Abrahams Faith, Part 2 · Chapter 1
CHAP. I. How the Romiſh ſuperstition diſagreeth with the true auncient catholike religion and faith of Gods elect, where is declared, 1. How manie waies in this ſort, diſagreement is to bee founde, 2. And that in all the former fifteene articles they diſagree very greatly.
THere are two things, which doo euidently argue, the new and late begetting and birth of Romiſh hereſie. The Ante-christianitie or diſagreement it hath, with the pure holie and old faith, which God hath once giuen to the Saints, and the conformitie and agreement it hath with all heretical prauitie. For ſeeing that all men know and the papiſts themſelues muſt needs confeſſe, that it is come foorth, within theſe laſt times of the world (for the face thereof neuer ſawe the ſonne before) if it agree not with the wholſome truth of the inſpired ſcriptures of God, and ſo not of the auncient catholike faith of Gods choſen; but reſembleth and beareth the expreſſe and indeleble charecter, of filthie new borne hereſie: it muſt needs leeſe thoſe dainty terms of vnitie, antiquitie, vniuerſalitie, viſible ſucceſſion and of the olde and catholike religion. And ſo the truth is: For as then the Popes of Rome, became moſt loftie and proud and aduanced themſelues aboue all eſtates, when they vſed in their ſtile, the lowlie termes of ſeruus ſeruorum, Seruant of Seruants: ſo ſeaſed they then to bee truely and in deed Catholike or vniuerſall, when cutting of themſelues from the true vniuerſall church and religion, they tyed the name and honor of Catholicke church to one place, calling it, contrarie to the holie creed: The catholike church of Rome. Therefore as I hauehave in the former part ſhewed the auncient and vnchangeable religion, what it is and how it hath continued vntounto this our age, ſo now I doubt not but that it ſhall appeare, through Gods grace to euerie honeſt conſcience of any reaſonable capacitie, not foreſtalled with the preiudice of willful blindnes; that the church of Rome and the religion thereof is not of the ſame generation, & hath no affinitie with God and his truth; but is altogether, earthly, ſenſual and diueliſh. And firſt of the diſagreement it hath with the true faith: that is, what it is not: & then of the agreement, with hereſie, that is, what it is. In the firſt part the reader is to vnderſtand that diſagreement is in diuers ſortes: ſometime direct and plaine contrarie, as light and darkenes: ſometime contradictorie, where one ſaying is the deſtruction of an other, as to ſay: A man is a reaſonable creature, and to ſay: a man is not a reaſonable creature. Sometime they diſagree by hauing a differing nature, though not ſo directly ſet on againſt an other, as a ſtone, an egge, and a tree differ from a man, ſometime the diſagreement is hidden, and vnderhand, when there is a ſhewe to maintaine the truth in words, and yet in deeds, comming in by ſome hidden and cloſely carried circumſtance, men ouerthrew the ſame truth.2. Sam. 3.27. As Ioab ſpake with his mouth peaceable vntounto Abner, and with his hand he ſmote him vnderunder the fift ribbe, that hee died. And there is yet an other difference which is expreſly named in holie ſcripture, that is, whē in a matter taught in the ſcripture definitiuely, men either take awaie ſomething and make it too ſhort or too little, or elſe adde ſomething and make it too long or too great. Whereſoeuer there is any of theſe diſagreements, they cannot be ſaid to be one and the ſame, and ſo the church of Rome, in all points of Chriſtian religion, differing in ſome one of theſe kindes, cannot be ſaid to bee of the true catholicke religion. As in the firſt kinde, the true religiona1. Tim. 4.1.2.3. ſaith; It is the ſpirit of errors and doctrine of diuels, to forbid mariage and to abſtaine from meats. The ſea of Rome ſay directly contrarie: that by the holie ghoſt and ſpirit of truth, they forbid mariage and to abſtaine from meats. In the ſecond kind the true religion ſaith:bRom. 3.28. A man is iustified by faith without workes: they ſay, A man is not iuſtified by faith without workes. In the thirde kind the true religion ſaith:cHeb. 1.3. Ieſus Chriſt hath by himſelfe purged our ſins: they ſay we are purged alſo, by ſatiſfaction, purgatorie, indulgences and diuers other things. In the fourth kinde the true religion ſaith: thatdIacob 1.21. the woorde of God is able to ſaue our ſoules. The ſynagogue of Rome do ſo ſay alſo in words, but in deed they cut the throat of Gods word, by equalling or preferring of traditions, canons, decrees, decre…als and humaine cuſtomes, euen as ChriſteMatth. 15.6. ſpeaketh of the phariſees (who alſo in woords pretended Gods woord) that they make the woord of God of no effect or authoritie by their tradition. But as touching the laſt diſagreement, that ſhameles whoore of Babilon, diminiſheth and taketh from Gods word, when they keepe the cup from the comon people: and adde vntounto Gods word, when they cauſe the ſacrament to be lifted vp and adored: and verie many ſuch things they doo. Therefore if I ſhew that in al parts of religion they diſagree from the truth in one of theſe kinds: it will be ſufficient, to prooue, that their abhominations are nothing ſauouring, of the true auncient religion.
