A Retractive from the Romish Religion, Motive 10

A Retractive from the Romish Religion · Motive 10

p. 345The X. MOTIVE. That Religion which nouriſheth moſt barbarous and groſſe ignorance amongſt the people, and forbiddeth the knowledge and vnderſtanding of the grounds of the Chriſtian faith, cannot be the truth: but this doth the Romiſh Religion: ergo, &c.

1. IN the firſt propoſition of this Argument, the RomaniſtsMaior. hold the Wolfe by the eares, not knowing whether it be better to graunt, or to deny it: for if they graunt it to bee true, it will flye in their faces, becauſe they are guilty of the contents thereof: and if they deny it, it will bite them by the fingers: for all men will condemne them of ſhameleſſe impudency, for denying ſo apparant a truth. Therefore as the beaſt, which Pliny calleth Amphiſbaena, ſo it ſtingeth both wayes. But of two euils the leſſer: they muſt of neceſſitie deny it, or elſe they muſt condemne their owne practice of impietie: which ſure they will not doe, though for their labour they gaine to themſelues that name, which ſo frequently and imperiouſly they impute vntounto vsus, Shameleſſe Heretikes: they ſpeake it of vsus in the ſpirit of malice: but it ſhall be prooued of them by ſound reaſon, and that in this demonſtration enſuing, by Gods aſſiſtance.

2. For the confirmation therefore of the firſt propoſition a word or two, though whatſoeuer can be ſpoken thereof, is but to adde light vntounto the Sunne: Firſt therefore the Scripture ſtandeth foorth, and condemneth ignorance ſo plainely, that nothing can be more euident. Salomon telleth vsus, That Pro. 8. 35.Prov 8:35they which hate knowledge, louelove death. And the Prophet Eſay, Eſay 5. 13.Isa 5:13That the people were carryed into captiuitie, becauſe they had no knowledge. And the Prophet Hoſca, That they were deſtroyed Hoſca 4. 6.for lacke of knowledge. Our Sauiour affirmeth, that the cauſe of erring in the Sadduces, was the ignorance of the Scripture. Mat. 22. 29.Matt 22:29And Saint Paul coupleth theſe two together in the Gentiles, Darkned cogitations through ignorance, and ſtrangers from the Epheſ. 4. 18.Eph 4:18life of God: where he plainely ſheweth, that ignorance and deſtruction p. 346are inſeparable companions, as ſanctified knowledge and ſaluation are. And (to omit infinite other paſſages of holy writ) our Sauiour directly concludeth, that he which knoweth his Maſters will, and doth it not, ſhall bee beaten with Ioh. 17.John 17many ſtripes: and he which knoweth it not, and therefore doth it not, ſhall be beaten too, but with fewer ſtripes. By which he giueth vsus to know, that though ſome kinde of ignorance may extenuate and leſſen the fault; yet none, eſpecially if it bee of matters which we are bound to know, and may be attayned vntounto, doth excuſe from all fault, but is blame-worthy and puniſhable by Gods iuſtice.

3. Thus ſpeakes the holy Ghoſt in the Scripture, and doubtles in reaſon it muſt needs be ſo; for wherin doth a man differ from a beaſt, but in reaſon and vnderſtanding? and wherein doth one man differ from another, but in the enlightning of reaſon by diuine knowledge, which is the matter ſubiect of true Religion? Religion being nothing elſe but the knowledge and profeſſion of the diuine truth: the want whereof muſt needs be a ſubuerter and deſtroyer thereof. A Phyſicion that is ignorant of the grounds of his Arte, we account a Mountebanke and Impoſter. And what, I pray you, can they be leſſe, that profeſſe ignorance, and that in the moſt difficult Art of all other, the Art of Chriſtianitie? Beſides, all confeſſe that ignorance is a defect and blemiſh of the ſoule, and that the more knowledge a man hath, the neerer he is vntounto perfection, becauſe hee is the more like vntounto God: but the chiefe end of Religion is to purge away the blemiſhes, & to make vp the breaches of the ſoule, & to renue Gods Image defaced therin, that ſo we may be made like vntounto him, euen perfect, as he is perfect. How can then true Religion teach ignorance, which is ſuch an enemy vntounto perfectiō? or how can that be true religion, which nouriſheth ignorance, & inioyneth it vntounto moſt of her profeſſors & followers.

4. Let the fathers bee Iudges of this cauſe. Saint Auguſtine Aug. Epiſt. 119.ſayth in one place, that Ignorance, as a naughty mother, bringeth forth two wicked daughters, falſhood, and doubting. And in another, that the knowledge of God is the engine, by which the p. 347ſtructure of charity is built vp. Saint Bernard ſayth, that both Bernard. in Cantic.the knowledge of God, and of a mans ſelfe, is neceſſary to ſaluation. For as out of the knowledge of a mans ſelfe, commeth the feare of God, and out of the knowledge of God, the louelove of him: ſo on the contrary, from the ignorance of a mans ſelfe, commeth Chryſoſt. in polit. lib. 3.pride, and from the ignorance of God desperation. Saint Chryſoſtome ſayth, that knowledge goeth before the imbracing of Vertue, becauſe no man can faithfully deſire that, which hee knoweth not, and euill vnknowne, is not feared. The like ſong ſing all the reſt of the Fathers, whoſe teſtimonies I thinke needleſſe to accumulate, being ſo wel knowne to all men.

5. And that they may bee vtterly without excuſe, heareAquin. 12. q. 76. art 2. what their owne Doctours affirme. Aquinas confeſſeth, that omnis ignorantia vincibilis eſt peccatum, ſi ſit eorum, quae aliquis ſeire tenetur. All vincible ignorance (that is, which may bee auoided) is ſinne, if it bee of thoſe things, which a man is bound to know. But ſuch is the ignorance maintained in the Church of Rome, not onelyonly vincible, but affected, wilfull and voluntary. Bellarmine alſo acknowledgeth, that ignorance is a Bell. de omiſſ. grat. & ſtatu peccat. lib. 6. cap. 8. & 9. Aug. de lib. arbitr. lib. 3. cap. 18.diſeaſe and wound of the ſoule, brought in as a puniſhment of originall ſinne: And confeſſeth out of Saint Auguſtine, that it is the cauſe of errour. For, Two euils are brought into the world, (ſayth Saint Auguſtine) by originall ſinne: ignorance, and difficulty; from which, two other fountaines of euils doe ariſe, to wit, error, & griefe. For ignorance bringeth forth error; and difficulty, griefe. And our Countrey-man Stapleton telleth vsus plainely,Staplet. promp. moral. Dom. 6. poſt Paſch. text. 5. that Zelus ſine ſcientia, eſt vehemens curſus in deui…, in quo quantò curris velociùs, tantò a via aberras longiùs, & peccas abſurdiùs. Zeale without knowledge, is a violent courſe in a wrong way, wherein the ſwifter wee runne, the further woe wander, and ſinne the groſlier. Thus they themſelues write, and therefore I wonder how the ſame men ſhould dare to allow that which in their own conſciences they condemne; or nouriſh that in the people, which they confeſſe to bee a ſinne, a wound, and diſeaſe of the ſoule, and the way to perdition. I know not how they will diſtinguiſh and ſhift off that ſayingRom. 14. 32.Rom 14:32 of Saint Paul: Bleſſed is he that condemneth not himſelfe, in p. 348that which hee alloweth: vnleſſe it bee either by ſaying, that they condemne not ignorance in all, but onelyonly in the Lay people: as if Lay people had not ſouls to ſaue aſwel as Prieſts: Or that they allow of it, not ſimply in regard of it ſelfe, but in reſpect to a further good, to wit, the increaſe of deuotion: as if euill were to be done, that good might come thereof; which Saint Paul giueth a God forbid vntounto, and ſayth, that theirRom. 3. 8.Rom 3:8 damnation is iuſt, that are of that minde. I leaue therefore this firſt propoſition, confirmed by Scripture, reaſon, Fathers, and their owne Doctours, and come to the ſecond, wherein out of their owne grounds, they ſhall bee conuinced of this groſſe impiety.

