A Retractive from the Romish Religion, Motive 3

A Retractive from the Romish Religion · Motive 3

p. 57MOTIVE. III. That Religion which imitateth the Iewes in thoſe things wherin they are enemies to Chriſt, cannot bee the truth: but ſuch is the Religion of the Church of Rome. Ergo.

THe malice of the Iewes towards Chriſt our Sauiour, andMAIOR. his Church, from the beginning vntounto this day, is ſo notorious, that the whole world is witneſſe thereof. Saint Paul witneſſeth of them, that they killed the Lord Ieſus, and their 1. Theſ. 2. 15. 161 Thess 2:151 Thess 2:16owne Prophets, and perſecuted the Apoſtles, and were contrary to all men, and forbad them to preach vntounto the Gentiles that they might be ſaued, to fulfill their ſinnes alwaies, and that the wrath of God was come vponupon them to the vttermoſt. And as it was at that time, ſo euer ſince they hauehave not any whit remitted, but increaſed in their rancour; for ſtill they crucifie vntounto themſelues the Lord of Life, though not in his perſon which is at the right hand of God; yet in his mēbers whō they perſecute vntounto death aſmuch as in them lyeth, and in his Goſpel, which they ſtill purſue with a deadly hatred. Yea, ſo great is their malice, that many times they hauehave taken Chriſtian children, vponupon their preparation day to the Paſſouer, and nailed them vponupon the Croſſe, loaded them with reproaches and ſcornes, in diſgrace of Chriſt, and miſerably tormented them to death; p. 58as was done by the Iewes of Inmeſter, a Towne ſcituate betwixtSocrat. Hiſt. lib. 7. cap. 16. Chalchis and Antiochia, as witneſſeth Socrates in his Eccleſiaſticall Hiſtory; and in Germany, at Fretulium; asJo. Finc. li. 3. Flores Hiſtor. alſo in England, at Lincolne and Norwich, as our Chronicles teſtifie. Yea, it is recorded how the Iewes of Hungarie tooke a Carpenters Son that was a Chriſtian, in deſpi… of Chriſt, whom they eſteemed no better then the Soone of a Carpenter, and cut all the veines of his body, and ſuckt out his bloud with quils: and being apprehended, and tortured, they confeſſed that they could not bee without Chriſtian bloud, for therewithall they anoynted their Prieſts. Yea, they hauehave often poyſoned the ſprings, and by that meanes brought great plagues vponupon Chriſtian people; and ſet on fire Cities and Townes, to bring them to pouerty and miſery. Can there be greater enemies to Chriſt then theſe are? for the poyſoned arrowes of their malice are ſhut vp againſt him, who is in heauen beyond their reach, and therefore they fall downe vponupon his members: but the venome of them lighteth vponupon their owne heads, to their eternall confuſion. Who would now imitate theſe wretches in any thing, eſpecially in that wherein the cauſe of their enmity conſiſteth? can they be of God that doe this? or rather are they not the brood of that Serpent, that hath beene euer a profeſt enemy to the ſeed of the woman? This being ſo cleare and manifeſt, I leaue the firſt propoſition without any other guard or defence, and come to the confirmation of the ſecond, wherein the pith of the argument confiſteth.

2. That the Religion of the Church of Rome is an apiſhMINOR. imitation of Iudaiſine, and that in thoſe things wherein it is moſt oppoſite to Chriſt, may appeare, if wee firſt conſider wherin the oppoſition of the Iewiſh Religion conſiſteth, and then ſecondly compare the Romiſh with the ſame. The Iewes Religion is oppoſite to Chriſt in two reſpects principally: firſt, in retaining the old Ceremonies of Moſes law, whichRom. 10. 4. Heb. 10. 1.Rom 10:4Heb 10:1 were ſhadowes of things to come, and had their accompliſhment in Chriſt: for that which Paul ſaith concerning Circumciſiou, is to be vnderſtood of all other Ceremonies: They p. 59which entangle themſelues with that yoke of bondage, vnderunder Gal. 4. 9. and 5 2. 4.Gal 4:9Gal 5:2Gal 5:4thoſe impotent and beggerly rudiments, are aboliſhed from Chriſt, and Chriſt doth profit them nothing: And ſecondly, in deuiſing a multitude of ſtrange and new ſuperſtitions, coyned in the mint of their Rabbiniſh conceits, contrary not onelyonly to the Goſpell of Ieſus Chriſt, but euen to their owne law, which Deutorologies of theirs our Sauiour condemneth, Math. 15. 3. 6. when hee ſaith, that they tranſgreſſed the CommaundementMatth. 15. 3. 6.Matt 15:3Matt 15:6 of God, & made it of no effect by their owne tradition. Both theſe wayes ſhew they their enmity to Chriſt and Chriſtian Religion, and are thereby retained and encouraged in their errours.

3. Now compare the Romiſh Religion with theſe Rabbiniſticall conceits in both reſpects, and it will appeare that one egge is not liker to another, nor milke to milke, then the Romiſh and Iewiſh ſuperſtition are to each other. And touchingI. the firſt, to begin with the multitude of their ceremonies: It is not vnknowne to any that know any thing in the booke of God, that the Church of the Iewes was loaden with a heauie burden of ceremonies. S. Paul ſaith, that it was ſo heauie, Acts 15. 10.Acts 15:10that neither they nor their fathers were able to beare it, and therefore calleth the Ceremoniall law, a yoke of bondage, andGal. 5. 1. and 4. 31.Gal 5:1Gal 4:31 thoſe that were vnderunder that yoke, children of the bondwoman, and not of the free. And the reaſons why God did impoſe vponupon them ſuch a number of Ceremonies, were iuſt and holy, to wit: firſt, becauſe the Church was then in the infancy, and therefore needed to be vnderunder a Schoolemaſter to inſtruct,Gal. 3. 24.Gal 3:24 and as it were catechize it vntounto Chriſt, and therefore they were to be dealt withall, as children vſe to be with the guilded leaues and faire pictures of externall rites, and to be fed with milke, being not able to digeſt ſtrong meates. Secondly, becauſe by them they were, as it were by viſible repreſentations informed, both touching ſome great beneſit paſt and receiued, and touching the Meſſias to come and his Kingdome, as alſo concerning godly conuerſation required in their owne life: for in the barke of eueryevery legall ceremonie, theſe three vitall ſpirits were contained. And thirdly (as it is p. 06well obſerued by S. Chryſostome) in regard of their infirmityChryſoſt. and weakeneſſe, who being lately come out of Egypt, and there defiled themſelues with idolatrie and ſuperſtition, neceſſarily required ſacrifices and ceremonies to be allowed vntounto them, leſt they ſhould fall backe againe to their Egyptian corruption: wherefore Almighty God (ſaith he) ſo dealt with them, as a Phyſician dealeth with his ſicke patient, who through the burning heat of his diſeaſe, requireth a cup of cold water, or elſe is ready to hang or kill himſelfe; there the Phyſician being conſtrained by neceſſity, commands a viole of cold water prepared by himſelfe, to be brought vntounto him, but withall warnes him, that he drinke not but out of that Viole. So God granted ſacrifices and ceremonies to the ſickly Iſraelites, but ſo, that they ſhould not vſe any, but thoſe which hee appointed for them, and that after the manner by him preſcribed. And this to be ſo, hee proueth, becauſe the law of ceremonies was not giuen, vntill the children of Iſrael had defiled themſelues with the golden Calfe, for the making whereof they were ſo madde bent, as that they pulled off their Iewels, eare-rings, and rings from their bodies, and gaue them for the framing of that Idoll: and hee illuſtrateth the ſame in another place by another excellent ſimilitude. If a man (ſaith hee) hauehave a wife prone to incontinencie, hee ſhutteth her vp in certaine places & chambers, ſetting about her a guard of ſeruants and attendants, to keepe her from ſtraying abroad, and entertaining her louers. So God dealt with the Church of the Iewes, which he had married to himſelfe in compaſſion and louelove, ſeeing it prone to Idolatry and ſuperſtition, hee ſeparated it from other Nations, and ſhut it vp within the bounds of the land of Canaan, and ſet about it a guard of Ceremonies and externall Rites, which ſhould be as it were Tutors vntounto it, vntill it were fully confirmed in faith and obedience. Thus farre Chryſostome. By all which wee ſee not onelyonly, that the Church of the Iewes was loaded with a bundle of ceremonies, which were to endure till the comming of the Meſſias: but alſo the reaſons why the Lord impoſed that burden vponupon them.