2. And this I will do (God willing) in two ſorts: Firſt in this Chapter, by ſhewing how they diſagree with the articles taught out of Gods word in the former part; and ſecondly in the next Chapter, howe diſſent, from the doctrin of S. Paul, & S. Peter, (whō they ſay to hauehave bin at Rome and to bee planters of that church) & in this firſt I muſt deſire the reader, to looke vponupon euerie article as before cap. 2. and he ſhal eaſilie ſee the diſagreement, for I wil but a little open and briefely point out their error, and the diſagreement will bee manifeſt of it ſelfe. Marke therefore (good Reader) what I ſay, and be not partiall. And firſt of all they ſeeme to be neereſt the truth in (that which I hauehave placed for the firſt article) the faith and doctrine of the trinitie, and in words ſpeake verie diſtinctly both in Canons, decrees, decretals, and alſo in other writings: So that ſome notable learned men hold them ſound in this matter; and others goe further, that by this and one or two more, they would draw them into the holie communion of Saints. But if in theſe they are (as Ioab onelyonly in words, and that their hands ſtrike through this doctrine, ſo that in the harts of men this doctrine cannot liue; becauſe they are taught and beleeue and doo ſuch things as ouerthrow the ſame; then are they not to bee helde and reputed ſound in this article. And firſt touching the the vnitie in the godhead, whoſoeuer giueth that to any other thing, which is natural and eſſentiall vntounto god, he maketh that other thing to be god; & ſo conſequently if the ſea of Rome do ſo to any creature, they make mo gods then one. But that they aſcribe to creatures that which is proper & eſſential to God, may be ſeen in three things. Firſt in the virgin Marie & the Saints, firſt theyaHone in laud. beat. vir. Mar. ad vſum Rom. cal her the Queen of heauen. Mater gratiae, mater miſericordiae, mother of grace and mother of merciemercy, domina angelorum lady or miſtres ouer the angels; princeps mundi & regina, prince and Queen of the world; & they ſay vntounto her. Virgo ſingularis inter omnes, malis nos culpis ſolutos, mites fac & caſtos &c. O virgin ſinguler amōg al, make vsus being freed from al faults, gentle & chaſt, giuegive vsus a pure life, prepare vsus a ſafe way, that ſeeing Chriſt we may alway reioice together, & vntounto her & Io. theuangeliſt they pray. Vobis duobus ego miſerimus peccator &c. vntounto you two I a moſt miſerable ſinner comēd this day my body & my ſoul, that at al houres & momēts you wold vouchſafe to be my ſure keepers & deuout interceſſors vntounto god, vntounto Peter they ſay.bMiſcate Roman. S. Aug. S. Pet. ad vincent Alleluia. Solue iubente deo terrarū, Petro, catenus &c. looſe O Peter by Gods cūmand the chains of the earth, who openeſt the heauenly kingdoms to the bleſſed of Frances the minorite they ſay;cLib. confor. mit. Franc. ad vitam xli. lib. 1. ſunct 4. & lib. 2. funct. 3. cordiū vidit arcana, he ſaw the ſecrets of the harts, al things created were obediēt vntounto him: they which hold the leading of bleſſed Frāces cannot be ruled by the darknes of error, & by the light infuſed grāted him of god, men are ſo enlightned that the cōſcience of one man is naked to an other. Now if it be properly apertaining to theuerlaſting being & al ſufficiēcy of god, as his word teacheth, to be gouernor of the world, Lord of angels father of merciemercy and grace, to make a man gentil, chaſt and pure in life, to be eueryevery moment keeper of bodie and ſoule, to open heauen, to know the harts, to whom all creatures are obedient; Then it followeth, that ſeeing by their cuſtome of praier and otherwiſe they giuegive theſe things to the virgin Marie and to Saints they vnderhand ouerthrow the doctrine of one God, and make many Gods. And when they makeaTeſt. Rein. Reuel. cap. 2. ver. 22. Compendium cor terta. D. Ioh. Bunder. tit. 23. Arti. 11. Non viſit quis dinum Iob, vt ſcabie careat. Saints patrons of countries (as Peter & Paul ouer Rome) and healers of diſſeaſes, (as Iob to cure the ſcabbe) what other thing do they, but (as the heathen did) make ſeuerall Gods for ſeuerall offices. Secondly this making of many Gods may be ſeene in the Pope. For of him they ſaybGratian. decret. pars 2. cauſ. 17. queſt. 4. cap. Si quis & nemini. Greg. decretal. lib. 1. de tranſlat. Epiſc. tit. 7. cap. 3. Gloſſ. 16. De iudicio ſummi pontificis diſputare non licet: it is not lawful to diſpute of the iudgement of the hieſt Biſhop. c Non homo ſed Deus ſeperat quos R.P. not man but God ſeperateth, whom the Biſhop of Rome ſeperateth &c. which is declared by the gloſe that hereof he is ſaid, Habere celeſte arbitrium, & ideo etiam naturam rerum immutat &c. to hauehave an heauenly iudgement, and therefore alſo he changeth the nature of things, applying the ſubſtantial of one thing vntounto an other; he can make of nothing ſomthing, and the ſentence which is nothing he maketh ſomthing, in thoſe things he wil, his will is to him in ſteed of reaſon, neither is there any man that can ſay vntounto him, why doſt thou ſo? for he can diſpenſe aboue law, he can make iuſtice of iniuſtice by correcting the lawes and changing them, and he hath the fulnes of power. But I will not load the reader with that which here might bee alleaged onelyonly, I deſire him to conſider, whether the Pope doo not herein arrogate the power and maieſtie of God. For what can be ſaid more of God, then that we may not diſpute of his iudgement, that hee hath the heauenlie iudgement & power to giuegive ſentence to change the nature of things to make nothing ſomthing, to make iniuſtice iuſtice, to diſpence with law, and to hauehave ſuch fulnes of power that his wil is lawe and reaſon and no man can ſay why doſt thou ſo? is ſuch a thing the gift of God to any man? doo they not make the Pope another God, or els a fourth perſon in the Trinitie? The third thing is the ſacrament, wherin this blaſphemie of making pluralitie of gods is alſo to be ſeene. For when they ſay Cſtriſts bodie in the ſacrament, conſecrated, at one time in a thouſand places, or if it ſhould happen ouer all the world, that then in all thoſe places is one, & the ſame Chriſts bodie, & that realie trulie and wholy, & yet the ſcripture teacheth he is truly, really & wholie at the right hand of his father in heauen, let wiſe & learned men conſider, wheather this be not to make a new God of the manhood or body of Chriſt to giuegive that to his manhood, which belongeth to his Godhead, of which it is ſaid:*Pſal. 139.7. He is in the heauens, he is in hell, and he is in the vtmoſt part of the ſea. Againe when they ſay of the prieſt in conſecrating (when they ſpeake beſt) that he maketh the bodie and blood of Chriſt, do they not giuegive vntounto him more then the power of a creature. And yet being not content with this they feare not to adde and to ſay:aSermon. diſcip. ſer. 111. Sacerdos est altior regibus, faelicior angelis, creator creatoris. The