely aduo∣cate and mediator, who sitting at the right hand of God ma∣keth* intercession for vs, and who loueth vs with a Soueraign loue, euen to thrust himselfe into the iawes of death to saue his enemies. ¶ On the contrary side, the Romane Church setteth him foorth like a seuere Iudge, full of wrath and* indignation against vs, till the Virgine Mary standing before him, appease his anger, and turne his indignation from vs.
God in his law forbiddeth all men to represent him by a∣ny* resemblance or picture whatsoeuer. ¶ On the contrary side the Church of Rome painteth foorth the Trinity most grossely.
God forbiddeth in his law to bow before the likenesse or similitude of things, that are in heauen aboue or in the earth* beneath it. ¶ On the contrary side, in the Church of Rome they kneele before the Images of Saints, doe reuerence to Page 5 them, carry them in procession, cloth them, put them on cleane caps euery holy-day, light candles by them: and to shew some holines to be in the Image, they will haue of one and the selfe same Saint many Images, one of the which shall be visited, and honoured, another abandoned and forsaken.
The Apostle S. Paul saith, that whatsoeuer is done with∣out faith, is sinne. ¶ On the contrary side in the Church of* Rome they teach, that those, who are Infidels, and without faith, doe neuerthelesse good workes, and merite by them, which they call merits of congruity.
The holy Scripture speaking of man, not regenerate, and* as he is in his owne nature, saith, that all the thoughts of man are at all times euill, and that he is dead in sinne, and that we cannot so much as will what is good. ¶ On the contrary side in the Church of Rome they teach, that man not regenerate, hath freewill, and hath the power to chuse what is good.
Saint Paul calleth the concupiscence which remaineth in* the faithfull, sinne. ¶ On the contrary part the Church of Rome teacheth, that it is not sinne.
The holy Scripture saith, that there is no man without sinne, and that we all faile, and fall in many things: and Iesus* Christ commaundeth his Apostles, and vs all, to repeate this often, Forgiue vs our trespasses: Iob, Dauid, S. Paul acknow∣ledge themselues to be sinners. ¶ On the contrary side in the Church of Rome they teach, that man can fulfill the law, and by consequence, be without sinne: nay, which is more, they teach that man can doe more, then God commandeth in his law to be done: although hee commaund vs to serue him with all our hearts, with all our soules, & with all our might.
The Apostle Saint Paul saith, that all our sinnes are forgi∣uen* vs freely, or as we commonly say, gratis, and that the Page 6 blood of Iesus Christ doth clense vs from all our sinnes. ¶ On the contrary side, in the Church of Rome they teach that our sinnes are not forgiuen vs freely: but that wee must pay satis∣faction for them, and indure paine for them, both in this life, and in Purgatory: and that besides the blood of Iesus Christ, we must haue another clensing and purification of ours in the fire of Purgatorie, from whence there is no deliuery be∣fore the last penny be paid.
The spirit of God saith, happie are those which die in the* Lord, and that they rest from their labours: in like manner those which walke in Gods wayes, when they die enter into peace: and repose themselues in their beds: Item, that it is ordained that euery man shall die once, and after that shall iudgement come, without making mention of any fire,* through which we must passe before we come to iudgement: and the Scripture witnesseth to vs of the good theefe, that the same day which hee died, his soule entred into Paradise: and of Simeon, that he is entred into peace: and of Saint Paul that hauing finished his course, he receiued a Crowne of glo∣ry. ¶ On the contrary side, in the Church of Rome they teach, that the soules of the faithfull are carried into a fire, there to be tormented for a long time together, as appeareth by the pardons for an hundred thousand, and two hundred thousand yeares. For this reason also are Masses saide, for such as haue beene beneficiall to the Church foure or fiue hundred yeares agoe.
The holy Scripture calleth eternall life a gift, and an inhe∣ritance.* ¶ On the contrary side, in the Church of Rome they teach, that wee purchase life euerlasting by our merits, not∣withstanding that Iesus Christ hath taught vs, that when we haue done all that we can doe, we are vnprofitable seruants.*
The remission of sinnes is set forth in the Gospell, as a gift promised to those who belieue in Iesus Christ. ¶ On the con∣trary*Page 7 part, the Pope remitteth sinnes of all sorts, be they ne∣uer so lewd, and enormous, not as one who inuiteth, and sum∣moneth sinners to apprehend the grace, which is purchased for vs by Iesus Christ: but he giueth the remission of sinnes in the forme of Arrests, and Letters Patents, sealed with leade vnder the Ring of the fisher, as if a King did speake, and not an Heraulde of the grace of God.