p. 614. Now is the Church of Rome any whit behinde them in this? No verily, but farre before them: for if we ſhall compare Moſes Leuiticus, with the Romiſh Miſſals, wee ſhall finde, that in number of ceremonies they farre exceede the Synagogue of the Iewes. The Iewes had but two great Sacraments: the Church of Rome hauehave ſeuen. The Iewes but one ordinary Altar: the Church of Rome tenne thouſand, euen as many as Churches, and not onelyonly ſo, but often diuers Altars in one Church. The Iewes offered many ſacrifices, but the Church of Rome exceede them in the number of their Maſſes tenne to one. The Iewiſh Holy-dayes were few in compariſon of the Romiſh, for they had but their Paſſeouer, Pentecoſt, feaſt of Tabernacles, of Trumpets, reconciliation, new Moones, Purim and dedication: but theſe hauehave their Holy-dayes for eueryevery Saint, for the Croſſe, Corpus Christi, All Saints, All Soules, and what not: inſomuch that their friend Eraſmus complaineth, that in Ieromes age there wereEraſ. in Mat. 11.Matt 11 few Holy-dayes beſides the Lords day: but now, that there is neither end nor meaſure in the multitude of them. The Iewes obſerued a few faſting dayes by Gods appointment, and others taken vp by their owne tradition, as the ſecond and fift day of the weeke: but the Romiſh faſts exceede both in number and ſuperſtition: for beſides two dayes in eueryevery weeke, eueryevery Saints Eue almoſt is a faſting day with them, beſides their Lent faſt continued whole ſixe weekes without intermiſſion, if to abſtaine from fleſh, and glut themſelues with other viands, as nutritiue to the body, be to be termed a faſt. The Iewes Prieſt-hood was diſtinguiſhed but into two maine orders, Prieſts and Leuites, and theſe later aſſigned to ſome few diſtinct offices about the Temple: but the Romiſh Prieſt-hood is peſtered with a ſwarme of the ſeuerall orders of Friars, Monkes, Anchorites, ſecular and regular Prieſts, that almoſt ſerue for nothing but to conſume the fruits of the earth. The holy garments for the Leuiticall Prieſt-hood, were but few in number in compariſon of the Romiſh veſtments: for the high Prieſt of the Iewes had but ſixe garments appointed to him; the Ephod, the breſt-plate, the Robe, the p. 62linnen coate, the girdle, and the crowne; and for the inferiour Prieſts, but foure, linnen coats, bonnets, linnen breeches, and girdles: but the Romiſh hauehave ſixe garments in token of perfection; and the Biſhops nine, becauſe there are (as they ſay)Bonau. ratio. Diui. offic. li. 3. c. 1. nine orders of Angels; in all fifteene, anſwerable to the fifteene degrees of vertues. What ſhould I reckon vp their manifold croſſings, kiſſings, kneelings, whiſperings, waſhings, anoyntings, ſpittings, breathings, ſaltings, with an infinite number beſides of vaine and ſtrange obſeruations which are vſed in their Church, which the Iewiſh Synagogue may not compare withall, either for multitude or ſtrangeneſſe? And thus they are not onelyonly equall to them, but farre exceed them in the number of their Ceremonies. And this is euenAgrip. de vanit. cap. 60. confeſſed by many of their fauourites: for Cornelius Agrippa ſaith, that Chriſtians are now more oppreſſed with ceremonies, then the Iewes were in former times. And Polydore Ʋirgsll, thatPolyd. Virgil de inuent l…. 4. in prooemi…. a very wood of Iewiſh and heatheniſ… ceremonies peſtered the Lords field. Yea, Saint Auguſtine complaineth of the ſame ſuperſtition in his time, when Antichriſtianiſme was but in breeding, when he ſaith, that the Church was preſſed contrary Aug. Epiſt. 119. cap. 19.to Chriſts mercifull inſtitution, with ſuch a ſeruile burden of Ceremonies, that the ſtate of the Iewes vnderunder the law was m…re tolerable then the condition of Chriſtians, ſeeing they were ſubiect onelyonly to Gods ordinances, and not to humane preſumptions as Chriſtians are. But if he had liued at this time, and ſeene the fruitfull multiplication of them, in reſpect of his age, how would hee hauehave complained? And thus in reſpect of multitude of Ceremonies, the Romiſh Church is by many degrees before the Church of the Iewes.

5. To deſcend to particulars. The Iewes had their ſacrificing Prieſts, whereof one was their chiefe Prieſt, and the other of an inferiour ranke. The Romaniſts, in an apiſh imitation, hauehave their ſacrificing Prieſts too, the Pope their chiefe, and the vnderunder-ſhauelings his vaſſals: as if Aaron was a type of the Pope, and not of Chriſt; or as if all Chriſtians wereHeb. 8. 6. & 9. 6. 11. 12. 1. Pet. 2. ….Heb 8:6Heb 9:6Heb 9:11Heb 9:121 Pet 2 not Prieſts vnderunder the Goſpell; both which are euident in the new Teſtament: but we no where find that the high Prieſt p. 63of Ieruſalem was a type of the high Prieſt of Rome, or that theReuel. 1. 6.Rev 1:6 Miniſters of the Goſpell are ſacrificing Prieſts. This latter isBel. de cultu ſanctor. lib. 3. ca. 4. confeſſed by Bellarmine, who ſaith that the Chriſtians of the Primitiue Church did purpoſely abſtaine from the names of Temple and Prieſthood, vntill the dayes of Tertullian, leſt that they ſhould ſeeme to hauehave retained ſome Iewiſh Ceremonies. Why then doe they now entertaine thoſe names, whereof the purer times were aſhamed? do they not ſhew thereby that they are degenerated from that primer purity, which they ſo much bragge of? And yet we doe not diſlike the name of Prieſt, if it bee rightly taken, for ſuch an one as miniſtreth in holy things betwixt God and the people, but that the Miniſters of the Goſpel ſhould be ſacrificing Prieſts, is Iewiſh; as alſo, that the man of Rome ſhould be the Arch-prieſt on earth, whereas we hauehave but one high Prieſt, euen Chriſt our Sauiour, who hauing once offered himſelfe a ſacrifice for ſinne, ſitteth for euer at the right hand of God. And that we may plainely ſee that in their Hierarchie they imitate the Iewes, Bellarmine is a ſufficient witneſſe, who to proue that there ought to be a viſible Monarch in the Church, alleageth that Aaron was not onelyonly Bell de Roman. Pontif. li. 1. ca. 9.a type of Chriſt, but alſo of the Pope, becauſe the ſacrifices of the law did not onelyonly repreſent the bloudy ſacrifice of the Croſſe, but alſo the vnbloudy ſacrifice of the Maſſe. Which if it be true, then there can be but one high Prieſt in the Church of Chriſt, as there was but one in the Church of the Iewes: for the argument will ſtand thus in good moode and forme, being built vponupon their owne ground. As the Church of the old Teſtament was gouerned, ſo ought the Church of the new: but the old was gouerned by one onelyonly high Prieſt; therefore the new ought alſo to hauehave but one onelyonly: for either he muſt ſhew that there were two high Prieſts in the Church of the Iewes, one ſubordinate vntounto the other, or conuicted by his owne principle, he muſt acknowledge that there ought not to bee two in the Church of Chriſt, or at leaſt confeſſe that this argument is lame, drawne from the imitation of the Iewiſh Hierachy: and then if it be not true which he affirmeth, what will be the ſequell therof, but either ignorance in ſymbolizing thoſe things p. 64which are no wiſe matches, or impiety in dethroning Chriſt from his office, and ſetting the Diademe vponupon the Popes head; and ſo, that in their Romiſh Hierarchy they are the Iewes Apes, in that thing which moſt tendeth to the diſhonor of Chriſt.

6. As they imitate the Iewiſh Prieſt-hood, ſo do they alſo their Altar and ſacrifices: for they are not content with the name of the Lords Table, which name was vſed both by the1. Cor. 10. 21. Arnob. cont. gen. lib. 6. Cyril. Alex. cont. Iulian, l. 10. Chryſ. in Pſa. 95.1 Cor 10:21Ps 95 Apoſtles and primitiue Church. For which cauſe (as teſtifieth Arnobius, Cyrill, and Chryſoſtome) they were challenged by the Pagans of impiety, nor yet to take the name of Altar and Sacrifice in an improper ſignification, as ſome of the later Fathers did, calling the Lords Table an Altar, becauſe onAug. cont. Fauſt. lib. 20. ca. 18. & li. 3. de bapt. c. 19 it was repreſented the ſacrifice of the Croſſe, and the action in the Euchariſt a ſacrifice, becauſe it was a commemoratiue repreſentation of that ſacrifice, as their writings plentifully teſtifie; but they will hauehave a very Altar in proper phraſe of ſpeach, and a true reall ſacrifice, then which what can be more Iewiſh? eſpecially, ſeeing all ſuch Altars were aboliſhed by the Croſſe of Chriſt; and there remaineth but one Altar in the Church, Whereof they hauehave no power to eate which ſerue the Tabernacle, Rco. 13. 10. Theodoret. Oëcumen. Aquinas. Gloſſa ordin. in lacum.to wit, Chriſt, as all the Fathers expound the place, who is the onelyonly true Altar and proper ſacrifice of the new Teſtament: True Altar (I ſay) and proper Sacrifice, becauſe the ſoule of eueryevery iuſt man is called by them a metaphoricall Altar, and their prayers, good workes, almes-deeds, &c. ſpirituall ſacrifices. And therefore Clemens Alexandrinus, and Origen, and Lactantius, writing againſt the Pagans, who obiected that Chriſtians had no Altars nor ſacrifices, and therefore no religion, anſwere, That a iuſt and holy ſoule is a right holy Altar, from which doe ariſe prayers as ſweet incenſe, and vponupon which are offered vp to God, iuſtice, patience, faith, innocencie, chaſtity, and ſuch other v…rtues. And theſe are the onelyonly Altars and Sacrifices now vponupon earth; for our true Altar and ſacrifice is in heauen.