preeſt is hier then kings, happier then angels, and creator of his creator. Tel me if this be not to make the prieſt God, & more then God: for greater is he that maketh the creator, then he that maketh the creature. If any man miſlike this collectiō, let him in his conſcience only waie this whither that by this tranſubſtantiation, they do not make a bable or a toy in ſteed of God, when they can make him at their pleaſure with the intēt of the church: which will be as much againſt this article as can be, for verely if they beleeued there were a God, and conſidered what belongeth to his glorious maieſtie, they would not thus preſume & exalt them ſelues and thinke him or his manhood at their commandement. As touching the trinitie, in words they ſay:bGreg. decretal. tit. 1. cap. 1. firmiter credimus. Firmiter credimus & ſimpliciter confitemur &c. we firmely beleeue and confeſſe, that there is one onelie true God, euerlaſting, infinit vnchangeable, incomprehenſible, omnipotent & ineffable the father, ſon and holy ghoſt, three in perſon, but one in eſſence &c. this holy trinitie, according to the comune nature is vndeuided, & according to the perſonal properties diſtinct. All this ſoundeth wel; but alas it is but as ſaint Paul ſaith:cTit. 1.16. They profeſſe they know God but by their works they deny him. For in ſetting vp the rood and croſſe in the churches and in glaſſe windowes to be crowched vntounto, where they make God the father like an old man, and God the ſon like a yong mā, & the holy ghoſt like a doue: by their deeds they ouerthrow that which they ſay they firmly beleeue: For if they beleeued that God were exceeding all meaſure, in comprehenſible and vnſpeakable: then would they not dare, to draw him out and ſet him forth by an engrauen image, which can in no part repreſent his deuine & infiniteRom. 1.23. glory. Againe how can the common people, or almoſt any the ſtaydeſt man in the world (eſpecially if he come with deuotion to worſhip that image) but that in beholding the ſame, he ſhal hauehave in his mind, an inpreſſion, of an earthly and viſible ſhape and likenes to be in God. and when he ſeuerally ſeeth theſe three pictures & images, how can he auoid the imagination, that theſe three perſons in the godhead, are as three ſeperate perſons of men among vsus, as of Peter, Iames and Iohn, which is contrary to their ſayings, that this trinity in regard of the comon nature vndeuided, as we may ſay in nūber to be one & the ſame. And this is vtterly cōtrary to the catholike religiō, to hauehave ſuch a vile imaginatiō of god & of his inuiſible & vnſpeakable power as you may read in the olde teſtament in theſe words:aDeut. 4.15.16. take good heed to your ſelues: for ye ſaw no image in the day that the Lord ſpake vntounto you in Horeb out of the midſt of the fire, that yee corrupt not your ſelues, & make you a grauen image, or repreſentation of any figure, whether it be the likenes of male or female &c. & in the new teſtamēt:bAct. 27.29. For as much as we are the generation of God, we ought not to thinke that the godhead, is like vntounto gold or ſiluer, or ſtone grauen by art & inuention of man. In the ſecond article the diſagreement is, that they of the ſea of Rome, make not God the cauſe of cauſes; but tyeth him to ſecond cauſes, and that hiscTeſt. Rhem. a note, Rom. 9. ver. 11. eternal coūſel reſpected mens works, & determined according to works forſeene: anddNic. Dorbet diſtinct 41. Artic. 2. would hauehave al men to be ſaued, quantum in ſe eſt, as much as lyeth in him, and they ſay, Sicut preſciuit & predeſtinauit quae ipſe fecit &c. eGratian pars 2 cauſ. 23. Q. 4 ca. Nabucho.As he foreknew and predeſtinated the things he did, and gaue vsus to doo: ſo hee foreknew onelyonly and did not predeſtinate, the things which neither himſelfe did, neither required that we ſhould doo &c. without doubt all thinges which God forknoweth ſhall be, ſhalbe done in deed, but ſome certaine of them proceed from free will. In which you may ſee all theſe points contrarie to the true faith: Firſt, free will is made authour of ſome things and God onelyonly forknoweth it: 2. Gods wil is debarred to hauehave to do in thoſe things he commandeth not: 3. That hee decreeth onelyonly the elect, and onelyonly forſeeth touching the reprobate: Laſtly that his wil was to ſaue all men as much as in him was, as if they ſhould ſay, if he had been able. All theſe do limit the hie and vnſearchable counſell of him which is the cauſe of all cauſes, and ſetteh the wil of man in the foreſight of God to be his inſtructor; moſt contrariant to the holie religion of Gods elect, which humbly confeſſe vntounto God, in the olde Teſtament, thus:fHier. 10.23. O Lord I know that the way of man is not in him ſelfe, neither is it in man to walke and to direct his ſteps, and in the new, thus:gReuel. 4.11. Thou art woorthie O Lord, to receaue glory and honor and power: for thou haſt created all things, and for thy will ſake they are and hauehave been created. Touching the third article, the conſpiracie of Rome do accurſe the true religion: namelyaConcil. trident ſeſſ. 6. canon 4. If any man ſay that mans free will, being mooued and ſtirred by God, doth nothing at all, worke together, by aſcenting to God, as he ſtirreth and calleth, whereby he doth frame & prepare himſelfe to obtaine the grace of iuſtification: and againe,bCanon 7. If any man ſay, all woorkes which are done before iuſtification, whowſoeuer they be done, to be truly ſin, and deſerue the hatred of God, and therefore they ſay thatcTeſt. Rhem. in Math. 12. It is in mans owne free wil & election to be a good tree or an ill tree, and againe.ver. 33. in marg. & in Act. 10. ver. 2. Such works as are done before iuſtification, though they ſuffice to ſaluation, yet bee acceptable preparatiues to the grace of iuſtification, and ſuch as mooue God to merciemercy, and againe:dNich. Deorhel diſtinct 41. ſent. 1. Artic. 1. Cum peccator facit quod in ſe eſt, meretur de congruo iuſtificari &c. When a ſinner doth that which in him is, he deſerueth of congruitie to be iuſtified, or after a ſort, by the eCondoſentia diuinae liberalitatis.beſeeming or becoming of the diuine liberalitie. Heere thou ſeeſt three thinges of Poperie contrarie to the chriſtian veritie: Firſt that mans hart is not altogether & vniuerſally corrupted by Adams fal: Secondly that Gods grace doth but ſtir vp and mooue mans free will, and thridlie by congruitie the workes before faith diſerue and prepare vntounto grace and pleaſe God. And they hauehave yet a fourth namely that;fConcil. trident. ſeſſ. 5. Apendix. The virgin Marie was not conceiued in ſinne. Certes al theſe are contrarie to the true religion; which in the olde Teſtament ſaith:gGen. 6.5. All the imaginations of the thoughts of mans hart are onelyonly euil continually: and in the new;h2. Cor. 3.5. we are not ſufficient of our ſelues to thinke anie thing as of our ſelues, but our ſufficiency is of God.