6. That the Romiſh Religion doth nouriſh and maintaineMinor. moſt groſſe and barbarous ignorance amongſt the people, and take from them the key of knowledge: Firſt, their owne confeſſions: Secondly, their doctrines: And thirdly, the fruits and effects of both in the whole rabble of their multitude, Prieſts, and people ſhall euince. For their confeſſion. The Rhemiſts doe plainely confeſſe, that knowledge in things wee Rhem. Annotat. in 1. Cor. 14. & Luk. 12. 11.1 Cor 14Luke 12:11pray for, is not required of Chriſtians, but that ignorance is to bee preferred before it: and that ability to profeſſe the particulars of our faith, is not neceſſary, no; when poſſibly we are to dye in the defence of the ſame faith. How contrary is this to that which Saint Peter teacheth, that eueryman be ready to giuegive an anſwere of the hope that is in him? Hoſius ſaith, that to know nothing, is to know all things, and ignorance of moſt things, is beſt of all. Ioh. 17. 3.John 17:3How contrary to that which our Sauiour teacheth, This is eternall life, to know thee, and whom thou haſt ſent Ieſus Chriſt? Hoſ. contra prolegom. Brent. l. 3 page 116. St…piyl. Apolog. part. 1. pag. 53. Pigh. Hierarch. lib. 1. cap. 5. Iacob de Graph. deciſ. part. 1. l. 1. cap. 26. nu. 34. Antonm. part. 1. tit. 5. cap. 2. § 1.The ſame Hoſius, with Stephylus, and others, commends the Colliers faith to be the onelyonly faith, whereby eueryevery vnlearned man may trye the ſpirits, reſiſt the Deuill, iudge of the right ſenſe of Scriptures, and diſcerne true doctrine from falſe, &c. And what was the Colliers faith? Mary, being at the point of death, and tempted of the Deuill, anſwered, I beleeue and dye in the faith of Chriſts Church. Being againe demanded, what the faith of Chriſts Church was, anſwered, that faith that I hold. And thus hee beleeued as the Church beleeued, and the p. 349Church as he, and yet he neither knew what the Church, nor himſelfe beleeued. This is a braue faith, and worthy to bee canonized to all poſterity, for conquering the Deuill. But what if the Deuill departed from the Collier, not becauſe hee was ſcarred with his bugbare faith, but becauſe he perceiued him ſafe enough intangled in his ſnare, and ſo needed not to tempt him any more, being already ſure enough his owne? Where was his faith then? Sure I am, it is farre vnlike to that faith which the Scripture ſpeaketh of, which is often called by the name of knowledge, and not of ignorance, as Eſay 53. 11. Iohn 17. 3.

7. Againe, another affirmeth plainely, to wit, Linwood Linwood in gloſ. in c. ignor. de ſum. trinitat.their Lawyer, that for ſimpler people it is ſufficient to beleeue the articles of the, faith implicuè: that is, confuſedly, and infoldedly, and not diſtinctly, and plainely: as a bottome of yarne folded together, which lieth in a ſmall compaſſe, and not raueled out at the length, that it may bee ſeene and diſcerned in eueryevery part. And their Angelicall Doctour, Aquinas, compareth Aquin. 2. 2. q. 2. art. 6.Gods children to aſſes, and their teachers to oxen (becauſe it is ſaid in the firſt Chapter of Iob, that the oxen did plow, and the aſſes fed by them) & that it is ſufficient for them in matters of faith to adhere vntounto their ſuperiours. And in the ſame place, hee concludeth, that a man is bound to know no more explicitely, but the Aritcles of the faith. As for all other doctrines of Religion conteined in Scripture, it is enough to beleeue them implicitely. And againe in another place hee ſayth, thatIdem 2. 2. q. 82 art. 3 knowledge doth occaſionally hinder deuotion, and therfore, that ſimple men and women, that are voyd of knowledge, are for the moſt part moſt inclined to deuotion. But I confeſſe, he ſpeaketh this of ſuch knowledge as is not ſanct fied, but puffeth vp: how be it hee ſhould then hauehave aſcribed the impediment of deuotion, vntounto the pride that accompanieth knowledge, and not to knowledge. Hence grew that notorious celebrated prouerbe of the Romiſh Synagogue, that Ignorance is the mother of deuotion. And it goeth for currant amongſt them all, as yet vncontrolled. But how oppoſite is the very ſound thereof, to that which holy Scripture teacheth, that ignorance is the p. 350mother of errour, and of folly, Prou. 7. 7. and of deſtruction, Mat. 22. 37.Matt 22:37Hoſ. 2. 6. Thus wee hauehave their open confeſſion: and what ſhould follow, but their open condemnation?

8. But peraduenture the Iury requireth fuller euidence: let them liſt therefore to their doctrines: diuers whereof either directly maintaine ignorance, or at leaſt by neceſſary conſequence driue thereunto: and they are ſuch, as are not the particular opinions of priuate men, but the approoued doctrines of their Church; ſo that a man cannot bee an entyre Romaniſt, but he muſt needes ſubſcribe vntounto them; and ſubſcribing vntounto them, muſt alſo needs confeſſe, that that monſtrous ignorance which is in the Church of Rome, doth iſſue out of their corrupt fountaine. To come therefore vntounto them.

9. The firſt doctrine that breedeth and nouriſheth ignorance1. amongſt them, is their locking vp the Scripture in an vnknowne tongue, that the common people, being ignorant of the learned tongues, may not be able to read them, much leſſe to vnderſtand them to their comfort: which that is ſo, hath beene partly declared already, and may further bee demonſtrated: for Bellarmine affirmeth, that it is not neceſſary Bell. de verbo Dei. lib. 2. cap. 15for the Scripture to be tranſlated into our Mother tongue. And Azorius, another Ieſuite, going a ſtep further, ſaith, that it is Azor. Inſtit. moral. l. 8. c. 26.not expedient for the ſacred volumes to be tranſlated into Mother tongues, becauſe thereby the vnitie of the faithfull ſhould be detrimented, and diuers cauſes of errors and hereſies would ſpring vp. And Salmeron, a third Ieſuite, deſcending yet a ſtayreSalmer. com. in 1. Cor. 14.1 Cor 14 lower, ſaith, that the tranſlation of the Scripture ſhould be onelyonly tillinguis, of three tongues, that is, Hebrew, Greeke, and Latine, in honour of the Trinitie. Or, as another ſaith, Becauſe th…ſe three tongues were onelyonly ſanctified vponupon the Croſſe. Herevpon the Councill of Trent decreeth, the olde vulgar Latine Concil. Trident. Seſſ. 4. decret. 2.Tranſlation of the Bible to be onelyonly authenticall, and alone to bee vſed in all publike Lectures, Diſputations, Preachings, and expoſitions. And though Pope Pius Quartus forbade onelyonly (as Bellarmine ſaith) ſuch to read the Scripture, as had not licenceBell. de verbo Dei. lib. 2. c. 15. thereunto giuen them by their Prieſt or Confeſſor, to wit, ſuch as could receiue no damage, but profit by their reading: p. 351yet Pope Clement the eighth, as another Ieſuite confeſſeth,Azor. Inſtit. moral. l. 8. c. 26. tooke away all faculty of giuing licence to any to read the Scripture, or to retaine with them the common Bibles, or any parts of the Old and New Teſtament in the Mother tongues: ſo that (as wofull experience hath taught) it was in times paſt in this Land, and is now in thoſe places where the bloudie Inquiſition is exerciſed, a ſufficient marke of an Heretike, and cauſe of fire and faggot, to bee found with a tranſlated Bible in their houſes or hands.