7. Againe, the Iewes had lampes continually burning in the Tabernacle, and afterward in the Temple, which were p. 65types of Chriſt, who is the true light of the world, and of theIoh. 1. 9. Matth. 5. 14.John 1:9Matt 5:14 Apoſtles and Miniſters of the Goſpell, who by their doctrine and preaching conuay this light from Chriſt the fountaine, as it were by Conduits and Pipes, to the illuminating of the whole world: Qui… in candelabro (ſaith Gregory) niſi Redemptor Gregor. in Ezech. …m. 6.humani gener is deſignatur? Who is figured out by the candleſticke, but the Redeemer of mankinde? Haſtile candelabro (ſaith venerable Bede) ipſe qui eſt caput Eccleſiae debet intelligi, By Beda.the ſhaft of the Candlesticke, muſt be vnderſtood, hee that is the head of the Church. And the ſixe branches iſſuing out of the body of the Candleſticke, what are they but the Apoſtles and Paſtours of the Church (ſaith Marbachius) which asMarbach. branches iſſue from Chriſt, and make but one body with the ſhaft, to ſignifie that they muſt conſpire in preaching Chriſt alone, and ſo vnited to each other by the bond of Concord? Yet the Church of Rome retaine alſo this ceremonie: for they hauehave multitude of Lampes and Candles in their Churches burning in the day time, as if they would declare to the world, that either they beleeue that Chriſt is not yet come, or elſe that they hauehave not the cleare Sunne-ſhine of the Goſpell amongſt them, but the dimme Candle-light of ſuperſtition. Now that this Iewiſh ceremonie is vſed amongſt them, not onelyonly experience ſheweth in all places, and their great ſolemne Candlemaſle, vponupon the day of the purification of the bleſſed Virgin: but alſo the decree of their owne Popes, Gregory Gregor. in Decret. Pl…tin. in Sabinian.the firſt, and Sabinian his ſucceſſour: the one of which appointed certaine Lands for the maintenance of Wax-candles and Lamps in Churches, and the other ordained, Ʋt accenſae Lampades perpetuò in Eccleſys retinerentur: That burning Lampes ſhould be alwayes kept in their Churches. And that theyDurand. in Ratic. lib. 1. cap. 1. fetch their pattern… from the Iewes, Durand plainly acknowledgeth, when he ſaith, That the Church is enlightned by Gods commandement. Whereupon it is read in Exodus, Charge the children of Iſrael, that they offer pure oyle of oliue, that the Lamps may burne continually in the Tabernacle. It is cleare then, that this is a Iewiſh imitation, at leaſt, if they had not rather bee counted to be followers of the Gentiles, then of the Iewes: p. 66amongſt whom alſo this cuſtome was in vſe, to hauehave lights and Lampes continually burning in their Idoll Temples: as witneſſe both Tertullian, Lactantius, & Gregory Naezianzene, Tertul. in Apr. …a…. 35. Lactant. lib. 6. cap. 62. Nazianz. in Iulian. Orat. 2. 1. Cor. 10. 20. Iud. 1. 6. 1. Ioh. 1. 5.1 Cor 10:20Judg 1:61 John 1:5with diuers others. Lactantius ſaith plainly, That they ſet vp lights to their God, as if he dwelt in darkneſſe. And ſo they did, for their gods whom they worſhipped, were deuils, who are reſerued in the chaines of darkneſſe, vntounto the Iudgement of the great day. But our God dwelleth in light inacceſſible, and he is all light, and in him is no darkneſſe: what neede any light or Lamps be ſet vp before him then? If they ſay, that they hauehave the example of the primitiue Church for their warrant. I anſwere, that it is true indeede, as may appeare out of all Eccleſiaſticall Hiſtories, and the Epiſtles of Plinie the ſecond, to Traiane, that they had the vſe of Lamps in their aſſemblies: but this was in their night-meetings, which they were conſtrained to vſe in the time of perſecution, not daring to aſſemble together by day: as is teſtified both by Euſebius, …uſeb. de vita Conſtant. lib. 4. Epiphan▪ aduerſ. haereſ. ſub finem. Tertul. quo ſupra. Jerom. contra Vigilant. c. 3.Epiphanius, Tertullian, &c. but neuer in the day time, till Ieromes age, when this ſuperſtition began to grow vponupon the Church. So that this cuſtome is either Heatheniſh or Iewiſh, let them chuſe whether: both which are equally diſgracefull to the Church of Chriſt.

8. So likewiſe they fetch the vſe of their hallowed water from the Iewes, if not from the Pagans, for the Iewes hadNumb. 10.Num 10 their Holy-water made of the aſhes of a red Cow, whereby were purged all legall vncleanneſſes: ſo hauehave the Romaniſts their Holy-water ſprinkles, to purge and clenſe away all the impurities of the ſoule. This is plaine, not onelyonly by their practice, but alſo by the decree falſly fathered vponupon Pope Alexander the firſt: but indeede of ſome later Pope, whichDeconſecrat. D. 3. cap. aquam ſale. thus ſpeaketh: We bleſſe water mingled with ſalt, that all being ſprinkled therewith, may be ſanctified and purified, which wee enioyne all Prieſts to doe: for if the aſhes of a Cow being ſprinkled, did ſanctifie and clenſe the people of the Iewes, then much more doth water mixed with ſalt, and conſecrated by diuine prayers, ſanctifie and clenſe Chriſtian people. Which conſequence how vaine and impious it is, who ſeeth not? Vaine, I ſay, for the p. 67Leuiticall Holy-water did onelyonly clenſe from outward vncleanneſſes, but the Romiſh by their doctrine doth purge the ſoule from ſpirituall pollutions. Impious, for the Scripture ſaith, that it is the bloud of Christ that purgeth vsus from all 1. Ioh. 1. 7.1 John 1:7our ſinnes, and not water mingled with ſalt: and it maketh the compariſon not betwixt the aſhes of an Heyſer and Holywater,Heb. 9. 13. 14.Heb 9:13Heb 9:14 water, but betwixt it and the bloud of Chriſt. This imitation then is both vaine and impious, if it bee of the Iewes: and more, if it be of the Gentiles: for what agreement hath the2. Cor. 6. 16. Iuſtin Martyr in Apolog. 1.2 Cor 6:16 Temple of God with Idols? And yet ſo it is alſo: for Iuſtine Martyr telleth vsus, that the deuils, when they heard out of the Prophets of the ſpirituall waſhing that ſhould be in the Kingdome of Chriſt, in an apiſh reſemblance cauſed his worſhippers to purge themſelues by the ſprinkling of hallowed water. And Theodoret, Theodoret hiſt. lib. 3. …. 14. 15.that Iulian the Apoſtate commanded their bread, fleſh, fruits, and all other kind of victuals, to be purged (as he ſuppoſed) by holy-water: and that Ʋalentinian his Tribune, who ſucceeded him in the Empire, when Fortunes Prieſt ſprinkled him with holy-water, ſtrooke the Prieſt with his fiſt, ſaying, Thou haſt not clenſed, but defiled me. Hipocrates alſo the PhyſicianHypocrates de morb… ſacr…. doth witneſſe the ſame, when he ſaith, that entring into their Temples, they were ſprinkled, not that they might be defiled: but that if they had any ſinne, they might be purged from it. Thus it plainely appeareth, that this was a Heatheniſh cuſtome; which how it can agree with the Church of Chriſt, I know not; ſure I am, that in the Primitiue Church there was no holy-water beſides the water of Baptiſme, that can be proued by any good authority; for the teſtimonies of Alexander the…el. de verbo Dei non ſcripto. lib. 4. cap. 3. …uſeb. de ſpiritu Sancto. cap. 27. Eraſ. in Baſil. firſt, Clement and Baſil alledged by Bellarmine, are all counterfeit, as partly the matter in them contayned, and partly the cenſure of Euſebius and Eraſmus doe ſufficiently proue, and might here bee demonſtrated, if I thought it neceſſary: neither doth it agree with the nature of thoſe times, to the which S. Iohn ſo lately before had left this doctrine, that the onelyonly purgation of ſinne was the bloud of Chriſt; and not holy-water conſecrated by a Prieſt.

9. In like manner, their vſe of Incenſe on their Altars to driue away deuils (as they ſay) doth ſauour both of Iudaiſme p. 68and of Paganiſme. That the Iewes vſed to burne Incenſe inPolyd. Virgil, de Jnuent. li. 5. c. 1. Innocent. 3. de offic. Miſſ. lib. 2. cap. 17. Exod. 30. 1. Pſal. 141. 2. Reuel. 8. 2.Exod 30:1Ps 141:2Rev 8:2 ſacrifice to God, is no queſtion, for they had their Altar of burnt Incenſe appoynted by God himſelfe for that purpoſe: & this Altar (without queſtion) was a type of Chriſt our Mediatour, and the incenſe of the prayers of the Saints, which are then acceptable vntounto God, when they are offered vp in the name of Chriſt, who is the Altar that ſanctifieth all our ſacrifices. This is ſo euident, not only out of holy Scripture, but frō the full conſent of all Writers old & new, that it is needles to ſtand to prooue it. And therefore offering of Incenſe being a ſhadow of things to come, why ſhould it ſtill remaine, ſeeing the Sunne of righteouſneſſe is riſen in our Horizon, and hath …iſpelled all ſhadowes by the glorious beames of his preſence? As touching the Pagans, Polydore Virgil confeſſeth, that it was their cuſtome to offer Incenſe to their Idols.Polyd. Virgil de Inuent. li. 5. c. 1. Theod. li. 3. c. 15. & 16. And Theodoret affirmeth, that when Iulian diſtributed gold amongſt his Souldiers, hee commanded an Altar full of coales to bee ſet by him, and Frankincenſe to bee layd on a Table, to the end that eueryevery one would recieue gold at his hand, ſhould firſt caſt Frankincenſe vponupon the Altar: and this hee did to diſtinguiſh the Pagan from the Chriſtian. By which it is euident (by the way) that at that time this was not in vſe in the Church. This Iewiſh and Paganiſh cuſtome then, how commeth it to paſſe, that it ſhould now bee taken vp as a holy ſeruice of God? Are not all Iewiſh Ceremonies at an end by the cōming of the body which is Chriſt? And is it fit that Chriſtians ſhould learne to worſhip God frō the Gentiles, which were worſhippers of deuils? Theſe things are ſo diſſonant to the nature of true Religion, that they admitArnob. l. 6. & li. 7. page 226. Euſeb. in orat. ad Sancta. Coelum. no iuſt reconciliation. Sure it is, that the Primitiue Church neuer knew the vſe therof, as appeareth both by that Example of Iulian before alleaged out of Theodoret, and alſo by teſtimonies of Arnobius, Euſebius, and Auguſtine: all which acknowledge that the Church in their time had no…n Pſal. 49. & 50.Ps 49 ſuch cuſtome. We go… …into Arabia (ſaith Saint Auguſtine) to fetch Frankincenſe, God requireth of vsus the ſacrifice of praiſe. As for the auncient Leiturgies and Dioniſius, that mention it in Gods ſeruice, wee care not for them, ſeeing all men either p. 69vehemently ſuſpect them, or vtterly reiect them as counterfeit.