As touching the fourth article, howe we are deliuered from the corruption & damnable eſtate, wherinto we fell by Adams tranſgreſſion: There be many waies and religions forged, in the great cage of Antechriſt, ful of vnclean birds: out of which, as out of the botomles pit, come great ſwarmes of locuſtes, bringing with them a miſt and cloud of darknes, which hideth all godlines and true religion. But to leaue out verie many deuiſes till another place, I onelyonly wiſhe the reader, to cal to mind, the holie Eremits, Munks, Friers, and Nuns, and namly amongſt the manifold broods, one Frances, and an other Dominick. This latter bread the religion of the obſeruant preaching black friers, & the former the deuout hoſt of the beggerly minorites, and out of theſe two many ſeckes of diuers rules & names of religions, who by their vow and ſtreight obſeruation, by them deuiſed, ſet downe diuers rules to ſubdue this corruption and to obtain eternall life, therefore they are by an excellency of ſpeech called by the nameaGratian decret. pars 2. cauſ. 19. Queſt. 3. Bonauentur. de profectu religioſ. Antho. de Rampegol. fig. Biblia. Catholicon a Iohan. de Ianua. in virgo. of religion or religions, & al other are called ſeculer, becauſe they renounce the world, and by fulfilling of three perfections, which they obſerue, that is to ſay. Pouertie, chaſtity, and obedience, (by which they are compared vntounto angels) the bleſſed crown, which is giuen vntounto ſuch (as they ſay) they ſhal obtaine, euen the ſpecial reward of the learned, being preſented vntounto Chriſt in the heauenlie kingdom. And the opinion & deuotion of theſe religions grew to be ſo highly eſteemed of men, & their life to be ſo angelical, that in ſteed of chriſt & his merits, men would leaue al things whatſoeuer to follow them; ye the very coule & garment of Frances, was thought to be of ſuch vertue, that ſomebIoh. Sleiden lib. 12. noble men, ſom very learned of thoſe times, hauehave taken order to be buried in them, yea & they are not afraidcIere. Bouch. in his conformities. to compare him with Chriſt in al things. Therfore you may perceiue they had forgotten the true religion & way of ſaluation which is in chriſt;dGen. 12.3. in the old teſtamēt is called the ſeed of Abrahā, in whom al the families of the earth were appointed to be bleſſed, and in the new teſtament he is called,eIoh. 14.6. the way, the truth, & the life; and the rule of this religion is, thatfcap. 3.16. that whoſoeuer beleeueth in him ſhould not periſh but hauehave eternal life. Therefore here is no agreement betweene theſe popiſh religions, and the true ancient and catholike religion, ſeeing they teach many other waies to heauen, beſide that which God hath taught vsus to be the onelyonly way for all the families of the earth to be bleſſed.
Concerning the fift article, theſe baſtardly counterfeites of Rome are more like the ſtrange beaſt of Arabia and Ethiopia, then the obſeruers of the true religion. For they greatly wound the doctrine of Chriſtes perſon vnderunder a colour of honouring him, and they ouerthrow his mediatorſhip by pretence of deuotion. For while they giuegive godly honour to his bodie in the ſacrament, and make him to be a verie man vnderunder the formes of bread and wine, inuiſible & in all places where the prieſt doth conſecrate, doe they not make him a man in fanſie, to hauehave an heauenly bodie, in no part to bee like a true naturall man? doe they not hereby make him to hauehave but one nature which is God, or els that the manhood is ſwallowed vp or confounded with the Godhead? for it is the nature of God and not of man to bee inuiſible, incircumſcriptible, and in many places at once: therefore in ſtead of the ſeede and ſonne of Dauid and Abraham, they teach vsus to beleeue they cannot tell what. But as touching his office, all men know, how many mediators and interceſſors they call vponupon beſide Chriſt, (Though a1. Tim. 2.5.Gods word ſay there is but one mediator) Marie, Peter, Paul, all the Apoſtles, martirs and fooliſhly canonized Saintes, are made mediators. Then againſt Chriſts ſacrifice (by whoſe perfection all ſacrifice ſhould ceaſe asbHeb. 10.18. God teacheth) they hauehave a new deuiſed ſacrifice for quicke & dead, they hauehave maſſes, diriges, pilgrimage, ſhrift, penance, purgatorie, indulgencies, ſatisfaction, merite, deuout obſeruations, numbring of prayers, Auemaries, creedes, faſtes, almes, workes of ſupererogation, vowes, veſtementes, croſſes, tapers, relickes, ſhrines, ointinges, coniurings, and I know not what other trumperie, and beggerly rudimentes of this world, by which they wold make perfect the works of Chriſtes mediation, for our redemption righteouſneſſe and ſaluation. Which the more they be aboundant and ouerflowing, the greater is their diſagreement with the true religion of God: which teacheth in the old teſtament, thus:aEſai. 53.5.6. God laide vponupon Chriſt the iniquitie of vsus all, namely, that hee was wounded for our tranſgreſsions and broken for our iniquities, the chaſtiſement of our peace was vponupon him, and with his ſtripes we are healed. And in the new teſtament, thus:b1. Ioh. 1.7. The bloud of Ieſus Chriſt his ſonne cleanſeth vsus from all ſinne. Now if Chriſt bloud cleanſe vsus from all ſinne, and by his ſtripes wee bee healed; alas what neede we make ſo much adoe? why doe we forſake thecIoh. 1.24. Eſai. 55.1.2.3 lambe of God which taketh away the ſins of the worlde with the ſure mercies of Dauid, and ſeeke after vaine thinges in which there is no helpe? why ſhould we commit theſedHier. 2.23. two euils to forſake God the fountaine of liuing waters, and to digge vntounto our ſelues pittes, euen broken pittes, which will hold no water?
In the ſixt Article, the oppoſition is plaine and apparant, for although they whom Chriſt teacheth ſay, that allePhilip. 3.4. righteouſneſſe taught by workes is but dunge in compariſon of the doctrine of righteouſneſſe which is by faith onelyonly: yet they of this whooriſh Babilon deny it, andfAntidigma Colonienſ. cap. de iuſtificat. & per quas cauſas. Concil. Trident. ſeſſ. 6. make faith with hope and louelove the formall cauſe of our righteouſneſſe, they make an inherent righteouſneſſe: And affirme directly, that a man is not iuſtified by faith onelyonly, but alſo by workes. Is not this a verie great diſagreement, where as the true religion teacheth the Church of God to ſay: as in the olde teſtament, thus;gPſal. 143. Enter not into iudgement with thy ſeruant, for in thy ſight ſhall none that liueth be iuſtified. And in the new teſtament thus,hRom. 3.23.24. There is no difference for all hauehave ſinned, and are depriued of the glorie of God: and are iuſtified freely by his grace, through the redemption that is in Chriſt Ieſus: 25.whom God hath ſet forth to bee a reconciliation through faith in his bloud &c.