10. This is their doctrine, which how it ingendreth and nouriſheth ignorance, who ſeeth not? ſeeing firſt it locks vp the fountayne of knowledge, that few or none of the common ſort can drinke of the waters thereof: cleane contrary to that famous ſaying of learned Origene, who comparethOrig. in Mat. 4. contra Celſum.Matt 4 the Scripture to Iacobs Well: where not onelyonly Iacob and his Sonnes, that is, the Learned; but alſo the Cattell and the Sheepe, that is, the rude and the ignorant doe drinke and refreſh themſelues: but theſe men barre out the poore ſheepe, and driue them away from the waters of life, to no other end, as it may be thought, but that they ſhould pine away with thirſt, and liue and dye in blindneſſe and ignorance. For if all ſound and true knowledge is to be found in holy Scripture, and therein is the whole counſell and will of God reuealed vntounto vsus, ſo farre foorth as it concerneth our ſaluation, it being the Epiſtle Greg. Epiſt. 84.of the great Iehouah to his poore Subiects, to enforme them of his will and pleaſure, how ſhould they poſſibly clime to this true and ſauing knowledge, who are debarred from the place and meanes where it is to found and had, and not permitted to reade this Letter, or heare it read vntounto them? contrary to that doctrine of Nazianzene, who ſaith, that all Chriſtians Nazianz. hom. 4. Dom. Epiphan.ought to come to Church, and there read themſelues, or if they be not able, heare others read vntounto them the word of God.

11. If they reply, and ſay, that it is enough for them to know the Traditions of the Church: I anſwere, that if there were as certaine ground for their Traditions, to prooue them the word of God, as there is of the Scripture, then this allegation might carry ſome ſhew of reaſon: but the vncertainty, nouelty, p. 352mutability, and abſurdity of many of them, doe plainely ſhew, that it is no ſafe courſe to repoſe the ſtrength of our ſaluation vponupon them, but rather to flye to that foundation which is immooueable. If they ſay, that the people muſt be content for their knowledge to depend vponupon their Prieſts, and to draw it from their lippes, and ſo by that meanes may attayne a ſufficient meaſure of inſtruction: I anſwere, that the Prieſts are for the moſt part as ignorant as the people, as ſhall be ſhewed afterward: and if any be furniſhed with gifts, yet they ſeldome teach the people; and when they doe, they preach, in ſtead of Gods word, their owne inuentions, idle tales, and meere tales, and fables: witneſſe Cornelius Agrippa, Agrip. de vanit. cap. Theolog. Dante. canto. 29.and Dante their Poet, two no great enemies, but faſt friends to Popiſh Religion. Now if a man ſhould bee conſtrained to ſup vp whatſoeuer eueryevery ſottiſh Prieſt, or idle Fryer, or craftie Ieſuite doth belch foorth, without examining, doubtleſſe hee ſhould ſucke downe much poyſon, in ſtead of wholſome iuyce. If they ſay, that there is multiplicity of good Bookes written to this end, to inſtruct the people in the grounds of Religion, and to ſtirre them vp vntounto godlines and deuotion: I anſwere, there is indeede a great number of ſuch Bookes, which are ſo farre from gendring ſound knowledge, that they are no better then baits of Antichriſt, ſeruing to allure men, vnderunder ſhew of deuotion, vntounto Idolatry, and Apoſtacie from God: for if they were ſound and true, why ſhould Gods Booke, which without all queſtion is moſt ſound, bee prohibited, and they admitted? Why is it not lawfull to examine them by that rule? and why ſhould all Bookes elſe, which any thing make againſt their Religion, be ſuppreſſed? and by great penalties forbidden? Surely this ſheweth, that all their Bookes of deuotion are but rotten ſtuffe, and meere hypocriticall deuices to deceiue the ſimple.

12. Laſtly, if they ſay, that all our tranſlations are falſe and erronious; and therefore that our Bibles are not the word of God: I anſwere, that indeede it is impoſſible to hauehave a Tranſlation ſo exact & perfect, that no fault nor imperfection ſhuld be found therin: neuertheles, the chief faults in our tranſlations p. 353are, for the moſt part, in reſpect of proprietie of words and phraſes, which are nothing repugnant to holy doctrine or good life, and not in any materiall or ſubſtantiall poynt of faith: and thoſe alſo are not frequent▪ but heere and there diſperſed, which can no waies hinder the profite to be gathered by the reſt of the Scripture: and if for ſome corruption in tranſlations the Bible ſhould not bee read, then none but the originall Hebrew and Greeke ſhould bee in vſe; for all tranſlations are imperfect: yea, their ſo much extolled vulgar, authorized by the Councill of Trent, wherein the DiuinesFran. Luc. praefat. in annot. in bibl. Amand. Polan. in Didaſcal. pag. 4. of Louane obſerued many errors: and Iſidorus Clarius, a Spaniſh Monke, profeſſed that hee found eight thouſand fau'ts, though for his plaine dealing hee was plagued by the Inquiſitors: and after that it was decreed authenticall by the Councill, (a thing worth the noting) yet it was corrected and caſtigated, by the authority and commaundement of ſixe Popes ſucceſſiuely. Nay, the Hebrew and Greeke copies themſelues ſhould not bee permitted; for euen they, if wee will beleeue the Romaniſts, are full of corruptions: but asBell▪ de verb… Dei. lib. 2. cap. 2. & 7. Greg. de Valent. analyſ. l. 18. c. 1. Pintus. com. in Dan. 7. & 13. Sacrab…ſ. Ieſ. in defen. decret. Con. T…i…. p. 1. c. 3▪ R…emenſ. annot▪ in praefat, in nou▪ teſtam.Dan 7 Bellarmine ſaith of the corruptions in the Hebrew text, ſo wee may truely of the imperfections in our tranſlations, Non ſunt tanti momenti, vt inijs qu… ad fidem & bonos mores pertinent, ſacrae Scripturae integritas deſideretur: that is, they are not of ſuch moment, that they can hinder the integrity of the Scripture in thoſe things which pertaine to faith & good manners.