10. Againe, the Iewes had their holy oyle wherewith their Kings, Prieſts, and Prophets were anoynted, which was a type and figure of that ſpirituall vnction of grace, wherewithPſal. 45. 7. Iohn 3. 34. 1. Ioh. 2 27.Ps 45:7John 3:341 John 2:27 Chriſt our head was anoynted aboue his fellowes, and all his members in a due proportion. The Church of Rome hath alſo reuiued this Ceremonie, and that after a farre more ſuperſtitious manner: for there was not halfe ſuch a ſtirre at the making of the holy oyle of the Tabernacle, as there is at the conſecrating of their holy Chriſme: it would euen prouokeGallaſ. the ſpleene to laughter, and the gall to bitterneſſe, to heare or behold the apiſh trickes that they vſe at the making of their precious Chriſme: ſuch muttering, ſuch charming and enchanting, ſuch blowing and breathing, ſuch exorciſing and coniuring the deuill, by the mitted Biſhop firſt, and then twelue Prieſts in their order, before they come to Aue Sanctum Chriſma, All haile O holy Chriſme, as is wonderfull. What is this, I pray you, but a profeſt reſtoring of a Iewiſh Ceremony, and a plaine declaration that their Prieſts are rather Iewiſh than Chriſtian? and that thoſe graces of Gods ſpirit, which were figured by their holy oyle, are not to bee found in cheir Church, ſeeing they retaine ſo ſuperſtitiouſly the type thereof? If they ſay that Saint Iames mentioneth oyle to bee vſed at the viſitation of the ſicke, whereby they recouered health: I anſwer, firſt, that this was no ſuch conſecrated oyle as is in vſe in the Church of Rome: and ſecondly, that it was applyed onelyonly to the ſicke that were in danger of death, not to young Infants that are new come into the world, at their baptiſme: thirdly, that it was not an inſtrument of ſpirituall grace, but of corporall health: and laſtly, that it laſted onelyonly during the time that miracles liued in the Church, and dyed when they dyed: ſo that Saint Iames his oyle maketh nothing for the maintenance of the Romiſh Chriſme: and therefore I leaue it vntounto them as a meere Iewiſh ſuperſtition.

11. Laſtly doth not the high Prieſt of Rome imitate the high p. 70Prieſt of the Iewes in his Pontificall garments? are not their Fryers and Anchorites …p…ſh counterfeiters of the Leuiticall Nazarites? doth not their Iubile both in name and nature repreſent the Iewiſh Iubile? no man that knoweth the one, and ſeeth the other, but will confeſſe this to be true: for Aaron wore a Crowne vponupon his head, to ſignifie the Kingly power of Chriſt: the Biſhop of Rome hath three Crownes, to ſignifie (forſooth) his threefold power in Heauen, Earth, and Purgatory. Or as Aretine ieſted, one for the fleſh, another for the world, and the third for the deuill, and none for God. Aaron had a plate on his Crowne, wherin was engrauen Holineſſe Auent.to the Lord. The Biſhop of Rome vſed to weare a plate on his head, wherein was written the word Myſterie, as if he would profeſſe himſelfe to be the vpholder of that myſtery of iniquitie ſpoken of by the Apoſtle. Aaron had his Ephod2. Theſ. 2. 7.2 Thess 2:7 and Robe: the Biſhop of Rome hath anſwerable therevnto his rich Pontificall attire, which in many reſemblances is like vntounto the ſame: yea, the Romaniſts doe plainely Iudaize in bringing in againe into the Prieſtly order ſuch variety of garments, as the Pall, the Miter, the Crozier-ſtaffe, the Albe, the Chimere, the gray Amice, the S…oale, with ſuch like. Inſomuch, that when their Biſhops come forth to doe diuine ſeruice, a man would thinke that he ſaw Aaron addreſſed with his attire to ſacrifice at the Altar.

12. As touching their Fryers and Anchorites, how like are they to the Nazarites of the Law: the Nazarites might not drinke wine nor ſtrong drinke: no more may diuers of the religious ſhauelings by the rules of their order. They were tyed by a vowe which they might not breake without ſinne: ſo are theſe at their firſt entrance into their Cloyſters and Cels; and that ſo ſtrictly, that they account it a greater ſinne to violate that vow of voluntary Religion, then the vowe that they hauehave made to God in their baptiſme: and therefore they hold it a leſſe ſinne to commit fornication, which they hauehave vowed againſt in baptiſme; then to marrie, which they made vowe againſt when they tooke vponupon them the religious order, as hath beene prooued in the former reaſon. p. 71They might not meddle with worldly affaires, during the time of their ſeparation; no more may ſome of theſe Romiſh votaries, they may not ſo much as handle money (forſooth) with their bare hands; but with Gloues on, they will receiue as much as they can lay their clouches on: and euen whilſt they thus ſeeme to contemne riches, they ſpread their nets to draw whole Townes and Countries into their poſſeſſions. OnelyOnly in this the Nazarites and they differ: they were true worſhippers of God, and their order was Gods ordinance: theſe are monſtrous hypocrites, hidden vnderunder the cloke of Religion, neither are their orders of God, but as Chaucer long agoe ſung, The deuils excrements.

13. Laſtly, for their Iubile ordained firſt by Boniface the eight, to bee eueryevery hundreth yeere, after brought downe by Clement the ſixt to eueryevery fifty yeere: and after that by to eueryevery three and thirtith yeere; and laſtly, by to eueryevery fiue & twentith yeere, where it reſteth. What is it but a renouation of that Iewiſh ceremonie, which was inſtituted by God, to ſignifie that euerlaſting happineſſe and ioy, which was brought into the world by Chriſt our Sauiour? The Trumpetters whereof were firſt the Prophets, as Eſay for example, who in the perſon ofEſay 61. 1.Isa 61:1 Chriſt proclaimed good tidings to the poore, healing to the broken hearted, liberty to the Captiues, and redemption to the Priſoners▪ the acceptable yeere of the Lord, &c. Secondly, the Angels who profeſſed, that they brought glad tidings of great ioy that ſhould bee to all people, at the birth of our Sauiour Ieſus Chriſt. And laſtly the Apoſtles, who when theyLuke 2. 10. 11.Luke 2:10Luke 2:11 began to preach the Goſpell, proclaimed this great Iubile to all the world that ſhould beleeue in Chriſt, …o continue not a yeere, but for euer and euer. To imitate this ceremony then, what is it, but with the Iewes to expect the Meſſias to come in the fleſh, and to diſclaime the glad tydings of the Goſpell, as a falſe meſſage, deceiuing the world? This is ſo Iewiſh a ſuperſtition, as the very name, time, and vſe, declare that nothing can be more.

14. Thus wee ſee, how in the imitation of the Leuiticall p. 72ceremonies, the Church of Rome goeth in equipage with the Synagogue of the Iewes: from whence may be deduced theſe two concluſions. Firſt, that the light of the Goſpell is either vtterly extinguiſhed, or at leaſt very dimly ſhining amongſt them: for it is a true rule, the more ſhadow, the leſſe light; and the more light, the leſſe ſhadow: and therefore thoſe Northerne people called by the Philoſophers Amphiſei…, becauſe their ſhadow goeth round about them in a circle, hauehave the Sunne ſo farre remote from them, that they are ſcarce refreſhed with the beames thereof: but they which hauehave the Sunne perpendicularly ouer them, are Aſcij, without ſhadow. And what is the night, but the darke ſhadow of the earth, and the day, but the remouing of that ſhadow by the comming of the Sunne? The Church of Rome then being thus enwrapped, and compaſſed about with the ſuperſtitious ſhadowes of Iewiſh ceremonies, plainly declareth, that either the Sunne is not riſen amongſt them, or that it is very farre off, euen in the skirts of their Horizon. Secondly, that their Church is not as they bragge of it, the onelyonly Catholick Church, but rather the whore of Babilon, for her attire bewrayeth her condition: a chaſt Matrone is attired decently, but not gariſhly, but a ſtrumpet like Iezabel, ſets forth her ſelfe with gariſh deckings, and a painted face to allure louers vntounto her: the Romiſh congregation then being thus adorned, not like a chaſt Matrone, but like a light Harlot, with the gariſh attire of Iewiſh ceremonies, all in pompe and oſtentation, diſcouereth her ſelfe not to be the Spouſe of Chriſt, but the ſtrumpet of Antichriſt. And ſo I conclude the firſt part of this argument, that ſeeing one piece of the Iewes enmitie to Chriſt, conſiſteth in retayning the Leuiticall ceremonies, which had their accompliſhment in Chriſt: therefore to imitate them in this reſpect, is a plaine demonſtration, that their Religion is not from Chriſt, but from Antichriſt, his profeſt enemie.