In the ſeuenth Article, there are three contradictories of the lying & erring multitude of Rome, vntounto the true religion. For theyiConcil. Trident. ſeſſi. 5. & ſeſſ. 6. canon. 18. & 25. ſay that Concupiſcence in the regenerate after baptiſme is no ſinne, although they confeſſe Saint Paule calleth it ſinne. 2. That there is nothing in him diſpleaſing God, but he is pure, innocent and immaculate. 3. A iuſtified man can keepe all Gods commaundements. If theſe men had learned and beleeued the true religion, they would not dare to ſpeake ſo directly contrarie to truth, ſeeing God teacheth far otherwiſe. Firſt in the old teſtament where the church is directed to ſaykEſai. 64.6.: Wee hauehave bin all as an vncleane thing, & all our righteouſnes as filthy clouts. And in the new teſtament,l1. Ioh. 1.8. If we ſay we hauehave no ſin, wee deceiue our ſelues and truth is not in vsus. Which two places being ſpoken of the people being by the ſacrament of initiation (or Baptiſme) entred into the Church, do ſhew plainely that original corruption is a ſinfull matter in the fleſh of the regenerate, by which they are made vnable to doe any one worke perfect, much leſſe to doe all Gods commandements at all times, in thought word and deede, a thing which euerie mans owne conſcience doth teſtifie, if he bee not too much beſotted with the looking vponupon his fruitleſſe peacockes taile. In the eight Article they make additaments, namely thataConcil. Trid. ſeſſ. 6. canon 24. 33. 20. good workes are alſo cauſes of the encreaſing of iuſtification, and truely deſerue eternall life and encreaſe of glorie, and that the obſeruing of the commandements of God and the Church, are the condition of the promiſe of eternall life, to which the iuſtified man is bound if he will be ſaued. By which while they robbe Chriſt of his merits, and giuegive more honour to the corrupt life of man, and leſſe to the redeemer, and lay an other burthen vponupon Chriſtians, then that which God layeth, and ſuch as no man can beare: they leade themſelues ſo farre from religion, that either by a vaine hope of that which is not, they forſake their owne ſaluation: or els by a greeuous deſperate downe-fall, finding themſelues (as the truth is) vnable to fulfill the condition, they lay themſelues open to euerlaſting perdition. But God alloweth no ſuch additamentes, where he teacheth vsus in the old teſtament to ſay vntounto him:bPſal. 16.2. Thou art my Lord, my well doing extendeth not to thee. And in the new,cLuc. 17.10. When ye hauehave done all thoſe things, which are commanded you, ſay wee are vnprofitable ſeruants &c. And the condition of fulfilling the commandements, is calleddAct. 15.10. a yoke which neither we nor our fathers were able to beare: and if it were poſſible to doe the commandements, yet the holie Ghoſt te…eth vsus, thateGal. 2.21. if righteouſneſſe bee by the lawe, then Chriſt died without a cauſe.
Againſt the ninth Article the Romiſts do diuerſly oppoſe themſelues, ſhewing themſelues to bee of no religion. For firſt they adde the commandement of the church, making it equall vntounto Gods written worde, ſaying:fGret. decre…. pars 1. diſt. 20. cap. de libellis. They which receiue not indifferently their Canons, they profitablie effectually and to purpoſe holde or beleeue, neither the catholike faith, nor the foure holy Euangeliſtes. They adde moreouer, thatgDiſtinct. 19. all the decretals & conſtitutions of that ſea, yea though it decree things ſcarce to bee borne, yet muſt they bee borne with a godly deuotion, though there bee (ashDecret. abbreuiat. in verſibus. they ſay in one booke of decrees) aboue 3000. Againe, they ſay thatiConcil. Trident. ſeſſ. 4. decret. 1. pari pietatis affectu & reuerentia. Traditions pertaine to faith and maners, and that they doe receiue and embrace them with equall godly deuotion and reuerence, as they doe the holy ſcriptures. Laſtly they ſet the Church before the ſcriptures, as that bykTeſt. Rhem. note vponupon. Gal. 2. verſ. 2. & 6. D. Smith briefe treatiſe. cap 2. & 3. it the ſcriptures are ſo farre made knowen to all Chriſtians, as they are not bound ſo to take them, vnleſſe by the authoritie of the Church they knew them. And that the authoritie of holy ſcripture dependeth and hangeth vponupon the iudgement of the vniuerſall or catholike church, and that there are many vnwritten verities left by Chriſt and his Apoſtles to be beleeued and obeyed vnderunder paine of damnation. Here is the mouth of blaſphemie, if wee may beleeue the vndoubted word of God, how hee teacheth vsus to eſteeme of the holy ſcriptures and of the Church: for in the olde Teſtament hee ſaith:lEſai. 8.20. To the law and to the teſtimonie, if they ſpeake not according to this word, it is becauſe there is no light in them. And in the new:a2. Tim. 3.13 The holy ſcriptures are able to make thee wiſe vntounto ſaluation &c. Let then eueryevery wiſe man iudge, that if the ſcriptures bee able to make a man wiſe vntounto ſaluation, and that there is no light (that is to ſay knowledge of truth and godlineſſe) in them, which agree not to the holy ſcriptures, what canons, decrees, decretals, traditions, or vnwritten verities, can hauehave any authoritie, vnleſſe they agree to the written word of God? or that they can containe in them any thing not written in the ſcripture, which is of neceſſitie to ſaluation, or which not to doe or beleeue is damnation. Againe, how can the ſcriptures take their authoritie from the church, ſeeing that the church is of no light, vnleſſe it bee found agreeable to the ſcriptures: and therefore no church except it bee approued by the ſcriptures, and ſo the ſcripture is iudge ouer the church and not contrarie. And if (I ſay) the ſcriptures can make a man wiſe vntounto ſaluation: it is the greateſt follie in the world to clogge the people of God with ſo many thouſand of needles, canons, decrees, decretals, traditions, and vnwritten (falſely called) verities, and ſo make the light and eaſie yoke of Ieſus Chriſt moſt heauie and burdenous. If theſe diuiliſh blaſphemies were true, alas who could be ſaued? For who was euer found that did or could doe all the foreſaid Canons and traditions? Therefore in them is fulfilled which is ſaid by the Lord of Hypocrites,bMath. 23.4. They bind heauie & greeuous burthens not to be borne, and lay them on mens ſholders: but they themſelues will not moue them with one of their fingers. Let vsus abandon therefore theſe painted ſepulchers and enemies of all true godlineſſe, which burden Gods houſe with ſuch great volumes of new laws made by men, contrary to the true faith & religion: when God telleth vsus expreſſely that hiscPſal. 19.7. Deut. 4. law written in his word, is perfect and conuerteth the ſoule, and that to it nothing is to be added or taken away.