13. Moreouer, beſides all this, it is no maruell if they contend for their vulgar Latine Bible, that it ſhould be onelyonly authenticall, ſeeing many Romiſh errors are thereby maintained, which in the truth of y^e … originall hauehave no colour of defence. And ſo this doctrine doth not onelyonly vphold ignorance in the ſimple, but alſo herefie among the learned. As for example, to prooue the interceſſion and patronage of the Virgine Mary, they alledge that text of Geneſis, falſely tranſlated,Gen. 3. 15.Gen 3:15 Ipſa conteret caput Serpentis: She ſhall bruiſe the Serpents head: whereas the Hebrew truth hath moſt euidently, He, or It, meaning the Seede of the woman, and not Shee. Againe, to prooue their Maſſe Sacrifice, they alledge that of p. 354Gen. 14. 18. Melchizedek obtulit panem & vinum: erat enim Gen. 14. 18. Obtulit. Protulit.Gen 14:18ſacerdos: whereas in the Hebrew text is no word that ſignifieth, to offer: but to bring foorth; and the coniunction cauſall is alſo wanting. They extenuate originall ſinne by the corrupt tranſlation of that text, Gen. 8. 21. For whereas in theGen. 8. 21.Gen 8:21 originall it is, Figmentum cordis eſt tantum malum: The frame of the heart is onelyonly euill: their tranſlation hath, The cogitation of mans heart is prore vntounto euill. To prooue their inuocation of Saints, they obiect that of Iobs, thus tranſlated, Ad aliquem Sanctorum conuertere: which in the Hebrew isIob. 5. 1.Job 5:1 not an affirmatiue propoſition, but an Ironical Interrogation: thus: To which of the Saint▪ wilt thou turne? To proue that no man can be ſure of the remiſſion of his ſinnes and ſaluation, they alledge that corrupted text, Eccleſ. 9. 1. Neſcit homo Eccleſ. 9. 1.Eccl 9:1vtrum amore vel odio dignus ſit: whereas in the originall, it is nothing but thus, No man knoweth louelove or hatred, all things are before him. That their Church cannot erre, they labour to prooue by the promiſe of our Sauiour, Ioh. 14. 26. whereIoh. 14. 26.John 14:26 their tranſlation thus ſpeaketh, Spiritus ſanctus ſuggeret vobis omnia quae…un que dixer… vobis: but in the originall it is, foreign, quaecun que dixi vobis: Whatſoeuer I hauehave told you. That Matrimony is a Sacrament, they prooue by that place, Epheſ. 5. 32. where their tranſlation hath, a Sacrament, forEpheſ. 5. 32.Eph 5:32 a Myſterie. So for their Merite of works, they produce, Heb. 13. where, in their tranſlation, the word Merite is vſed, whichHeb. 13.Heb 13 is not extant in the Greeke. So to prooue, that after Baptiſme there remaine no Relikes of ſinne, they vſe that text, Heb. 9.Heb. 9. 28.Heb 9:28 28. Chriſtus ſemel oblatus eſt ad multorum exhaurienda peccata: now where all is drawne out, there nothing remaineth: and yet in the originall there is no ſuch word. Laſtly, the Councill of Trent it ſelfe, to prooue that the Church may diſpenſe with the Sacraments, contrary to Chriſts inſtitution, and alter them, abuſeth that text, 1. Cor. 4. 1. where the…. Cor. 4. 1. Miniſters are called, Diſpenſatores myſteriorum Dei: whereas the Greeke word, foreign importeth no ſuch matter. Thus wee …ee great cauſe why they ſhould ſtand vponupon this vulgar Latine onelyonly, becauſe it affoords vntounto them ſuch pregnant p. 355proofes for the defence of their groſſe errors. It defends them and their errors, therefore they hauehave reaſon to defend it. And thus by forbidding the Scriptures to bee read of the people, they multiply ignorance; and by allowing onelyonly their Latine tranſlation for authenticall, they hatch hereſie.

14. Secondly, their doctrine which commandeth Prayers2. to be made publikely and priuately in an vnknowne tongue, tendeth to the ſame end: for though, touching priuate prayers, they agree not amongſt themſelues; ſome affirming, that the people ought not to ſay their Pater noſter, A…e Maria, Ledeſ. Ieſ. lib. de qua lingua. ſcrip. leg. cap. 3. Rhem. in 1. Cor. 14. pag. 461. Salmer. com. in 1. Cor. 16. diſ. 30. Azor. inſti…. moral. l. 8. c. 26. Coſter. Enchirid. cap. 19.1 Cor 141 Cor 16and Mattens in any tongue but the Latine, becauſe this hath beene the ancient cuſtome of the Church, as they pretend. Others, that it is lawfull to pray in our natiue tongues: but yet if we doe pray in Latine, it is not vnfruitfull. Notwithſtanding, their continuall practice ſheweth their moſt approoued opinion: for among them all, you ſhall hardly finde one in an age that vſeth any other but Latine prayers: but as for publike prayers in the Church, it is the doctrine of the Councill of Trent, armed with a curſe, that no part of the Diuine Seruice and publike Leiturgie bee celebrated in aConcil. Trident. Seſſ. 22. c. 8. & 9. Bell. de verb. De…. lib. 2. cap. 16 knowne tongue. Now how can this but noozle the people in ignorance, when they are taught to babble out in their deuotions, like Parrats, without vnderſtanding what they ſay? Surely this muſt needes bee a blinde deuotion, and an ignorantzeale, when the tongue ſhall pray, or rather prate, and the heart not vnderſtand what it vttereth: for if true deuotion be a religious offering vp of the whole man, both body and ſoule, and eueryevery facultie and part of both to God, by way of ſpirituall ſacrifice; then certainely that cannot bee true deuotion, but blinde deluſion, when the affection and the tongue ſhall bee lifted vp in prayer, and in the meane while the vnderſtanding ſhall be idle, not knowing what the affection and tongue doth: ſeeing the proper worke of the intellectiue part of the ſoule is to know and vnderſtand, which by this meanes it is depriued of. And this is that which both Aquinas, their Angelicall Doctor, purpoſely confeſſeth, and Rabbi Bellarmine alſo himſelfe, though vnawares: for the p. 356one ſaith, that he which vnderſtandeth not what he prayeth, is depriued Aquin. com. in 1. Cor. 14. Bell. de verb. Dei. lib. 2. cap. 161 Cor 14of the fruit of his deuotion: and the other, that except the prayer be vnderſtood, no conſolation at all can be reaped thereby. Ignorance therefore muſt needes bee cheriſhed by this doctrine, ſeeing the vnderſtanding, which is the ſeat of knowledge, is muffled, and the beſt fruit that can ariſe hencefrom, is blinde zeale, and ignorant deuotion: by which theAct. 3. 17. Rom. 11. 2. Ioh. 16. 2.Acts 3:17Rom 11 Iewes crucified Chriſt, & the Gentiles perſecuted the Church of Chriſt, and taught, that in ſo doing, they did God good ſeruice: for deuotion without zeale, is like an Arrow ſhot out of a childs Bow, which falleth to the ground without doing hurt or good: and zeale without knowledge, is like a Shippe carryed with full winde and diſplayed Sailes, without a Pilot to ſterne and guide it in the right courſe.

15. Thus for the maine doctrine. Now the acceſſarie attending vponupon it, is more dangerous then the maine it ſelfe: for they are taught, not onelyonly thus to pray, but that theſe prayers are meritorious of ſaluation; and that hee which ſaith a certaine number of them, ſhall hauehave thus many dayes, and thus many yeeres pardon: as 3000. dayes, for ſaying a ſhort prayer in the Primer: ten thouſand dayes for ſaying fiue Pater noſters before the Vernacle: twenty thouſand dayes, for ſayingNicol. Salic. Antidot. animae. Salisbur. primer. horae beatae Maria. Euang. Roman. a ſhort prayer at the Leuation: yea, a hundred yeeres, for ſaying our Ladyes Pſalter eueryevery Saturday: yea, fiue hundred yeeres for ſaying a ſhort prayer which Saint Gregory made; and a number ſuch like, as hath beene before ſufficiently diſcouered. Now if pardon of ſinnes and ſaluation may be merited by mumbling vp eueryevery day on their Beades theſe ſhort and vncouth prayers, what need any ſeeke for further knowledge in the word of God? If theſe bee ſufficient (as they make the people beleeue) then all further inſtruction muſt needs be thought vnneceſſary: and ſo it cannot chooſe but follow, that a deluge of blindneſſe and ignorance muſt needs ouerflow the world, as wofull experience hath taught to bee true in thoſe places where the Romiſh Religion preuaileth.