15. The ſecond point wherein they imitate the Iewes, is farre worſe then the former: for it is in their Rabbiniſh and Cabaliſticall traditions, which as they are moſt groſſe corruptions of the law, ſo are they the fouleſt enemies to the Goſpell p. 73of Ieſus Chriſt that the world hath. I will not ſtand to reckon vp the fooliſh & ridiculous niceties of the brainſick Rabbines, wherewith the ignorant Iewes are at this day beſotted, and which are as a veyle ouer their eyes, to hinder them from ſeeing the truth. I remit the Reader for theſe things to Buxdorfius, Buxdorf▪ Synag. Iudaic▪ Paul. Fag. Sixt. Senenſ. Bibliot. lib. 2. Galat. de Arcanis.Paulus Fagius, Sixtus Senenſis, and Galatinus: my taske is to ſhew, how the Church of Rome imitateth them in many of theſe their abſurd fancies, which will proue their Religion to be little better then theirs.

16 Firſt, the Iewes hold, that Moſes receiued two lawes of God in mount Sinai; the one written, and the other vnwritten: this latter they call their Cabala, and they ſay, that Moſes by word of mouth commended it to Ioſhua, and Ioſhua to the Elders of Iſrael, and they to the Prophets, and they againe vntounto the Maſters of the great Synagogue vnderunder Eſdras, from whom their wiſemen called Cachamim ſucceſſiuely receiued it, and in this they glory, calling it the ioy of their hearts, and the refreſhing of their bones. This vnwritten Cabala, was at the firſt preſerued onelyonly in the hearts of their great Cachamim or learned Maſters, and deliuered by them to the people by mouth onelyonly: afterward it began by little and little to be commended to writing, and was at the firſt called Miſchua, that is, the law repeated, after the Thalmud of Ieruſalem: and laſtly, the Thalmud of Babylon, which is the moſt ſacred Scripture, by which the Iewes are gouerned and directed at this day, and which they preferre before the law written: for the law written (ſay they) can neither be vnderſtood, nor expounded without the helpe of this, neither is perfect, vnleſſe this bee added to it. Thus dote the Iewes vponupon their Thalmud and Cabala.

17. And doe not the Romaniſts dote as much about their vnwritten traditions? heare and iudge: firſt, with them theyConcil. Trident▪ Bellarm. de …erbo. Coſter Enchir. deuide the word of God into verbum foreign and foreign, written and vnwritten: their vnwritten word is nothing but orall Traditions, deliuered (as they ſay) by Chriſt himſelfe to his Apoſtles alone, and not to his common Diſciples, becauſe it contayned the high myſteries of the Kingdome of God, and p. 74by them conuayed to their ſucceſſours, Biſhops and Elders of the Church. Secondly, they affirme alſo with them, that theſe orall Traditions are of equall authority and neceſſity with the word written, yea, that the word written is of no authority at all, quoadnos, in reſpect of vsus, except it bee authorized by the tradition of the Church. And thirdly, they teach that the word written is imperfect, vnleſſe the vnwritten Cabala bee added vntounto it, and that, not one alone, but both together make a perfect rule both for faith and manners. Doe they not now Iudaize in all theſe points? Yes, the Romiſh Apologers, to proue their doctrine of traditions, fetch an argument from the Iewes Cabala, as may bee ſeene in a late tractate, falſly called the Catholike Apologie: which is ſo much the more ſtrange, becauſe their own Sixtus Senenſis profeſſeth, that the Iewiſh Thalmud is fraught with innumerable Sixt. Senenſ. Biblioth. lib. 2.blaſphemies againſt God and his Chriſt our Sauiour, and impieties againſt the law of Moſes, beſides other infinite fopperies. Is not this then a good patterne for them to imitate? and is it not a ſound argument that is deduced from ſuch premiſes? Surely their traditions which they build all their ſuperſtition vponupon, thus ſymbolizing with the Iewiſh Cabala, can be of no better credit then it is: and what credit that hath, not onelyonly their Senenſis before, b…t Galatinus, another ſtout champion of theirs acknowledgeth, when he ſaith, that it is mere madneſſe to approue all their vnwritten traditions, Galat. de arcan. v…rit. Cathol. l. 1. c. 7.which they bragge to hauehave beene deliuered in mount Sinai, and from thence orderly to hauehave deſcended to posterity. Now that which he ſpeaketh of the Iewes Cabala, may as truly be affirmed of the Romiſh traditions: let them therefore goe arme in arme together, ſince they will needes hauehave it ſo, … ioynt enemies to Chriſtian Religion.

18. Againe, the Iewes aſcribe ſo much credit and faith to their Cachamim or illumined Doctors, that whatſoeuer they teach, be it right or wrong, they muſt not enquire into the truth thereof, but receiue it as an article of their Creed, and build their faith and ſaluation thereupon. Thus writeth one of their owne Rabbines, to wit, Rabbi Iſaac, that died in Portugall, p. 75Anno 1493. Wee are bound (ſaith he) to giuegive no leſſe Rabbi Iſaac Abbu…ah. li. Menoras ha…aer▪ pa. 23. col. 1.credit to eueryevery Rabbine in their ſermons, and myſticall or allegoricall explications, then vntounto the Law of Moſes it ſelfe: and if there be found in their words any thing hyperbolicall, or contrary to nature and ſence, we muſt aſcribe the fault thereof to our owne defectiue vnderſtanding, and not vntounto their words. And the ſame is the doctrine of their Thalmud. Their ſpeeches (ſaith it) are Thalmud. tract. de Sab. c. 2. p. 30.the ſpeeches of the liuing God, neither doth one word of theirs fall to the ground in vaine: and therefore we are bound to beleeue all things whatſoeuer are written of them, or in their name, for it is the truth: neither muſt any man laugh at them, neither in his countenance, nor in his heart, for whoſoeuer ſhall doe ſo, ſhall not eſcape puniſhment: and his puniſhment (they ſay) ſhall be this, that he ſhall be tormented in hell, in boyling excrements. AndLib. Brandſpiegelium. in another Booke the Iewes are commanded to ſay, Amen, not onelyonly to their Prayers, but alſo to all their Sermons and allē goricall expoſitions. Yea, if two Rabbines contend and contradict Thalmud.each other, yet they are bound to beleeue both of them, becauſe the words both of the one and the other, are the words of the liuing God, though they vnderſtand not each other. And in a word, ſo great is their madneſſe, that they are not aſhamedLuther in victo. contra Iud. 107. Rab. Solom. Ia…d. in cap. 17. Deut. verſ. …1. Burd. ſynag. Iud. ca. 1. pa. 66. to ſay, That the words of their Rabbines are more to be regarded then the words of Moſes law, and that if they teach that the right hand is the left, and the left the right, yet they are bound to beleeue them.

19. And is not the Church of Rome paralell to them in this caſe? I will not condemne them, but let their owne words be their Iudges. Thus write the Rhemiſts in their AnnotationsRhem. Annot. in Acts 17. 11.Acts 17:11 vponupon Acts 17. 11. The hearers muſt not try and iudge whether their Teachers doctrine be true or no, neither may they reiect H…ſ. de expreſſo verbo Dei. Andrad. defend. Trid. lib. 2. Bell. de verbo Dei interpret. lib. 3. ca. 8. & 9.that which they find not in Scripture. The ſame is the tenent of Cardinall Hoſius, Andradius, and all other of that ſtampe: Bellarmine affirmeth, that the people muſt beleeue what ſoeuer their Paſsors teach, except they broach ſomenew doctrine, which hath not beene heard of in the Church before: and if they do ſo, yet they muſt not Iudge of them, but referre them to the definitiue ſentence of the Pope; to the which they muſt yeeld full conſent p. 76without further examination. Yea, he impudently concludeth in another place, That if their ordinary Paſtor teach falſhood, Idem de Clericis lib. …. cap. 7.& another that is not their Paſtor teach the contrary truth, yet the people ought to follow their Paſtor erring, rather then the other, telling the truth. And another blaſphemous Cardinall giueth a reaſon thereof; Becauſe (ſaith he) if a man did not beleeue that Card. Sanct. Angel. ad leg. Bohē.Chriſt is very God and man, and the Pope thought the ſame, hee ſhould not be condēned. For (ſaith a third Cardinal) the iudgement Io. de Tur…ecremat. ſum. de Eccleſ. li. 2. ca. 26.Sir 51:2of the Pope is the iudgement of God, and his ſentence the ſentence of God. As if the Iudgement and ſentence of God could bee erronious, which the firſt Cardinall ſuppoſeth concerning the Pope: or as if the Popes ſentence, being erronious, could be the ſentence of God, as the ſecond affirmeth. Obſerue their blaſphemous abſurdities. Silueſter Prierias concludeth thisSilueſt. Prierias contra Luther. poynt, when hee ſayth, That whoſoeuer reſteth not on the doctrine of the Romane Church, and Biſhop of Rome, as the infallible rule of God, is an Heretike. And the Canoniſts ſticke notR. Cupers de Eccleſ. to ſay, that the Pope is ſubiect to no law, but that his iudgement is in ſtead of law, and that his actions are not to bee enquiredExtrau. de tranſlat. Epiſcop. & de praebend. into: neither may a man ſay vntounto him, though hee lead thouſand ſoules into hell with him; Sir, why doe you thus? and that it is not better then ſacriledge to call in queſtion the Popes fact, or to iudge of his actions. Thus an inſallibility of iudgement, and an impoſſibility of erring is aſcribed vntounto the Biſhop of Rome▪ ſo that whatſoeuer hee propoundeth, bee it right or wrong, muſt bee receiued vponupon paine of damnation. Neither is it aſcribed onelyonly vntounto him the worlds high Prieſt, but alſo to their Councills and inferiour Paſtors, animated by his ſpirit, whoſe doctrine is to be heard, and not examined, Bell. vt ſupra. Nauar. …chir. in I. praecept. c. IIas they teach. And therefore it is eſteemed a great ſin amongſt them, for a man to make queſtion of any doctrine brought vntounto them by any Romiſh Ieſuite, Fryer, or Prieſt: & when at any time they are conferred withall about their Religion, preſently, not being able to anſwer, their refuge is to referre vsus ouer to their Prieſts; of whoſe learning and iudgement they hauehave ſuch a perſwaſion, that though Scripture and reaſon be againſt them; yet their opinions preuaile more with p. 77them, then either of theſe. So, that hence it is moſt euident, that as the Iewes are bound to beleeue all that their Cachamim teach, and not to ſtand to examine what it is that they teach: ſo the Romaniſts are bound by their Religion to entertaine into their Creed, whatſoeuer is taught them by their ordinary Paſtours, without all enquirie and ſearch into their doctrines, whether they bee true or falſe. And as this is one chieſe cauſe of the Iewes obſtinacie againſt Chriſtian Religion: ſo is it alſo of that miſerable ſuperſtition which raigneth in the Church of Rome: for if the people were but perſwaded, that their learned Doctours might erre and deceiue, they would certainely ſuſpect their doctrines, and try them by the touchſtone of the holy Scriptures, and ſo at length might be reclaimed from their errours: thus they march together in this point alſo.