Remission of sinnes is published in the Gospel, and decla∣red* to all men of all nations whatsoeuer. ¶ On the contrarie side in the Church of Rome: the remission of sinnes is tied to one certaine day, to one certaine place, to one certaine yere, and to one certaine Conuent, whether the people are bound to goe to seeke pardons for their sinnes: in like manner the full pardon of all sinnes is published at Rome, in the yeere of Iubile, which is renewed very often: to wit, at the end of e∣uery* fiue and twentie yeeres: from whence it followeth, that the remission of sinnes is easily to be obtained, but hard to be obtained by them who dwell farre off, especially if they bee sicke, feeble, or are destitute of horses: as also that God is more mercifull in the yeere of Iubile, then in any other yeres, & that the prayers made in the Churches of the Gray-Friers, where the Iubile is kept, are better then those which are made at the Iacobins Conuents: counting it a great vnhappinesse to die a little before the Iubile: whereas he that dieth inconti∣nently after the Iubile goeth directly into Paradise.
Iesus Christ sayeth that happie are the poore, for theirs is* the kingdome of God. ¶ On the contrary side in the Church of Rome it may be said, Blessed are the rich: for they haue where with all to pay for Masses after their death, the which Masses are of power & vertu, to take away & nullifie the pain of Purgatorie: they say more particular Masses for the poore, the order of begging Friers neuer goe to visite a dying man, except he be a man of wealth: they say no Masses for nothing: in briefe with the Church of Rome, euery thing is solde, Page 8 buriall, the ringing of Bels, Confessions, Prayers, Remissi∣on of sinnes; besides this, boxes set in order to inuite the peo∣ple to contribute to the Church, although she haue the third part of the reuenues of the kingdome: and the Pope bestowes* Bishoprickes vpon this condition that he shall haue the first yeeres rent.
The Apostle Saint Paul teaches vs, that we are iustified by* faith onely, and not by the workes of the Law. ¶ On the cōtrary side the Church of Rome teacheth, that a man is iusti∣fied by his works: not only by that iustification towards men, (which S. Iames maketh mention of) but also toward God.
Saint Peter saies, that whosoeuer beleeues in Iesus Christ* shall haue remission of sinnes: and Saint Paul, that whosoe∣uer beleeues in Iesus Christ, shall be iustified. ¶ On the con∣trary side, in the Church of Rome they teach, that euery man that beleeueth is not iustified, neither hath alwayes remission of his sinnes, since that as they say, to beleeue and to haue faith, is onely to hold for truth all what God hath saide; all which the diuels and many of the wicked beleeue.
God would haue vs to approach before him with bold∣nesse* and confidence, through the faith which wee haue in Iesus Christ: and that wee retaine to the end the assurance, and glory of our hope: and Iesus Christ doth assure vs, that whosoeuer beleeueth in him shall not perish, but haue life euerlasting. ¶ On the contrary side, the Church of Rome cal∣leth this confidence and assurance, a presumption: teaching the people that they should doubt of their saluation. From whence ensueth, that he who is in his death-bed, and belee∣ueth in Iesus Christ, ought to doubt of the truth of the pro∣mise of God, who saies, that whosoeuer beleeueth in Iesus Christ, shall haue life euerlasting.
Saint Paul hauing said, that all our sinnes are forgiuen vs*Page 9 freely: addeth in another place, that where remission of* sinne is, there is no more sacrifice for sinne, and that Iesus Christ doth not offer himself often for vs. ¶ On the contrary side, in the Church of Rome they offer euery day sacrifice propitiatory for the redemption of our soules, and they pre∣tend to sacrifice Iesus Christ himselfe, although the Scripture teacheth vs, that Iesus Christ hath a true humane bodie, as we haue, the which is placed at the right hand of God, and is contained in heauen, from whence he shall descend at the day of iudgement.
Iesus Christ forbiddeth his Apostles to raigne one ouer* another: and S. Paul saies, that hee was in nothing inferiour to the most excellent Apostles: as also that hee had not his charge from any man, but from Iesus Christ. ¶ On the con∣trary side in the Church of Rome, they make S. Peter the head and the Prince of the Apostles, hauing authority and commaund ouer them, as if they were all subiect vnto him: in like manner the Pope willeth all other Bishops to take their charge of him.