16. Thirdly, they teach, that Images and Pictures are Lay mens Bookes, wherein they muſt read, and with the which p. 357they muſt content themſelues, without ſearching at all into the Booke of God. This doctrine taught Gulielmus Peraldus Perald. Sum virtut. & vit. tom. 1. cap. 3.three hundred yeeres ſince, ſaue that hee ioyned the Scripture and Images together; for thus he writeth, As the Scriptures be the Bookes of the Clergie: ſo Images and the Scripture are the Bookes of Lay men: where hee equalleth a dumbe and dead Picture, to the ſpeaking and liuely Scriptures: the worke of man, to the Word of God. But Loelius Zechius, aLoel. Zecchius Sum. mor. Theol. & caſ. conſc. t. 2. c. 90. art. 18. Feuardent. lib. hom. pag. 16. 17. hom. 2. learned and famous Diuine of latter time, goeth further, and ſaith, that Images are the onelyonly Bookes for them that bee vnlearned, to draw them to faith and knowledge, and imitation of diuine matters. Yea, another Fryer, that liueth in Paris at this day, or at leaſt, was aliue very lately, goeth yet a degree further, and affirmeth, that Lay men may more eaſily learne diuine myſteries by contemplation of Images, then out of the Booke of God: and all theſe are (as they ſtile them) moſt Catholike and holy Bookes. But what ſhould I ſearch further into theſe petty Diſciples? whereas the grand Doctor himſelfe hath this propoſition in expreſſe words, Meliùs interdum docet pictura, Bell. de Imag. lib. 2. cap. 10.quàm ſcriptura: A Picture doth better inſtruct ſometimes, then the Scripture.

16. This is their Doctrine. Now what fruits doth it bring foorth? Surely the beſt fruit is ignorance, a worſe then that error, and the worſt of all ſuperſtition and and idolatry: for howſoeuer, we deny not that there may be an hiſtoricall and ciuill vſe of Pictures, either to put vsus in minde of our abſent friends, or to repreſent ſome obſeruable hiſtory and notable deede done, or to ſtirre vsus vp to the imitation of the vertues of Godly men and women: yet we conſtantly affirme, that to make them the Bookes of Lay men, either to be inſtructed by them alone, without the Booke of God, or to finde better and more perfect inſtruction in them then in it, is to inwrap the people in a cloude of foggie and miſtie ignorance, and to hood-winke their eyes, that they ſhould not ſee the bright ſhining light of truth: for where is all ſound & ſauing knowledge to bee found, but in the holy Scripture? whither doth our Sauiour Chriſt ſend his Diſciples, but vntounto them? he doth p. 358not ſay vntounto them, Gaze vponupon Pictures, for they be they that teſtifie of me: and, In them yee ſhall finde eternall life: but, Search the Scriptures, for, &c. And the Prophet Dauid, that it is the Law of God that giueth wiſedome vntounto the ſimple; and Pſal. 19. 7. 8.Ps 19:7Ps 19:8that conuerteth the ſoule, and giueth light vntounto the eyes: and not the Pictures of Abraham, Iſaac, and Iacob, or of any of the Prophets. And therefore though a man may be inſtructed by a Picture, touching a thing done; yet moſt certaine it is, that more excellent, and more perfect inſtruction is gotten by the Scripture: for let an vnskilfull man returne neuer ſo often to the beholding of his Picture, it will alwaies repreſent the ſame thing vntounto him; and if any ſcruple or doubt remaine in his minde, it can anſwere nothing for the explication thereof: whereas in holy Scripture, that which is obſcure in one place, is explained in another; and that which in one Chapter we cannot conceiue, in the next following it may be is ſo cleerely ſet downe, that a childe may diſcerne it without erring: ſo that as a man may diſcouer his meaning by ſignes and becks, yet it is not ſo effectuall as if he vtter it by word of mouth: ſo Pictures may teach, but yet Scripture teacheth more fully and effectually. And therefore to tye the people to theſe dumbe Bookes, and diſcharge them from ſearching into the Booke of God, is to depriue them of the chiefeſt meanes of knowledge, and ſo to foſter them in ignorance.

17. But yet this is not all. For beſides that it occaſioneth ignorance, an Image alſo is a teacher of lyes, as the ProphetHabak. 2. 18.Hab 2:18 Habakuk calleth it, and a mother, and a nurſe of ſuperſtition, and Idolatry. For firſt, how many Pictures are there in their Churches, of Monſters, and miracles that neuer were? As of Saint George, killing the Dragon. Saint Chriſtopher, carrying Chriſt vponupon his ſhoulder, ouer the Ford. Saint Catherine tormented vponupon the wheele, and diſputing with the Philoſopher. Saint Dunſtane holding the Diuell by the noſe, or lip, with a paire of Pincers. Saint Denis carrying his owne head in his hands, being ſtrooke off. Saint Dominick burning the Deuils fingers with a Candle, which hee made him to hold, will p. 359he, nill hee. And an infinite number ſuch like, which either neuer were extant in the world, or were not ſuch, neither euer did worke ſuch feates as are repreſented by their Pictures. Two Pictures I cannot paſſe ouer in ſilence, which I hauehave ſeen and obſerued with my owne eyes: the one at the Church of Ramſey, in Huntington-ſhire, neere adioyning vntounto that, quondam a famous and rich Abbay. In this Church, in the loweſt window, in the right Ile, is a picture of a paire of Ballance, in one skole whereof is the Deuill, and in the other, a woman, and the woman is more ſinfull then the Deuill, ouerweighing him euen to the ground. Behold, a Lay mans book, whereat wiſe men may wonder, fooles may laugh, and women may bee inraged, and eueryevery one may read the folly and prophanenes of thoſe times. Sure I am, heere is little inſtruction for the ſoules health. The other is in the Cloiſter window of the cathedrall Church of Peterborough, where is painted out at large the hiſtory of Chriſts paſſion. In one place whereof, our Sauiour Chriſt ſitteth with his twelue Apoſtles, eating his laſt Paſſeouer: which becauſe it was vponupon the Thurſday night before Eaſter, commonly called Maundey Thurſday: therefore they picture before him in a diſh, not a Lambe as the truth was, but becauſe it was Lent, (O miſerable blindneſſe) three pickerels: ſo that now the Paſchall Lambe is turned into a Paſchall pickerell, and all forſooth, to nouriſh in the people, the ſuperſtition of the Lent faſt. For if they ſhould ſee Chriſt eating fleſh in Lent, what an incouragement would this be (thought they) for the people to doe the like?

18. And thus Images may wel be called Laymens bookes. But what bookes, you ſee, euen ſuch as teach lyes, and ſuperſtition, & no ſound and true inſtruction. I could heere relate how that Saint Dunſtane put life (by a trunke forſooth) into the Image of the Virgin Mary, and made her ſpeake againſt the marriage of Prieſts, when that controuerſie could no otherwiſe bee decided. And how the Image of the CrucifixeBez. de ſig. lib. 14 cap 3. vſed to ſpeake to Saint Francis, to the end, to giuegive authority to the order of his fraternity: and that vponupon two Images in a Church at Venice, the one of Saint Dominick, the other of p. 360Saint Paul, were written theſe words: On Pauls: By this man Antonin. part. 3. tit. 23. c. 1. §. 1.you may come to Chriſt. On Dominicks: But by this man you may doe it eaſilier: becauſe Pauls doctrine led but to faith, and the obſeruation of the Commandements: but Dominicks taught the obſeruation of Councils, which is the eaſier way. All this, and aſmuch more might be produced to this purpoſe. But I conclude the point with the cenſure and confeſſion of their owneGuliel. Miniat. Epiſcop. Ration. Diuin. Caſſand. conſult. pag. 176. Caſſander, who out of the writings of William Biſhop of Miniatum, concludeth with him, that as if officious lyes ſhould bee added to the holy Scriptures, there would remaine no authority nor weight in them. So, no errour nor falſhood ſhould be tolerated in Images and Pictures in the Church, ſeeing that an errour not reſiſted, is receiued for a trueth. And in the ſame place, the ſame Caſſander doth bewaile the abuſe of Images in the Church of Rome, affirming that ſuperſtition was too much pampered thereby, & that Chriſtians were nothing behind the Heathō, in the extreme vanity of framing, adorning, and worſhipping of Images. Thus farre Caſſander: out of which we may perceiue the chiefe leſſons that are learned out of theſe Lay bookes, to wit, ignorance, ſuperſtition, and Idolatry. And therefore▪ no maruaile if all theſe vices raigne in the midſt of their Church, as plentifully, as amongſt the Heathen themſelues.