20. Againe, the Romaniſts are like vntounto the Iewes in their doctrine and practice of praying for the dead: for they hold and teach, that prayer & ſacrifice is to be offered for the dead, grounding their opinion partly vponupon the example of Iudas Maccabeus, who as they affirme, procured ſacrifice to bee2. Maccab. 12. 40. 41. 42. 43.2 Macc 12:402 Macc 12:412 Macc 12:422 Macc 12:43 offered by the Prieſts, for the dead that had treſpaſſed by taking to themſelues the idolatrous iewels of the Iamnites, and partly vponupon the Thalmudical traditions of diuers of their ancient Rabbines: but they hauehave no ground nor warrant for the ſame in the word of God: for as concerning the bookes of the Maccabees, they themſelues acknowledge that they are not Canonicall Scripture: and for the Scripture, we finde no ſuch precept or example in the whole volume of the olde and new Teſtament: neither is it likely that God would hauehave omitted in the law that kinde of ſacrifice for the ſoules of men, where he preſcribeth ſinne-offerings for bodily pollutions, and eueryevery light treſpaſſe, if he had thought it neceſſarie. That this is the opinion and practice of the Iewes, their practiceMinhagim pag. 12. Orach. …aij in Nu. 28. Brandspiegelium. at this day beareth witneſſe: for they vſe to ſay ouer the dead bodies a certaine prayer called Kaddiſh, by the vertue whereof (as they thinke) they are deliuered out of Purgatory; eſpecially if it bee ſaid by the ſonne for his father, and if hee p. 78hauehave no ſonne, by the whole Congregation on their Sabboth dayes. And that this alſo is the doctrine and vſage of the Church of Rome, beſides their Bookes, their Maſſes for the quicke and the dead, their Diriges and Trentals doe ſufficiently teſtifie: And that they fetch this cuſtome from the Iewes, may appeare by two reaſons: firſt, becauſe one mayne argument of theirs, which they call a demonſtration to proue the lawfulneſſe hereof, is deriued from the example of the Iewes; as we may ſee both in Galatinus, Coccius, and our lateGalat. de ſecret. Cathol. fid. Coccius Theſaur. Cathol. fid. Apolog. Cathol. fid. Bredenbach. de diſſ. componend. Engliſh Apologiſts. And ſecondly, becauſe as it is confeſſed by their owne Bredenbachius, it is not found in all the writings of the Apoſtles and Euangeliſts in the new Teſtament, and we may adde hereunto, neither in the olde, vnleſſe by diſtorted and miſalledged texts, which are not worth the anſwering: except onelyonly that fore-named paſſage of the Maccabees, which notwithſtanding is corrupted both by the Tranſlatour, and alſo the Relatour Iaſon Cyreneus, as is vnanſwerably proued by our famous Country-man, Doctour Reynolds: Reynold. de Idololat. l. 1. c. 5. ſect. 8. & 9.the word (Dead) being cogged into the Text by ſome cunning Iuggler, which is not in the Originall, wherein lyeth the pith of the argument. And therefore it muſt needes follow, that the Romaniſts doe merely Iudaize herein. And for the Fathers which they alledge for the proofe of this article, let their owne Caſſander giuegive ſatisfaction: who affirmeth,Caſſand. conſult. art. 24. that the ancient Church vſed prayers for the dead, either as thankfull congratulations for their preſent ioyes, or eſſe as reſtimonies of their hope, and deſire of their future reſurrection, and conſummate bleſſednes both in their bodies and ſoules: and this hee proueth out of Cyprian, Augustine, Epiphanius, Chryſostome, and ancient Leiturgies.

21. Againe, they Iudaize in their doctrines of Limbus Patrum, and Purgatorie: for Purgatorie▪ it hath beene alreadie touched in the former ſection, and for Limbus Patrum, it isGalatin. Apolog. Cathol fid. Eccleſi▪ 24. 37. …tak contra D…. l. 8. p. 5…7. co…ſeſſed by our aduerſaries themſelues, that it is the tenent of the Iewiſh Rabbines, warranted (as they ſay) onelyonly by a Text in Ecclefiasticus; which being both corrupted in the tranſlation, as our worthy Champion Doctour Whitaker hath p. 79proued: and being alſo no part of Canonicall Scripture, doth plainely ſhew, that it is a mere Rabbiniſh conceit, hatched in their brainſick Thalmud, and not bred in holy writ. Yet our Romaniſts lay faſt hold on the ſame opinion, without any other certaine ground to build it vponupon. For as touching the places of Scripture collected by them, to proue this aſſertion, they are either ſo impertinent or diſtorted, that the meaneſt iudgement may eaſily diſcry their weakneſſe: for either they are deriued from a word of an ambiguous ſignification, asBel. de Chriſti anima. l. 4. …. 10. foreign in the ſpeach of Iacob, Gen. 37. 35. which ſignifieth ſometimes the graue, and ſometimes hell, by the confeſſion of their great Bellarmine, or from a Parable, as that place in Luke 16. concerning Abrahams boſome, confeſſed by Maldonate Maldonat. in hunc locum.to be parabolicall, becauſe bodies are not yet tormented in hell: but here is mention of a finger and a tongue: or from an allegorie, as is that place of Zacharie 9. 11. where is mention made of looſing Priſoners out of the pit wherein is no water, which both Salmeron and Bellarmine acknowledge to makeSalmer. in 1. Cor. 15. diſp. 26. Bel. de Purgat. lib. 1. cap. 3.1 Cor 15 more for Purgatory then for Limbus, but in truth for neither: it ſignifying literally nothing elſe, but the deliuerance of the Iſraelites out of the Babyloniſh captiuity, and tipically the redemption of the Elect from the bondage of Sathan and hell, which they are liable vntounto: or laſtly, are merely impertinent, as thoſe places, Heb. 11. 39. 4. 1. Reg. 28. 1. Pet. 3. 19: the firſt,Ribera coment. in hunc locum▪ whereof intendeth the conſummate and perfect bleſſedneſſe of body and ſoule, which the Fathers had not attayned vntounto. The ſecond meaneth not the true Samuel, but the deuill in hisAuguſt. de octo Dulcit▪ quaeſtion. ſhape and likeneſſe: and the third is to bee referred, not to Chriſts d…ſcenſion into hell, but to the operation of his Diuinitie, which he exerciſed from the beginning of the world, preaching by the mouthes of iuſt men, as both S. Augustine Idem. Epiſtol. ad …umod…um.and Aquinas expound the place. How can any ſound concluſion now be drawne from Texts that are either equiuocall,Aquin. part. 3. q. 52. art. adſecund. or allegoricall, or parabolicall, or impertinent, and all by their owne confeſſions? Therefore it muſt needes follow, that ſeeing this doctrine hath no ſure foundation in Gods word, but is founded vponupon the Iewes prophane Thalmud, that it p. 80is no better then a mere Rabbiniſh conceit.