S. Paul would haue a Bishop to be the husband of one* wife, and that he keepe his children in all obedience toward him. ¶ On the contrary side, in the Church of Rome Ecclesia∣sticall persons are forbidden to marrie: a doctrine which the* same Apostle calleth the doctrine of diuels.
The word of God would haue vs, when we are inuited by* Infidels, to eate whatsoeuer is put before vs, without making a conscience so to doe. ¶ On the contrary side, those of the Romane Church being inuited by vs, would make it a con∣science to eate of all that we set before them we (I say) whom they name Heretiques, and ranke with Infidels.
S. Paul would haue all men to be subiect to the higher po∣wers,* and to Princes, who carrie the sword to doe iustice. Page 10 ¶ On the contrary side, those in the Church of Rome, who haue retired themselues into a Conuent, are not onely free from the power and commaund of their Princes: but also of their fathers and mothers.
Our Sauiour Iesus Christ distributing the cup in his last* supper, said, Drinke of this all, and S. Paul willeth, that euery one hauing proued and searched himselfe, drink of this Cup. ¶ On the contrary side, in the Church of Rome the Priest alone drinketh, and the rest of the people feedeth vpon one Species or Kinde onely.
Our Sauiour Iesus Christ distributing the bread, sayd, take,*eate. ¶ On the contrary side, in the Church of Rome the Priest in the Masse eateth alone, yet notwithstanding in way of mockage, he saies, take, eate; and prayeth for all those who haue eaten and participated at the Altar, albeit himselfe ea∣teth* and drinketh alone.
Our Sauiour Iesus Christ calleth that which he gaue to his Apostles, the fruit of the vine. ¶ On the contrary side, in the Church of Rome they teach, that it is not the fruit of the vine, but bloud.
S. Paul saies, that hee brake bread in the Lords Supper,* with these words, the bread which wee breake: and himselfe fiue times together saith, that we eate bread. ¶ On the contrary side, in the Church of Rome they teach that it is not bread, but Iesus Christ, as great, and as tall as hee was vpon the Crosse: and moreouer in breaking him with their teeth, they breake him not; but remaineth whole in euery part & peece of the host, or Sacrament.*
S. Paul calleth the Sacrament, which Christ ministred to his Apostles, the Supper of the Lord: but in the Church of Rome at this day there is a number of Masses different in ce∣remonies, Page 11 different in the end, and purpose for which they* are made: which are high or low, dry, or current: there haue you a Masse for S. Geneuiefue, S. Michael and others.
Beside these doctrines and many more, contrary directly to the word of God, and besides those which are not con∣tained in the holy Scriptures, but inuented by men vnder the name of Traditions; there remaineth as yet a meruailous abuse committed in the ceremonies of the Romane Church: of the which some are superfluous, and ridiculous: other some contrary and repugnant to the honour of God, and his word: all in general, excessiue in number, & yet held more necessarie then doctrine it selfe. The superfluous and ridiculous cere∣monies amongst others, are those which the Priest obserues in the Masse, in the which hee maketh a thousand turnings, faigneth to sleepe, mutters out his words softly, makes his taile to be lifted vp, causeth a bell to be sounded, &c. Item the salt, and spettle in baptisme, the blowe, and the band which the Bishop giueth in the confirmation. In like maner those which the Pope obserueth in the Procession, causing God to be caried vpon a Hackney, with a Lanterne before him to giue him light, together with many such like absur∣dities. The ceremonies contrarie to the word of God, are no fewer in number; as when the Priest turneth his backe to the people, lifteth vp the Host behinde, muttereth out the words of Consecration for feare to be vnderstoode, speaketh in an vnknowne tongue, &c. For Iesus Christ hath done the quite contrary vnto this: as also the adoration of the Host is cleane contrary to that which the Apostles did, who sate at the Table not adoring it, acknowledging as it were, that it was not God, which they receaued, and eated, and that they offered not any sacrifice propitiatory: of this kind are so ma∣ny feasts, which fight with the law of God, the which saith, Sixe dayes shall thou labour, &c. But the wont is, that these ce∣remonies* and humane intentions are placed aboue the word of God, and his Commandements: for he that hath blasphe∣med Page 12 the name of God, shal not be so abominable vnto them, as he that eateth flesh on good Friday, which neuerthelesse is the day on the which Christ ordinarily did eate the Paschal Lambe, and holy dayes with them are celebrated and reue∣renced with more solemnity then Sunday: and at Rome it is a lesse matter to be a despiser of God, and be giuen to vnna∣turall vices, then to detract from the Popes holinesse: For this latter point a man is burned quicke, and the people are instructed to talke of Procession, Chapelots, or Beades, Ima∣ges, Reliques, Iubilies, ornaments of Altars, &c: but of the mysteries of our redemption, of the sauing grace in Iesus Christ, and the whole doctrine of the holy Scriptures they are wholly ignorant, and are to them as clasped bookes.