19. Fourthly, they deliuer for ſound doctrine, that whereas Saint Iohn ſayth, that they which hauehave the anointing of the holy Ghoſt, know all things: Hee meaneth not, that eueryevery one ſhould hauehave all knowledge in himſelfe perſonally, but that eueryevery one that is of that happy ſociety, to which Chriſt promiſedRhemiſt. in Ioh. …. 20. and gaue the holy Ghoſt, is partaker of all other mens graces and gifts in the ſame holy Spirit to ſaluation. And thus whereas Saint Iohn meaneth, that eueryevery true Chriſtian, both by the outward preaching of the word, and by the inward vnction of the Spirit, hath a diſtinct knowledge of all things neceſſary to ſaluation: They ſay, that it is ſufficient, if he be partaker of another mans knowledge, though he be empty & voyde himſelfe. Then which, what can be a greater nouriſher of ignorance, and quencher of knowledge? For if I may bee ſaued by anothers mans knowledge and faith; And if it bee not required that I ſhould know al things neceſſary to ſaluation p. 361in my owne perſon, but may hauehave a ſhare of another mans knowledge, what need I greatly ſeeke for knowledge my ſelfe? And why may I not repoſe the hope of my ſaluation vponupon other men? And heereby wee may obſerue their groſſe abſurdity, In the caſe of iuſtification they teach, that wee are not made righteous by the righteouſneſſe of Chriſt, imputed vntounto vsus, though hee bee the head of the body of the Church, and the Spirit that animateth it, proceedeth from him; and yet heere they ſay, that a man may be made wiſe and knowing, by the knowledge of other their fellow members in the ſame body, abiding in the vnity of Chriſts Church. What is this, but to aduance the members aboue the head, or at leaſt, to forget themſelues, not caring what they ſay, ſo that they maintaine the cauſe they hauehave in hand?

20. I, but Saint Auguſtine ſayth, If thou louelove vnity: for thee Auguſt. tract. in Ioh. 32. Idem in Pſal. 130.Ps 130alſo hath he, whoſoeuer hath any thing in it: it is thine which I hauehave: it is mine which thou haſt. And againe in another place hee ſayth: When Peter wrought miracles, he wrought them for me, becauſe I am in that body, in which Peter wrought them. In which body, though the eye ſeeth, and not the eare: and the eare heareth, and not the eye: yet the eye heareth in the eare, and the eare ſeeth in the eye, &c. Therefore, all the grace and knowledge that is in any other of Gods Saints, either liuing, or dead, is ours by participation: And ſo, that which was ſufficient in them, for their ſaluation, is alſo enough for vsus, for ours, though wee hauehave little, or none of our owne. Thus reaſon our Rhemiſts, in the place before quoted. But I anſwere firſt, with our reuerend, learned countrey-man, Doctor Fulk, that Saint Auguſtine vnderſtandeth that place of Saint Iohn, of an actuall, and perſonall knowledge, inſpired by the holy Ghoſt, concurring with the outward miniſtery of the Church, and not of any generall knowledge infuſed into the Church, to bee transfuſed, and diſperſed among the members, by an imputatiue participation. Secondly, if a man may know by another mans knowledge, why may not a man bee righteous by anothers righteouſneſſe? And if the knowledge of our fellow members may bee imputed to vsus, that wee thereby may bee ſaide to know, why may not the iuſtice of our head bee ſo p. 362imputed vntounto vsus, that thereby wee may bee made iuſt? Theſe things are ſo paralell, that the one being granted, the other needs muſt follow. Thirdly, and laſtly, that communion which is betwixt the members of a body, either naturall or myſticall, is not an actuall tranſlation of gifts from one to another: but either a participation in the fruit of thoſe gifts, or a generating of the like in others, by doctrine, example, exhortation, prayers, and ſuch like meanes. And ſo wee may truely ſay, that eueryevery one that is in the body of Chriſt, reapeth fruit and benefit, by all the graces and gifts that euer hauehave, or ſhall belong to any member thereof, though not for merit, yet for comfort, inſtruction, edification, and increaſe of grace. And againe, as one candle lighteth another, and one ſteele ſharpeneth, and whetteth another: So wiſedome and grace is deriued from one to another; either by naturall commerce of ſpeech, or patterne of example. Thus much did Saint Auguſtine intend, and no more: and therefore, it neuer came into his minde to thinke, (as theſe idle braines would make him) that the knowledge which reſided in the Saints of God, is actually in all Gods Children, or that they are partakers of their gifts and graces, to their ſaluation. For he that will be ſaued, muſt beleeue for himſelfe, and know for himſelfe, and liue godly for himſelfe. If hee doe all theſe things by a proxy, hee muſt alſo goe to Heauen by a proxy, and not by himſelfe. This doctrine therefore is a manifeſt breeder and maintainer of ſuch groſſe ignorance, as both Saint Auguſtine and all other holy men hauehave alwayes condemned for a ſinne.

21. A fift doctrine from whence ignorance ſpringeth and ariſeth, is their prohibiting of Lay men to diſpute, touching matters of faith, and that vnderunder paine of excommunication. This Nauarre propoundeth as the doctrine of theirNauar. Enchir. in 1. praecept. cap. 11. Aquin. 2. 2 q. 10 art. 7. …ell. de verb Dei Interpret l. 3. c 8 Church, neither is it contradicted by any other. Aquinas goeth further, and ſayth, that it is vnlawfull to dispute of matters of faith, in the preſence of thoſe that are ignorant and ſimple. And Bellarmine taketh away from the people, all power of iudging of their Paſtours doctrine, ſaying, that they muſt beleeue whatſoeuer they teach, except they broach ſome new doctrin, p. 363which hath not beene heard of in the Church before. And if they doe ſo, yet they muſt iudge of them no otherwiſe, then by referring them to their ordinary Paſtour, which is the Pope, to whoſe definitiue ſentence they muſt yeeld full conſent, withoutIdem de Cleri. l. 1. cap. 7. further examination. Nay, he moſt ſhamefully affirmeth, that if their ordinary Paſtour teach a falſhood, and another that is not their Paſtour, teach the contrary truth: yet the people ought to follow their Paſtour erring, rather then the other telling the truth. And thus the poore people muſt rely al their knowledge vponupon their Paſtours, and may not in any caſe examine and try their Spirits, whether they be of God, or no, cleane contrary to the Precept of our Sauior, Ioh. 5. 39. Search Ioh. 5. 39 Act. 17John 5:39Acts 17the Scriptures: And to the practice of the Bereans, who examined Pauls doctrine by the Scriptures: And to the counſell of Saint Iohn to all, To try the Spirits. Now, who ſeeth not thatIoh. 5. 1John 5:1 this confirmeth, and cheriſheth the people in ignorance? For if they may not diſpute about any matter of faith themſelues, nor heare others that are learned ſo to doe, nor examine the doctrine of their ordinary Paſtours, but beleeue whatſoeuer they teach, bee it true, or falſe: what remaineth, but that they ſhould lye, and tumble in ignorance, and ſuperſtition, ſeeing the ordinary meanes of getting knowledge, and finding out the truth, is taken from them? For when they are bound to ſwallow downe all the doctrines on the one ſide, and may not ſo much as heare, or read the reaſons of the other, nor weigh them together in the Ballance of iudgement, how is it poſſible that they ſhould euer finde out the truth?