22. Againe, they ioyne hands with the Iewes in their doctrines of Free-will, inuocation of Angels and Saints, and merite of good workes: all which the moderne Rabbines hold as articles of their Creed, deriuing them from their predeceſſours the Phariſes that went before them. Petrus Galatinus thatGala. de Arno. Cathol. v…nt. lib. 6. ca. 6. Rabbiniſh Romaniſt, reckoneth vp a number of them that were all Patrons of Free-will, and not as it is ſet free by grace, (for ſo we hold that a man hath free-will to good) but euen by nature before grace, as the Romaniſts hold. And ſo alſo of Inuocation of Saints, ſome of them affirming that the pureFlau. Ioſeph de Bell. Iud. lib. 3. cap. 14. Rabb. Abraham in Gen. 22. Li. praecat. Iuda.Gen 22 ſoules which heare them that pray vntounto them, hauehave a place in heauen. Others, that the Iewes vſed to interpoſe in their prayers betwixt them and God, Iſaac, as an interceſſour. Others, that prayers are to be made to Angels, to open the gates of Paradiſe, and to appeaſe Gods wrath. And laſtly, the RomaniſtsApol. Cathol. themſelues affirme, that when our Sauiour cryed out on the Croſſe, Eli, Eli, &c. the Iewes would neuer hauehave ſuppoſed that he had called for Elias, had it not been an vſuall practice amongſt them to call vponupon the Saints departed. Laſtly, touchingBuxduorf. ſynag. Iudaic. the merite of worke, the Iewes teach, that God once eueryevery yere, to wit, in the monethmonth of September, at what time he created the world, calleth all mens liues to an account for the yeare paſt, and openeth three Bookes, one wherein are written the names of notorious ſinners and Atheiſts, called The Booke of Death: another, in which are enrolled the names of iuſt and holy men, called The Booke of Life: and a third, for ſuch as are in a meane betwixt both, neither exceeding bad, nor exceeding good, but of a mixt diſpoſition, and theſe hauehave reſpite giuen them till the day of reconciliation to repent in, which is the tenth day of the ſame month; at which time if their good doth exceed their euill, then it goeth well with them; but if their euill exceed their good, then they are regiſtred preſently in the Booke of Death. And leſt GOD ſhould be deceiued, they ſay, that he holdes in his hand a ballance, into one skale whereof he puts their good workes, and into the other their euill deeds, that he may meaſure out his p. 81rewards according to the weight of the one or the other. How ridiculous a fable is this? Much like vntounto the Poeticall fiction of Min…s, Aea…us, and Radamanthus, the three Iudges of hell, whome the Poets faine to ſit there, weighing the ſoules of men, and giuing ſentence vponupon them according to their poyſe and weight. By this it appeareth, that the fooliſh Rabbines maintained free-will, inuocated Saints and Angels, and eſteemed their workes meritorious: All which are the very opinions of the Church of Rome, beleeued and practiſed of all the profeſſours of that Religion: which is ſo much the more abſurd, becauſe they themſelues confeſſe in ſpeciall, concerning the doctrine of InuocationSuarez tom. 2. in 3. part. Thom. q. 52. art. 1. diſp. 42 of Saints, that it was not taught vntounto the people of the olde Teſtament for feare of Idolatry, nor at the firſt preaching of the Goſpell, for feare it ſhould ſeeme vntounto them a hard and harſh doctrine: and in generall, that it is madneſſe to relye our faith vponupon the Iewiſh Thalmud, ſeeing the Thalmudicall Writers are full of impieties and blaſphemies, and thereforeSixt. Senenſ. biblioth. Sac. lib. 2. § tradit. hauehave not onelyonly been prohibited to be read, but alſo condemned to the fire by diuers of their owne Popes: all which notwithſtanding, our Romiſh Rabbies fetch a demonſtration for the maintenance of theſe doctrines, from the example and practice of the Iewes.

23. In like manner the Iewes had thoſe that profeſſed a monaſticall and ſingle life, which were called Eſſaeans, fromSigor. de repub. hebraic. l. 5. c. 11. the Greeke word foreign that is, Saints or holy men, as ſome ſuppoſe, becauſe (…orſooth) they tooke vponupon them to be more holy then others; and therefore would not offer ſacrifice with the people, becauſe they thought them not ſo holy as themſelues. And theſe, as Ioſephus and Philo teſtifie, profeſſed continency from marriage, community in goods, and abſtinence from meats, not by any warrant out of Gods word, but onelyonly by the authority of their vnwritten traditions. And doe not the Romaniſts imitate them in the ſame kind? What are their Monkiſh Votaries but Apes of the Iewiſh Eſſaeans? And what is their Monaſticall profeſſion▪ but a pretence of a ſtate of rare holineſſe and perfection? They p. 82vow chaſtitie in ſingle life, and abhorre marriage as a ſtate of pollution: they abſtaine from meates, and profeſſe voluntary pouerty, with a community of goods: and all this they do, that they may ſeeme more holy then others, and merite heauen by their holineſſe, hauing withall anſwerable vntounto them, nothing but tradition for their warrantize, without either ſound precept or true example out of holy Scripture. For, grant that their Euangelicall Councils are ſuch as they would hauehave them to be, and that vowes in Chriſtianity are lawfull: yet it is certaine that the authority of Councils, and the lawfulneſſe of vowes doe neither warrant nor allow their ſuperſtitious and idle monkery, nor the blaſphemous opinion ofBell. de Monac. lib. 2. cap. 6. merite, which they aſcribe vntounto ſuch voluntary deuotions, nor yet the neceſſity of irreuocation, though by the frailty of mans nature there be an impoſſibility of performance. And ſo both in ſubſtance and circumſtance they want the authority of gods word to vphold them. Let then the Iewiſh Eſſaeans, and the Romiſh Monks, walke together, as in one path of ſuperſtition, ſo vnderunder one cloake of hypocriſie: for that which Sigonius affirmeth of the one, that they were by Nation, Sigon. de Repub. hebrai…. li. 5. c. 11Iewes; and by manners hypocrites, we may truely confirme of the other, that they are Chriſtians by profeſſion, but hypocrites by conuerſation. And as thoſe Eſſaeans did farre degenerate from the ancient Nazarites and Rechabites, whome they pretended for their patterns: ſo theſe doe as farre and more from thoſe ancient Monkes that liued in former ages of the Church, as is vnanſwerably demonſtrated by many of the learned Champions of our Church, eſpecially DoctourD. Mort. proteſt. App li. 1. c. 2. 38. … way to the true Church. …g. 45 Mort…n, and Doctour White: to whome I referre the Reader for fuller reſolution in this poynt.

24. The Iewiſh Rabbines alſo taught, that the damned ſoules in hell and Purgatory had ſome refreſhing and reſt vponupon eueryevery Sabboth day, aſſoone as a certaine prayer was chanted out by them with ſweet melodie: and therefore, that on…. 14. eueryevery Friday at night there is a great ſhout in hell for ioy of the enſuing Sabboth, and on their Sabboth day at night a dolefull crye for griefe of their returne to their paines. Thus p. 83the Rabbines doted: And do not our Romiſh Rabbines dote in like manner? They alſo teach, that the damned ſoules hauehave ſome refreſhment and eaſe vponupon the Sabboth day: as in theLegend. Sancti Brandonis. legend of S. Brandon it is written, how that holy Abbotfound Iudas the Traytour ſitting vponupon a ſtone in a certaine Iſland, and demanding of him what he was, and why heeſate in that place: he anſwered, that vponupon eueryevery Saturday at noone, vntill after Euenſong vponupon Sunday, he was ſuffered to ſit there out of the helliſh torments, to be refreſhed and comforted during the Sabboth: Now if Iudas found this fauour, muſt wee not thinke that all other obtaine the like?

25. The Iewiſh Rabbines deuiſe ſtrange tales of walkingo ghoſts, for the vpholding of the walls of Purgatorie, as that Rabbi Akiba ſhould meet once in the way, a man with a heauie burden of ſtickes on his backe, who vponupon examinationBuxdorf ſynag. Judaic. confeſſed, that hee was a Purgatorie Ghoſt, carrying ſuch a bundle of ſtickes eueryevery day to burne himſelfe: and that the Rabbi finding out his ſonne, taught him to ſay the prayer called Kaddiſch, which was ſo effectuall, that in a dreame this ghoſt returned to the Rabbi, with thanks for his deliuery, and ſaid, that hee was now in Gan Eden or Paradiſe, and no longer in Purgatory. This and ſuch like tales they tell for their Purgatorie: wherein the Romaniſts may behold their face as it were in a glaſſe: for are not their Bookes and Legends full ſtuft with ſuch traſh? is not this article of their Religion maintayned by this argument? are not the mindes of the vulgar poſſeſſed with ſuch fearefull fables? I will not ſtand to ſhew how full of falſhood theſe narrations are, nor how contrary to the ancient doctrine of the chiefeſt Fathers, and Primitiue Church; (that ſhall bee diſcouered in a more proper place) onelyonly I ſhew how poore Purgatorie, both with Iewes and Romaniſts, is vpholden by walking ghoſts, or elſe it would fall to the ground.

26. The Iewiſh Rabbines teach their people, to confeſſe one to another their ſins the day before their feaſt of reconciliation, which is the tenth day of the month Tiſri or September and that in a ſecret place of the Synagogue; where each p. 84receiueth mutually at his fellowes hand with a lether belt 39. blowes, and at each blow the party beaten beates themſelues on the breſt, and ſaith one word of his confeſſion, taken out of the 78. Pſalme and 13. verſe: then the ſtriker lyeth down…, and receiueth like penance at the hands of the former: this done, they runne home, and make merry with the Cocks and Hennes of reconciliation, ſupping largely becauſe of the next dayes faſt. Now doe not our Romaniſts imitate them in this May▪game of confeſſion, and hypocriticall penance? They muſt alſo confeſſe their ſinnes in ſecret, and receiue a ſhort penance for their long ſinnes, and that once a yeere principally: with a certaine perſwaſion of meriting thereby remiſſion of their ſinnes, and when they hauehave done, doe they not returne, like the dogge to the vomit, to their old courſes? If a man ſhall obſerue them well, and compare their practices together, hee ſhall eaſily perceiue, how both of them alike turne that ſeuere diſcipline of the Church which they bragge ſo much of, into a mere mockage and paſtime.