To conclude, I abhorre the pride of the Pope, and do not see that he doth any thing that S. Peter did, of whom he stiles himselfe successour: neither that S. Peter did any thing which the Pope now doth: For S. Peter preached the Gospell with patience, zeale, and pouerty. ¶ On the contrary side, the* Pope preacheth not at all, but giueth and taketh away King∣domes, causes himselfe to be carried vpon the shoulders of men, makes Kings hold his bridle, Emperours kisse his Pan∣table: nay, he maketh his houshold seruants, and Cardinals goe before Kings, he neuer saluteth any man; nor doth euer reuerence to any man: hee pulleth soules out of Purgatorie, absolueth and dispenseth with Oathes, promises made vnto God: he weareth a triple diademe; and giueth pardons for* millions of yeares, hee nameth himselfe in his Canons, decre∣tals, and extrauagants, God, Spouse of the Church; hee calleth his ordinances Oracles, that is to say answeres of God: hee braggeth that all power both in heauen and earth, is giuen him, that all law, and right is in the closet of his owne breast: also that hee cannot erre in faith: that hee can send soules to hell by troupes, without any person daring to controule him: and hauing made lawes for the Church, will not be sub∣iect to them himselfe. Moreouer, because there is no salua∣tion Page 13 without the Catholique and vniuersall Church, which is the assembly of the Elect, and faithfull, the communion of Saints, and the body of Iesus Christ himself being the head: and because there is no other meanes to be the body of Iesus Christ, but to cleaue fast to Iesus Christ, and that the way to be vnited with Iesus Christ, is faith: I do assure my selfe that beleeuing in Iesus Christ, I am of the Church, and shall haue life euerlasting: although the Pope doth excommunicate me; his thunderings and Canons are but charged with winde, a∣gainst those who build themselues vpon Iesus Christ, & trust in his word.
Certaine points held in the Romane Church, which they would hide from those, whom they meane to drawe to their faction,
THE Romane Church holdeth and teacheth, that a man cannot onely fulfill the Law, but also doe more then the Law doth prescribe, and doe better things and more perfect then GOD hath commaunded, which they call works of Supererogation.
Item, that a man may suffer more in this life then is neces∣sary, and more then is due to satisfie God for the paine due vnto his sinnes; which they call superabundant satisfactions.
Item, that these superabundant satisfactions of Saints,* Monks, and Martyrs, may be transferred to others, as well dead, as liuing, & turned into satisfactions for their sinnes.
Item, that the Pope doth heape vp these works, and super∣abundant* satisfactions in the treasure of the Church, and mingling them with the superabundant merites of Iesus Christ, doth distribute them by indulgences.Page 14
That the indulgences of the Pope extend themselues, euen to them that are dead, in such sort that the Pope doth draw soules out of Purgatory, by applying to them the merits and satisfactions of Saints.
And these pardons extend themselues to a hundreth thou∣sand, or two hundreth thousand yeares: at Rome in the Church of S. Bibiane, there are sixe hundred thousand yeares pardon on the day of all Saints, for those that will make some voluntary offer: there are found as yet greater Pardons then these in other Churches; as is to bee seene in the booke of* Romish indulgences, printed at Rome by the authority of Leo the tenth, &c.
Item, in the Romane Church they teach that wee must a∣dore images, this is to bee seene in the Councell which they name the seuenth, or the second of Nice: and in Cardinall Bellarmine, and others: also they picture GOD against the manifest prohibition made in the law of God in the second commandement, which therfore they haue cut off from their Houres and breuiaries against the expresse prohibition made in the fourth of Deuteronomy Ch. 4. Vers. 15. and 16.*
Item, to this day by the consentment, and approbation of the facultie of Diuinitie in Paris, in the yeare 1602. they haue reprinted the Psalter of the Virgin Marie, where she is called the first cause of Saluation of the world, the Inuentresse of grace, the Diuine Maiestie, she in whom wee alone place our hope, she which doth appease the indignation of Iesus Christ, when he is incensed against vs, the Spouse of God, &c.