In the tenth Article, the contradiction is manifeſt to the whole worlde; for all men ſee that they reſtraine the worde Catholike to one place, and that the whole Church ſhould be ruled by her ſquare, & the whole vniuerſall worlde made catholike by one citie: wheras one city cannot be the vniuerſal church of the whole world, which containeth the meaneſt and ſmalleſt part of the whole. Beſides this, they doe not hold & profeſſe the onelyonly true & catholike faith, but do moſt earneſtly, fearſely and cruelly perſecute Chriſt & his members, & ſtand only vponupon vain titles of antiquitie, vniuerſalitie, viſible ſucceſſion, & other falſe grounds, which are common to all the wicked & pagans, & which notwithſtanding their brags, can not be found in their ſinagogue and profeſſion. And as is their faith, ſuch is their preaching, mans traditions and deuiſes, altogether ſtrangers from the life of God: & their ſacraments (as they handle the matter) are not only ful of vnclean mixtures, but alſo peruerted & without authority from God. All which, to him that conſidereth, will bee found true, in the examination of the articles going afore & following after: namely that they hauehave nothing (in doctrine or practiſe) of the nature of the true Church of God, nor yet thoſe viſible marks which do indeed & truely ſhew, diſcerne and make knowne the true church and chaſt ſpouſe of Chriſt.
In the eleuenth Article there need but few words, for when they worſhip the Roode and other idols, relickes of Saints and the ſacrament, and when they pray to the virgine Marie, to the Apoſtles, and all canonized Saints of that ſea: euerie man may by & by perceiue that they worſhip not God onelyonly. And if they would ſhift vsus off with their blind diſtinction of Latine doulia & hyperdoulia, it is not the daliance of termes that can helpe the matter, except the word of God made ſuch a difference. Againe, they themſeluesaPreceptoriū Nider. precept. 1. cap. 6. Latria idem eſt quod ſeruitus Deo exhibita &c. teach, that latria, which themſelues ſay is a worſhip due and proper to God alone, may be done and might lawfully be done to theſe: namely, to the trinitie of the perſons diuine, to the three Angels whom Abraham ſaw, to the done appearing vponupon Chriſt, to the voice of the father, to the wordes of the holy ſcripture, in as much as they proceede from God, to the manhoode of Chriſt vnited to his Godhead, to the croſſe of Chriſt, to the image of Chriſt, to the ſacrament of the Euchariſt, to the garments, nailes and ſpeare of Chriſt. If here the proper honour and worſhip of God bee not giuen to creatures, and that theſe things be not diſagreeing to the holy and ancient religion, allowed by God: I know not what is. Let it be tried by that which God ſaith in the old teſtament:bPſal. 50.15. Call vponupon me in the day of trouble, and I will deliuer thee, and thou ſhalt glorifie me. And in the new Chriſt ſpeaketh in the minde and meaning of the old:cMath. 4.10. Thou ſhalt worſhip the Lord thy God, and him onelyonly ſhalt thou ſerue.
In the twelfth Article there are many diſagreementes of Romiſh ſuperſtition and idolatrie, from the true catholike religion. Firſt in the generall nature of a ſacrament they add a further power, namely that the ſacraments containe grace, & giuegive grace, and aConcil trident ſeſ. 7.that of the worke wrought, yea and this alway and vntounto all, on the part of God; and that without them, or the vow of them a man doth not receiue of God the grace of Iuſtification, and that the intent of the Miniſter is required, at leaſt according to the generall intent of the Church. In which are two manifeſt cut-throats of the nature of a Sacrament: for by conteyning grace &c, vnderſtanding that grace is in the outward ſigne, and ſo by the only outward miniſterie, as it is wrought by the Miniſter grace is giuen: this maketh it more then a ſigne and a ſeale of the couenant, and giueth that to the outward ſigne & worke wrought of man, which is due to the ſpirit of God. And ſecondly the neceſſity of the Prieſts intention is made an efficient, bearding & outfacing the inſtitution of God: as though that the being of the Sacrament, depended not onlie and wholly vponupon Gods ordaining and inſtitution, but that it muſt hauehave the intent of the miniſter, to make it a Sacrament. And here they are to be vnderſtood of the Sacraments of the new teſtament: therfore let vsus heare how God in the new law of the goſpel doth teach the contrarie. For he applyeth the vertue of both Sacraments to the ſpirit ſaying:b1. Cor. 12.13 By one ſpirit are wee all baptized into one body, whether wee be Iewes or Grecians, whether wee be bound or free, and hauehave beene all made to drinke into one ſpirit: therefore the power is not in the outward ſigne or worke, but onlie in the ſpirit, becauſe that,cVer. 4. &. 11. the diuerſities of gifts come of the ſame ſpirit, and he diſtributeth them to euerie one ſeuerallie as he will. And as for the Prieſts intent, he ſaith in the ſame chapter.aVer. 6. There are diuerſities of operations, but God is the ſame which worketh all in all. If then God worke all, where is the ground of the Prieſts intent, and if the ſpirit diſtribute as hee will, where is the worke wrought, &c? There is yet a third addition, namely that they lay vponupon theſe ſacraments, the grace of iuſtification, which God ſaith euidently, is imputed to faith without any workes, euen asbRom. 4.1.2.3 11. &c. Gal. 3.6. Abraham beleeued God, and it was imputed to him for righteouſnes. Secondly, for the number: the preſuming ſea addeth fiue, matrimonie, orders, confirmation, penance, & extreame vnction, not one of them hauing the true nature of a ſacrament, for they are no where ordeined and commaunded of God to any ſuch purpoſe, except we would childiſhly ſay as they doe, namelycManipul. curat. cap. 1. de inſtit. ſacra. that hee ordained confirmation, when he laid his hands vponupon children, and ſaid, ſuffer little children to come vntounto me, and orders when he ſaid: Doe this in remembrance of me, & penance when he ſaid to leapers: Go ſhew your ſelues to the Prieſt, and extreame vnction; when hee ſent his Apoſtles to anoint and heale the ſicke, & that he made matrimony a ſacrament when in the wombe of the virgin M. he would ioyne our nature to the diuine, in the vnity of perſon, &c? So might wee make a multitude of ſacraments, making of clay to heale the blind, his ſtooping downe to the ground to write, waſhing his Diſciples feet, and many ſuch like. Thus might we play the fooles with Guilhermus Durandus in his rationale diuinorum, turning all things into myſteries, & make trifling and prophane ſport, with the ſchoole men, turning vpſide downe the true ſence of holy ſcripture, by allegoricall, morall and anagogicall interpretations, and when we hauehave done; come as neere the meaning of God, as the eaſt is to the weſt. But if they be ſacraments ordayned of God for his Church, they ought to bring forth the commaundement of God, ſuch as is for Baptiſme:dMath. 