27. The Iewiſh Rabbines looke for Elias the great Prophet, to come before their long expected Meſſias. And doc not our Romiſh Rabbines tell vsus that Elias muſt come before the ſecond comming of Chriſt? they are both alike in this erronious conceit, ſaue that the Romaniſts erre worſe then the Iewes, for that they will hauehave Elias to bee the fore-runner of Chriſts ſecond cōming, whereas the Iewes expect him, according to the prophecy of Malachy, together with our SauioursMalach 45. Matth. 11. 14.Matt 11:14 application thereof, before the firſt comming of their Meſſias.

28. The Iewiſh Rabbines imagined, that eueryevery one had attending vponupon him two Angels, one good and another bad, the one to protect and bleſſe him, if hee behaued himſelfe deuoutly and reuerently in Gods ſcruice; the other to curſe and afflict him, if hee found him failing in his duty. Our Romiſh Rabbines teach the fame doctrine, as if all the Angels were not miniſtring ſpirits, for the good of them which are heires of ſaluation: and as if a man had but one cuill ſpirit to tempt and …nn…y him, whereas in one man there were found a wholeL…ke … …. L…ke …. …. legion, and in one woman ſeuen deuils at once, as wee finde p. 85recorded in the hiſtorie of the Goſpell.

29. The Iewiſh Rabbines taught that thoſe ſhall be more ſeuerely puniſhed, who ſhould violate the precepts of their Scribes, then they that ſhould tranſgreſſe the law of Moſes: and doe not our Romiſh Rabbines affirme the ſame in effect, when they impoſe a greater puniſhment vponupon the breach of one of their traditionall decrees, then if a man'breake the precepts of Gods law? as for example, if a man eate fleſh in Lent, or after a vow marrie a wife, then if hee commit adulterie or breake the Sabboth?

30. The Iewiſh Rabbines perſwade the ſilly people, that they are the onelyonly Elect people of God, who eaſily can keepe not the Decalogue or tenne Commandements alone, but the whole law of Moſes: and therefore that the law conſiſting of ſixe hundred and thirteene Commandements, wherof three hundred, threeſcore and fiue are prohibitions, as many as are dayes in a yeere or veynes in a mans body, and two hundred, forty and eight commanding precepts, iuſt ſo many as a man hath members in his body; if eueryevery member of a man doe eueryevery day performe one of the precepts, and omit one of the things prohibited, the whole law of Moſes may bee eueryevery yeere, and ſo for euer fulfilled. Thus they vaunt of their owne ſtrength to ſaue themſelues, and therefore ſeeke not for a Sauiour without themſelues. And what doe our Romiſh Rabbines but the ſame, when they affirme, that a man may in this ſtate-of mortality, perfectly fulfill the whole law: yea, euen doe more then the law requireth, and ſo ſupererogate? what neede hauehave theſe of the death of Chriſt, to purge away their ſinnes, when they can thus by the ayde of Gods grace (as they ſay) keepe all the Commandements, and ſo pay the vttermoſt debt of their obedience? Let them goe together then as enemies vntounto Chriſt in this opinion alſo.

31. To conclude: the Iewiſh Phariſes faſted twice a weeke: ſo doe our Romiſh ones, ſaue that they alter the order, but not the number of the dayes: for the Iewes faſt the ſecond and fift day of the weeke: the Romaniſts the fourth and ſixt. The Iewiſh Phariſes vſed in a blinde deuotion, to p. 86beate their heads againſt the walls, till bloud came, to vſe thornes in their skirts to ſting themſelues, to lye on plankes, on ſtones and thornes, to drench themſelues of…n colde water for the reſeruing of their chaſti…y: ſo doe ou Romiſh P…ariſes, they make a ſhew of whipping and ſcourging their owne carkaſſes, of going barefoote & woollward, of drenching themſelues in colde water (as we read, that Fr ar Frauncis was wont to doe) and all (forſooth) both to tame the rebel'ion of their vnruly fleſh, which will not be tamed by theſe means of their owne inuention, hauing left the ordinance of God, and by penance to make ſatisfaction for their former ſinnes: but it will one day bee ſaid vntounto them, who required theſe things at your hands. In vaine ye worſhip (O ye hypocrites) teaching…ſay 29. 13. Math. 15. 8.Matt 15:8 for doctrines precepts of men.

32. The Iewiſh Phariſes would not conuerſe with any of a different Religion, eſpecially the Samaritanes, whoſeBuxdorf. Synop. Iudaic c. 11. bread they thought it as vnlawfull to eate, as to eate Swines fleſh: and for Chriſtians, they account it a ſinne to keepe faith and promiſe with them, to afford them any ſuccour: yea, not to doe them any miſchiefe that lyeth in their power: and therefore in their prayers one part of their deuotion is, moſt direfully to curſe all thoſe that profeſſe Chriſtian Religion. The Romiſh Phariſes doe likewiſe, they damme all to hell that are not of their Religion, they denie faith to bee kept with Heretikes, they hate all that are not ſubiect to their Pope, but aboue all, the poore Proteſtant: him they curſe with Bell, Booke and Candle, and abhorre him more then a Iew or a Turke: yea, once a yeere ordinarily and in publike, they curſe vsus to the pit of hell, which I take it to be vponupon eueryevery good Friday. They ſay, that the Father may not nouriſh his owne childe, if he be an Heretike, nor the childe honour his Father, nor the Prince defend his Subiect, nor the Subiect obey his Prince: all bonds of nature, policy, religion, are pulled in pieces by theſe Romiſh Phariſes.

33. The Iewiſh Phariſes vſed not to faſt without a diſfigured face, nor giuegive an almes without a Trumpet, nor ſeldome pray, but in the corners of the ſtreetes and high-wayes, p. 87that they might bee ſeene of men, all for ſhew, nothing for ſubſtance. And are not our Romiſh Phariſes their equals in this? Is not their religion all in oſtentation? doe they hide themſelues when they faſt and pray? doe they not blow a trumpet before their deedes of charitie? their hypocriticall abſtinence from fleſh on ſet dayes, when as in the meane while they farſe themſelues with dainty fiſh and delicate iunkets; their mumbling vp ſo many Aue Maries, and Pater Noſters, in the ſtreetes and Market-places, their crow…hing at eueryevery Croſſe; and laſtly, their Almes-deeds extorted by feare, either for penance of ſinnes committed, or in hope of meriting the kingdome of Heauen, and imployed for the moſt part to the feeding of a multitude of idle Drones, Monkes and Fryers, fatted in a Cloyſter, like Bores in a ſtye, doe proue this to be true which I hauehave ſaid.

34. The Iewiſh Phariſes vnderunder colour of long prayers & greatMat. 23. 14.Matt 23:14 deuotion, deuoured widowes houſes: the Romiſh Phariſes by the ſame pretext of holineſſe, ſucke downe into their panches not the Cottage of ſome poore widdow, but the rich and faire Patrimonies of ſeduced Gentlemen, Noblemen, and others: the Iewiſh Phariſes compaſſed ſea and land to gaineMat. 23. 15.Matt 23:15 a Proſelite to their profeſſion: our Romiſh Phariſes trauell all Countries, & labour by all poſſible means to winne ſoules to their religion, and to reconcile men to the obedience of the Biſhop of Rome; and when they hauehave wrought their purpoſe, as thoſe, ſo theſe make them two-fold more the children of hell, then they were before.

35. Laſtly, the Iewiſh Phariſes like hypocrites made cleane the out-ſide of the cup and platter, but within were full of bribery and exceſſe; and therefore are compared by our Sauiour to whited Tombes, which appeare beautifull without, but within are full of all filthineſſe. So, our Romiſh Phariſes come to vsus in ſheepes clothing, giuing a bright luſter of holineſſe, and auſterity in their externe behauiour; but inwardly are rauening Wolues, deuouring the flocke, and hauehave their hearts fraught with all manner of villany; as lying for aduantage, equiuocation, couetouſneſſe, ambition, vncleane luſts, and other p. 88inordinate affections, as the ſecular Prieſts boldly obiect againſt the Loyolian Sect, and are taxed backe againe byQuodlibet per totum. them as guilty of the ſame crimes.

36. This ſubiect might be enlarged by many more particulars,Concluſ. but that I forbeare to ſtirre this ſinke any further, and weary the Reader and my ſelfe, hauing a long iourney yet to trauaile. This that hath beene ſpoken, I ſuppoſe to be ſufficient, to prooue the truth of the propoſition, that the Romaniſts imitate the Iewes in thoſe things wherein they are enemies vntounto Chriſt, both in reſpect of the legall Ceremonies, which are vaniſhed by the appearance of the Sunne of righteouſnes; and alſo in reſpect of their Thalmudieall traditions, which were neuer found in Gods Booke, but are the foppiſh dotages of their ſuperſtitious Rabbines. And is it not ſtrange, that notwithſtanding all this, they ſhould bragge themſelues to be the onelyonly Catholikes of the world, and their Church the onelyonly Noahs Arke, out of the which there is no ſaluation?

Si…ia quàm ſimilis turpiſſima beſtia nobis,

Tam Rabbinorum …bulis Romana cathedra.

Not liker is to Man, the Ape, a filthy Creature,

Then is the Romiſh Church, vntounto the Iewiſh feature.