In the Masse the Priest demaundeth the fauour of God, through merites of Saints: which is a language or manner of speech, which a Subiect dare not vse to his Prince. In the Breuiaries oftentimes such prayers are read: for the me∣rit of such a Saint or a Saintesse, giue vs life euerlasting: and the Priest bowing himselfe before the Altar, demandeth that it would please God to bee fauourable vnto him, for the me∣rits of those Saints, whose reliques are vnder the Altar.
In the Church of Rome they teach that a man ought to Page 15 Purchase the Kingdom of God by his own merits: nay which is more, they attribute to man merits ex condigno, that is, of themselues worthy, which may be a price worthie so excel∣lent a purchase, as is life euerlasting.
Item, they there teach, that vnder the earth there are foure stages, of which Hell is the lowest, next to that Purgatorie, next the Lymbus of little Children, which die without bap∣tisme, and who are depriued of euerlasting saluation; and aboue all those is Lymbus of the fathers, dead before the com∣ming of Iesus Christ in the flesh.
Item, they there teach, that Iesus Christ did not deliuer vs by his death from all punishment, due to our sinnes commit∣ted after Baptisme.
Item, they there teach; that the true bodie of Iesus Christ* is truely, and sensibly broken, and bruised in the Masse by the teeth of the faithfufull, and yet they teach, that if the Wafer were broken into a thousand peeces, that in euerie peece the bodie of Iesus Christ is whole, with all his parts, and members, as great, and as tall as he was vpon the tree of the Crosse: also they teach, that that which the Priest brea∣keth is no lōger bread, although S. Paul saith, The bread which wee breake, &c. They teach that the bodie is in the Cuppe, so that the Priest drinketh the bodie of Iesus Christ; & although euerie one saith that hee eateth God, and carrieth God, and that in the Masse he receiueth his Creatour; notwithstanding there hath not been any one hitherto that hath dared to say, that he drinketh God, or that God is in the Cup.
From the beginning of Massels, or Masse-bookes, there are* found Caueats, or rules of the Masse, in the which among many other Rules, it is commanded, that if a man hauing receiued the host, doe chance to cast it vp againe, that then he must licke it vp, and eat it once more as presupposing God to be in the thing which is vomited, but if it happe that a man hath not the heart and stomacke so to doe, he is then com∣manded to burne this vomited-stuffe, and to turne the ashes thereof into Reliques: the same also is commanded concer∣ning Page 16 rats, and wormes, who haue knawen, and eaten the sa∣cred host.
In the Masse the Priest saith, that hee offreth Iesus Christ* to God in a Sacrifice truely propitiatorie, and satisfactorie for the sinnes, as well of the liuing, as of the dead; yea, he offers him vnto God in honour of the Saints, as the words are ex∣pressely set downe in the masse, and prayeth to God, that it would please him to receiue the sacrifice which he maketh, to wit, Iesus Christ with as gracious and fauourable an eie, as in times past he receiued that of Abel, that is to say, a Sacrifice of beasts.
He prayeth that the Angell may carrie his Sacrifice to the celestiall Altar, then he eateth it, and hauing eaten it, he pray∣eth that the bodie which hath eaten, may remaine cleauing to his entrailes or bowels.
And these Messels or masse-bookes serue for all vses, euen for corne and heards of cattell; in these messels or masse-bookes are to be found masses of women great with childe, masses of Virgins, whereof S. Paul contenteth himselfe to say, The Supper of the Lord. As concerning sinnes, the masse is not but for veniall sins, and for the mortall sins which a man hath forgotten.*
Also in the Church of Rome it is held, that the Pope can∣not become an Heretike, and though hee should send soules by troupes and cart-loads into Hell, yet no man ought to re∣pine at him for so doing: he nameth himselfe God, the spouse of the Church, his holynesse, and his words Oracles, that is to say answeres of God, and his Decrees, canonicall writings: he giueth and taketh away Kingdomes, hee dispenseth with oathes and vowes made to God, he sayes that he cannot bee made an Heretike.*
His ordinances, as to forbid to eate flesh in Lent, are more straightly obserued then the commandements of God, as the prohibition to sweare, and whore: he boasteth that all power is giuen him both in heauen and earth: hee taketh away the second commaundement from the Law of God: he hindreth Page 17 the people from reading the holy scriptures, the which some of his faction, call insufficient to declare the truth, it being but part of the rule: and that the other part is the word not written, which must be learned of him, and those to whom he hath giuen charge, and vocation to it: so that no man can reprooue him, except hee be authorized and approoued* by the Pope, and to bring his Tyrannie to a head, he saies, that the Pope giueth Lawes to the Church, to the which neuerthelesse he is not subiect, as being maister of the Law.