28.19. 1. Cor. 11.23. Baptize in the name of the Father, the Son and the holy Ghoſt: and for the Lords ſupper. Do this in remembrance of me. Secondly, let thē ſhew out of Gods booke, the ſigne in penance, and the reſt that they pertaine, to the generall couenant of grace and promiſe of Chriſt. As that matrimonie is anie more but a ſimilitude or allegorie, or that confirmation was any more but the taking of the children vntounto him at one time, to bleſſe them particulerlie, or that orders is any more but for the grace of the eſtate of the miniſtrie: & their vnction was but for the bodie that they might liue, and not for the ſoule at the very point of death: therfore here is great preſumption to father vponupon God, their owne beaſtly inuentions. Thirdly, in that which is ſpeciall in either of the two ſacraments they commit very great abſurdities, by moſt ridiculous & idolatrous additaments. Firſt, in Baptiſme, they thruſt in a ſtrangeeLooke Manipul. curat. c. 8. de Anex. Bapt. Catechiſing & a filthy exorciſing. In the firſt they put the finger in his eare, to ſignifie that his eare ſhould be apt to heare Gods word, and ſpit in his mouth, that hee may be prompt to ſpeake of faith. 2. He croſſeth him in his breaſt, that in breaſt & mouth he confeſſe the faith of Chriſt, & croſſe him in the forehead, that he be not aſhamed of the faith of Chriſt. 3. He putteth ſalt in his mouth, ſignifying wiſdom. His filthy exorciſme is to coniure the diuell that he depart frō the ſoule of the party to be baptized, & giuegive place to the holy ghoſt. And in baptizing they make three other croſſes in declaring whereof, I am loſt to defile this paper, they are ſo fooliſh & ſo greatly derogatorie to Chriſts holy inſtitution: for on the one ſide they daſh baptiſme out of countenance, with ſo many goodly ſhewes & vſes: and ſecondly they blaſpheme God to coniure, eſpecially in the place & time of Gods worſhip: but one bable I may not omit, that theyaIb. cap. 7. Godfather & Godmother may not marry together by Poperie. giuegive baptiſme ſuch a power to make a ſpirituall coſonage, namelie, that it hindreth matrimonie & breaketh a contract. See here if Antechriſt preſume not as God, nay aboue God: for they make that vnlawfull,bHeb. 13.4. Math. 19.6. which God hath made honorable among al men, & put aſunder thē whom God hath coupled together. But yet there are more abhominations, & heretical preſumptions. For in the ſacrament of the Euchariſt, they amende the ſigne, and put water to the wine: ſecondly, they take away one of the ſignes from all the communicants ſauing him that maketh the ſacrament: thirdly, they driue away both the ſignes altogether by their fiction of tranſubſtantiation, & ſet in the roome therof (if we may beleeue them) the body, ſoule, & Godhead of Chriſt, that very body which was borne of the virgin Mary, & crucified vnderunder Pontious Pilate, and ſo being chaunged they giuegive godly honor vntounto it, they lift it vp and carrie it in proceſsion, and hold it forth to be publikely worſhipped of all men, they offer it vp for a ſacrifice for the quicke & the dead, and keepe it very deuoutly in the pix, to be readie at all times to comfort them that need. Surely it ſhould ſeeme that Chriſt & his Apoſtles were but children vntounto thoſe, both in wiſdome and in power. For they neuer once dreamed of theſe things, and being matters of very great importance, it is meruaile they neuer had leiſure to commit at the leaſt, ſome of them vntounto writing, that it might be found in holy ſcripture: but being not found there, they hauehave their holie traditions of equall reuerence with Gods word, or els the plenarie power of their Apoſtaticall ſea, ſufficientlie to warrant whatſoeuer, to them whom God hath giuen ouer to beleeue lies. This is the profoundnes of Sathan, good Lord God, and mercifull father, keepe it euer out of this land, that it neuer deceiue thy people any more. Firſt the mingling of wawith the wine iscConcil. trident ſeſ. 6. ca. 7. brought in vponupon three goodllie reaſons. 1. Chriſt is thought to hauehave done ſo: 2. water came out of his ſide: 3. water in the Apocalips ſignifieth people, therefore it ſheweth the miſterie of vnion of the faithfull people with Chriſt. Loe here a forgerie of a new miſterie, why might they not put in nailes or ſtakes, that might ſignifie the faſtning of Chriſt to his people, becauſe thedEccl. 12.11. preacher ſpeaketh of ſuch a miſticall faſtening. If men may add thus vponupon coniectures, and ſet Anathema and a curſe (as they doe) vponupon all that conſent not; how ſhall wee finde the meaſure of truth? or how ſhall they auoide the curſe of God, which ſaith:Reuel. 22. curſed is he that addeth to this booke. But alaſſe poore men how little effect this deuiſe hath brought forth? For by and by, as ſoone as it is a ſacrament, (for before the words of conſecration, as they call them, it is no ſacrament) the wine is cleane gone (they ſay) where is thē their new miſterie? How can they repreſent, which hauehave no being in rerum natura, in the world. Againe, how can it ſignifie this to the people, when they keepe it from them, and bleſſe them with the emptie cup. This is a ſecond preſumption againſt the expreſſe commandement of Chriſt, which ſaith:aMath. 29.27. Mark. 14.23. drinke yee all of this, and they dranke all of it. Thirdlie in tranſubſtantiation, ſee how many monſters they feed. Firſt wee muſt beleeue there is no wine or bread though wee ſee them and taſte them, though they hauehave the ſame quantities and qualities, and effects they had before, though they corrupt and putrifie as before, and we muſt beleeue that Chriſt, God, and Man, is vnderunder thoſe formes, quantities and qualities, though wee can ſee, heare, or feele no forme, quantitie, or qualitie of a true or naturall bodie or man. Here is a monſterous mā, which if you look vponupon him is all ouer couered with a little roūd peece of ſtarch not ſurmounting the greatnes of a mans hād. Here be al the properties of bread and wine, and their naturall operations, but they are not bread nor wine, but a man; here one ſubiect hath accidents, and eſſentiall qualities of an other ſubiect. And accidents are and hauehave a being, without their true ſubſtance & proper and naturall ſubiect. A bodie which is a thing circūſcriptible, and by the diuine law of Gods creation & prouidence is alway, and can be but in one place at one time; is here made and