22. Wee confeſſe with Saint Paul, that the weake are not to bee admitted to controuerſies of diſputation. But what diſputations?Rom. 14. 1Rom 14:1 Mary, about needleſſe queſtions, touching matters indifferent, as meat and drinke, and difference of dayes, as the Apoſtle explaineth himſelfe in the ſame Chapter: Or fooliſh, and vnlearned queſtions that ingender ſtrife, and are not profitable 2. Tim. 2. 23 1. Tim. 1. 42 Tim 2:231 Tim 1:4to edification. But if the diſputation bee concerning matters of ſaluation, and diſquiſition of a neceſſary truth, then are none to bee excluded either from reaſoning, or hearing. For p. 364Saint Peter requireth of eueryevery man, that hee be able to giuegive an 1. Pet. 3. 15.1 Pet 3:15anſwere to eueryevery one that asketh a reaſon of the hope that is in him. And therefore to diſpute: for what is to diſpute, but to giuegive a reaſon? And our Sauiour diſputed with the Phariſes and Sadduces, in the audience of the people, touching the reſurrection, and the greateſt Commandement of the Law, and his humane, and diuine nature. And ſo likewiſe did Saint Paul with the Grecians and with the Iewes, conuincingMat. 22. 23. Act. 9. 29. Act. 17. 17. Act. 19. 8. 9.Matt 22:23Acts 9:29Acts 17:17Acts 19:8Acts 19:9 them by arguments out of the Scripture, That Ieſus was the Chriſt, and that there was no way to ſaluation, but by ſaith in his Name. From ſuch diſputations as theſe, none was debarred; but eueryevery one was, and is bound to ſeeke a firme reſolution, that hee bee not carried about with eueryevery winde of doctrine. True it is, eueryevery ſimple man and woman ought not preſently to ruſh out into arguments of diſputation, nor too peremptorily to talke of deep myſteries in Religion: for then it may bee ſaid vntounto them, as Saint Baſill is reported to hauehaveTheodoret. biſ…o. l. 4. c. 17. anſwered the Emperors Cook, Tuum eſt de pulmentis cogitare, non diuina dogmata concoquere: It is thy part to looke to thy ſauces, and dainty diſhes, and not to boyle (in thy ſhallow wit) heauenly myſteries. And therefore, they muſt, as Saint Ierome ſpeaketh, not lacerare Scripturam, teare in pieces theHierom. in epiſt. ad Paulin. Scriptures, by their ignorant interpretations, and applications of it: Nor docere antequam didicerunt: Teach others, before they hauehave learned themſelues: But like Pythagoras ſchollers, keepe ſilence long, till they be wel grounded in knowledge: neuertheleſſe, all this while, they muſt not be barred from hearing others diſcourſe of theſe high matters; nor from reading their arguments, pro & contra: nor at length alſo, when they are come to ſome perfection, from arguing, and reaſoning with the aduerſary: For this is the high way to knowledge and vnderſtanding, the Lord hauing promiſed to all thoſe that pray vntounto him, and doe his will, whether they bee Prieſts, or people, the illumination of his Spirit, and power to diſcerne of doctrines. They that deny therefore this liberty vntounto the people, doe barre them out from all ſound knowledge, andIoh. 7. 17. & 16. 13.John 7:17John 16:13 impriſon them in a gaole of ignorance, blindneſſe, and ſuperſtition.

p. 36523. Laſtly, their braue doctrine, touching Implicite faith, doth tend to the ſame end, and bring forth the fame effect, and that more effectually then any of the reſt. For thus they teach, that it is not neceſſary for a Layman, to know anymore, by Molan. tract. 3. c. 27. ant. 15. Bonauent. Durand.a distinct knowledge, ſaue ſome few capitall heads of Religion, as, that there is one God, and three perſons. That Chriſt is come in the fleſh, and redeemed vsus from our ſinnes, and ſhall com againe to iudge the quicke and the dead, &c. As for the reſt, it is ſufficient to giuegive aſſent vntounto the Church, and beleeue as it beleeueth, though they know not what it beleeueth; yea, that they are not bound expreſly to beleeue all the Articles of the Apoſtles Creed, which is notwithſtanding nothing els but a briefe ſumme and Epitome of Chriſtian Religion, and one of the principall grounds of the Catechiſme. And this is the Colliers faith ſpoken of before, ſo much commended by many of their greateſt Clarks. Now how can this but nouriſh moſt groffe ignorance? For when the people are perſwaded that ſuch a ſhort ſcantling of knowledge is ſufficient, and that it is enough for their ſaluatiō, if in a reuerence to the Church, they beleeue as it beleeueth: what reaſon hauehave they either to labour to get any further knowledge, or to increaſe and grow vp in that which they hauehave attained vntounto? Surely, in matters of Religion, ſo great is the auerſeneſſe of our nature, that wee are all ſo farre from endeuouring to get more then is needfull; that few ſeeke for ſo much. And therefore they that bound our knowledge within ſo narrow limits, cheriſh this corruption, and by ſpeaking pleaſing things vntounto it, lull it aſleepe in the bed of ignorance. But in the meane time, how contrary is this to the word of God, let the world indge, ſeeing the Apoſtle prayeth for the Coloſſians, that they might bee fulfilled Col. 1. 10. 11.Col 1:10Col 1:11with the knowledge of Gods will, in all wiſedome, and ſpirituall vnderſtanding: and that they might increaſe in the knowledge of God: Whereas theſe fellowes would hauehave Gods people to bee empty of knowledge, and in ſtead of growing, to ſtand at a ſtay, reſting vponupon the ſuppoſed knowledge of the Church. And whereas the ſame Apoſtle ſaith vntounto the Theſſalonians, I would not hauehave you ignorant, brethren, ſpeaking in1. Theſſ. …. 13▪ p. 366the ſame place, of very high and deepe myſteries: as the ſtate of the dead, the reſurrection and aſt iudgement: they on the contrary ſay to their people, W…e would hauehave you ignorant, brethren. Theſe things are ſo groſſe and ſhamefull, that if the Church of Rome were not the whore of Babylon, ſhe would bluſh, that any ſuch imputation ſhould iuſtly be laid vntounto her charge.

24. Theſe bee the Romiſh doctrines, which directly, and naturally ingender, and maintaine ignorance: and therefore no maruaile, if a flood of ignorance doth ouer-flow the field of their Church, ſeeing it burſteth forth by ſo many ſpowts. Let vsus take a view therefore a little of the effects and fruits of theſe doctrines, both in the Clergie, and the people. Touching the ignorance of the Romiſh Clergie, what it hath beene in former ages, and is yet at this day, though the Ieſuites bragge neuer ſo much of their new learning, and labour to wipe away that ſtaine from their faces, let their owne writers ſpeake. Platina the Popes Secretary thus complaineth of the horriblePlatin. in vit. Marcelli. corruption and ignorance of the Prieſts in his dayes: Quanta ſit auaritia Sacerdotum, &c. How great is the couetouſneſſe of Prieſts (ſayth he) and eſpecially of thoſe that bee in chiefeſt authority! how great leachery, how great ambition and pompe, how great pride and idleneſſe, how great ignorance both of themſelues and Chriſtian doctrine, how little Religion, &c! I need not declare, when they themſelues doe ſo openly proclaime it, as though they ſought praiſe thereby. This complaint hee maketh in the life of Marcellus the firſt, and the like in Denis the firſt: Boniface the fift: Stephen the third, and Gregory the fourth. The like complaint or worſe, maketh one Bredenbachius, Deane of the Church of Mentz, in Germany, inBredenbach. in ſuae peregrin. hiſt. the time of Charles the fourth, and yeere of our Lord, 1370. The Law (ſaith he) is departed from Prieſts, Counſell from the Elders, Charity from Prelates, Religion from Monks, Diſcipline from Clerks, Learning from teachers, Study from Schollers, &c. and in the end he burſteth foorth into this exclamation, O times! ô manners! moſt trouble ſome and miſerable times! reprobate and wicked manners both of Clergie and p. 367people! Mathew Paris ſaith, that in the time of William theMath. Pariſ. in Guliel. Conqueſt. Conqueror, Clerks were ſo vnlearned in England, that ſuch that vnderſtood their Grammar, were a wonderment to their fellowes. And for Italy, Eſpenſaeus▪ a learned Biſhop, faith, that Eſpenſ. com. in Tit. c. 1. & 2.Titus 1it was told him by an Italian Biſhop, that his Countrymen did not ſtudie the Scriptures, but the Ciuill and Canon Lawes, becauſe that was the ſhorteſt …ut to Biſhopricks, Cardinalſhips, and higheſt dignities on earth. Touching Spaine, thus complainethAluar. Pelag. de planct. Eccleſ. lib. 2. art. 20. Aluarus Pelagius, that the Biſhops there committed thouſands of ſoules to ſome young Nephewes of theirs, to whom a man would bee loth to commit two peares to be kept. And for Germanie, let vsus heare their owne complaint, that moſt vſually Biſhops Centū grauam. gra. 47.aduanced to the Order of Prieſthood, vnlearned Idiots, vnfit, vile, and ridiculous perſons. The like might bee ſhowne in all other Countries: but this is ſufficient for a taſte of the miſerable ignorance of the Romiſh Clergie, deriued from their owne confeſſion.

25. And therefore we neede not wonder, when we read of many Popes that were vtterly vnlearned, euen ſo farre, that they knew not the Grammar: as that Pope that ſaid (as it is reported) Fiatur, in ſtead of Fiat: and being told, that it was falſe Latine; anſwered, that in ſpight of Priſcian, and all Grammarians, it ſhould be euer after canonized for true Latine. Or that Pope, to wit, Gregory the ſixth, who beingLaziard. Epit. cap. 183. ignorant of Latine, was faine to hauehave another conſecrated with him, to helpe to ſay Maſſe. Or that Pope, to wit, Zachary, that condemned Virgilius, a Biſhop of Germany, forAuent. Annal. lib. 3. Platina. ſaying, there were Antipodes. Or Paul the ſecond, that determined all them to bee Heretikes, that named the word Academy. Or, Bennet the ninth, who when hee was madeBar…. ann…. 1033 nu. 6. Glab. Rodulph. Pope, was a childe, about ten yeeres old: and therefore could not hauehave any great ſtore of wiſedome in him at thoſe yeeres. And if Popes hauehave beene thus ignorant, which are the heads of the Church, no maruell if Cardinalls, which are the necke, and Archbiſhops and Biſhops, which are the ſhoulders, and Prieſts and Fryers, which are but the armes and legges, bee voyd of all vnderſtanding: for how can the members bee p. 368wiſe, if the head be a foole? And therefore when wee read, that Lois Marſilius, an Auguſtinian Fryer, being asked, what the two ſtrops of the Biſhops Miter ſignified? anſwered, that they repreſented, that the Biſhop neuer vnderſtood the Old nor the New Teſtament. We hauehave no cauſe to wonder at it: neyther when that we read, that a certain Prieſt was of this mind, that whatſoeuer was in print, was as true as the Goſpell. Nor when we heare another of them fiſhing the Virgine Maries name out of the firſt Chapter of Geneſis, where it is written, that God called the gathering together of the waters (Maria) &c. Nor another, that prooued our Sauiour Chriſt to take away the ſinne of the world, becauſe the word Ieſus was written in Hebrew with the letter foreign, Sin, in the midſt. But what need I inſiſt in particulars, ſeeing this was one of the rules of a whole Order, called the Franciſcane, or Minorite Fryers … Neſcientes non curent diſcere literas: Let not the ignorant regard to know letters. Of which rule they euer were moſt obſeruant: from whence ſprings that elegant Epigramme.

Cauiſti bene tu, ne te vlla occidere poſſit

Litera: nam nulla eſt litera not a tibi.

That is in Engliſh thus:

Preuented well thou haſt the letter that doth kill:

For not a letter wilt thou learne, to ſtop this ill.

26. Now then let▪ their Bozius vpbrayd vntounto vsus the ignorance of all Arts, and bragge of their Ieſuites learning aboue all others. And let their Poſſeuine, and Greſter, and Tanner Boz de ſig. eccleſ. lib. 12. c. 12. Poſſeu. biblioth.doe the ſame: yet they ſhall neuer ſhew a whole Order amongſt vsus, and that of Clergie men, that make a profeſſion of Ignorance. As for the eminence of the Ieſuites learning, whereof they bragge ſo much, we enuy it not vntounto them, ſo that they will not make themſelues the onelyonly engroſſers of learning, but ſuffer vsus, poore men, to retayle ſome part with them, with whom we may boldly ſay, that for number and quality, we hauehave them that are eueryevery way equall, if not ſuperiour vntounto them.

27. But to leaue their Clergie, and come to the multitude of their Lay people, which are they indeede amongſt p. 369whom we may ſee the true fruit of theſe their doctrines. It is both ſtrange and lamentable to behold the prodigious ignorance of moſt, both men and women, that liue vnderunder Popery, and hauehave receiued the marke of the Beaſt on their foreheads: for as the Prieſts teach, ſo the people follow, like a flocke of ſheepe following their Belweather; the one commending ignorance, the other imbracing it with all their hearts. Some of their owne Writers affirme, that the Common people, for theVincent. de fine mundi. moſt part, amongſt them, knew not the Articles of the faith: and if they▪ knew not the Articles of the faith, how can they giuegive a reaſon of them? which Saint Peter requireth of eueryevery man. As the multitude of the Nineuites knew not their right hand from their left; ſo this rabble know not the right hand of Religion from the left. As for the maine points of the Catechiſme, how can they know them, whereas they are ignorant of the grounds thereof? For the Lords Prayer, the ten Commandements, and the Creede, they rumble vp in the Latine tongue, not vnderſtanding one word what they ſpeake. They ſay Pater noſter, and Credo in Deum, and yet they know not what Pater meaneth, nor what Credo ſignifieth. Yea, for the moſt part, they ſo miſtearme the words thereof, that their language is more like to the babling of Infants, or rather the prattling of Parrats, then the ſpeech of men. Neither is this ignorance onelyonly to be found among the baſeſt of the people, which hauehave no teaching and education, but euen amongſt the better ſort of them, that are well borne and brought vp: and after ſo ſtrange and ſtrong a faſhion, that by no meanes can they be withdrawne from this inueterate and continued cuſtome of their Anceſtors. Hence ſpringeth all that groſſe ſuperſtition which is vſed of them: as, creeping to the Croſſe, falling downe before Images, adoring and beautifying them with new-faſhioned garments, running a Pilgrimage to this Saint and that, ſetting vp Tapers before their ſhrines, wearing about their necks the beginning of the Goſpell of Saint Iohn, as a preſeruatiue againſt the Diuell, and the herbe Veruine, being croſſed and bleſſed, againſt blaſts, the white Pater noſter, and the little Creede, with an infinite number of p. 370ſuch like ſuperſtitious vanities, whereof there is neyther head nor foote. Would any that are not plunged ouer head and eares in ignorance, put any affiance in ſuch trumperie? and yet herein is all the Religion of the vulgar, who repoſe euen the hope of their ſaluation in theſe things, and thinke it a greater ſinne to neglect or omit one of theſe Ceremonies, then to breake any of the Commandements of God.

28. Now let any man iudge whether this can be the true Religion, which nouriſheth this barbarous and monſtrous ignorance and ſuperſtition amongſt the people: and whether that can be▪ a good tree, which bringeth forth ſuch bitter and ſowre fruits. This is the concluſion which groweth out of the premiſes, by neceſſary conſequence.