ſet in diuers places, & yet ſtill one & the ſame, and that at one time: in heauen and earth, at Conſtantinople, at Ieruſalem, at Rome, at Carthage, & eueryevery where. But how cā they ſhift here, the making of God to aſſume theſe formes (as they call thē) into the vnity of his perſon, that ſo God & man & the formes of bread & wine make not one Chriſt; for by their doctrine theſe formes hauehave no being, but in Chriſt, & Chriſt is vnderunder thē. I quake to write it, yet ſay they, we muſt beleeue this chāge, for nothing is vnpoſſible to God. They muſt not ſo blinde our eies: for it is vnpoſſible to God, to hauehave already done that which he neuer did, nor neuer will doe, ſuch is this tranſubſtantiation of theirs. It is impoſſible for God to deny himſelf, ſuch is this tranſubſtātiation, it is impoſſible for God to lie: ſuch is this tranſubſtātiation. Againe, how can this be a ſacrament when the outward ſignes be gone, and a remembrance of him that is preſent? but rather that himſelf is the ſigne of himſelf, & a remembrance of himſelf preſent, neither yet is this ſo: for we cannot ſee him, feele nor vnderſtand, how he is preſent, that he might be a ſigne or a remēbrance of himſelfe, but a third thing is preſent, the accidents or forms of bread & wine, this is a new learning to teach Chriſt and his Apoſtles to goe to ſchoole, nay this is the monſter of all mōſters. Teach we the Indians that this is the God of the chriſtians, may they not think rather, the ſunne or moone more likely to be God, & to hauehave a more expreſſe maieſtie of a God? may not the diuel laugh in himſelf, that he hath ſo far paſſing meaſure, bewitched the wiſe and graue learned mē, to beleeue that which a child may eaſily perceiue to be meere folly. Infinit is the blood that hath bin ſhed to maintaine this fanſie: and who would not willingly ſpend all the blood in his heart, rather thē to yeeld to ſuch blaſphemie. But the diuel is not herewithal content, but that he might lead thē eueryevery way as ſlaues, in triumph againſt God and his Chriſt: he maketh thē to worſhip theſe formes and hoſt (as they call it) and carrie it about in proceſſion, that all men might adore it as God. And thisaConcil. trident. Seſ. 6. Septemb. 17. 1562. Cap. 1. ſeſ. 3. canon. 5. they build vponupon theſe words of Chriſt. Doe this in remembrance of mee: for by them (as they ſay) the Prieſt hath power, to make a ſacrifice propitiatorie, and then being turned into God (they ſay) it is meet and fit that hee ſhould be worſhipped, whom God bringing into the world, commaunded the Angels to adore: But herein firſt they gaineſay the Scripture, which teacheth the end of all ſacrifices by the Prieſthood of Chriſt, as is by many arguments proued from the ſixt till the eleuenth Chapter of the Epiſtle to the Hebrewes; Secondlie, when they cauſe it to be worſhipped, and yet God inſtituted it to be taken and eaten onelie; what doe they but peruert the ordinance of God? and they ſay wee muſt worſhip the ſacrament, or els Chriſt in the ſacrament. If they ſay the ſacrament then they cannot ſay Chriſt, becauſe he is not the ſacrament, but the ſacrament is a ſigne of him; or els the ſacrament is no ſacrament. I ſo they ſay in the ſacrament, thē they ſay no thing; becauſe that by their doctrine, there is no ſuch thing; but only the formes of bread and wine, for the bread and wine, is turned into Chriſts body and blood (as they ſay) and ſo there is nothing left to be the ſacrament. Yet if it were ſo as they ſay: what man can appoint a new forme of worſhip, to be performed vntounto God, without his expreſſe commandement or authoritie?Math. 15. Looke in the Maſſe booke ordinarium Miſſae. For Chriſt ſaith that all ſuch worſhip as is by the precept of men is in vaine. And laſtly conſider how this can agree, when they offer the ſacrifice, they deſire God to accept that ſacrifice, againe, when they ſhew it the people, they cauſe them to worſhip it, a ſtrange and new kind of God, that muſt be prayed for, and praied to. But howſoeuer, it is a manifeſt thing, that the popiſh ſacrament and ſacrifice, is not the ſame which Chriſt inſtituted, and therefore not of the exerciſes of the true Catholike religion. For if Saint Paul, when there was among the Corinthians but a little abuſe, in the mixture of eating,1. Cor. 11.20. in the congregation at the time of the celebration of the Lords ſupper, whereupon there was diſcontentment betweene rich and poore: if I ſay hereupon hee called them to the plaine and ſimple inſtitution, ſaying: I hauehave receiued of the Lord that which I hauehave deliuered vntounto you &c. And therein addeth nothing to that which is written in Mathew, Marke and Luke: what doth he inferre, but that it ſhould be obſerued without all additions: and therfore vponupon this ground forbiddeth their eating in the church. What would he hauehave done, if he had ſeene ſuch ſwelling boiles & filthy bunches, ſtanding vp ſo abhominablie, as theſe Romiſh additaments, which altogether take away the verie forme of Chriſtes inſtitution? This ſheweth how little theſe men hauehave of the goſpell of Chriſt: the teachers whereof are enioyned to teach the church to doe,bMat. 28.19. 1. Tim. 6.4. whatſoeuer he commaunded. And to keepe this commandement, without ſpot and vnrebukeable, vntill the appearing of our Lord Ieſus Chriſt. And therefore wee are not bound toc1. Cor. 11.1. follow them any otherwiſe, but as they follow Chriſt.
In the thirteenth Article the ſea of Rome is directly contradictory, to the chriſtian religion. For they ſay:aConcil. Trident. de ſacris ling. peregrin. cap. 8. Et ſi miſſa contineat populi fidelis eruditionem &c. Although the maſſe containe great inſtruction of the faithfull people, yet it ſeemed not conuenient to the fathers, that it ſhould be celebrated euerie where in the vulgar tongue: And their maſſe booke, which containeth prayers, celebration of ſacraments, reading of holy ſcriptures, &c. is ſet forth to bee vſed in the latine tongue: But ſaithbManip. curat. cap. 10. de rit. quo deb. miſſ. celebra. one of that ſide: Sciendum quod miſſa tribus linguis &c. It is to be vnderſtoode, that the maſſe is celebrated in three languages, that is to ſay, Hebrew, Greeke, and Latine. For Alleluya, Amen, Oſanna, Sabaoth, are taken of the Hebrew. Kyrie eleeſon Chriſte eleeſon are taken of the Greeke, all the reſt are Latin. The maſſe is ſaid in theſe three manners, becauſe the title of Chriſt hanging on the croſſe, was written in Hebrew, Greeke, and Latine. Where you may ſee three ſtrange thinges to bee done of theſe holy fathers, firſt to celebrate that in an vnknowne tongue, which containeth great inſtruction to the faithfull people: as if it were meete in their eies, that the meate which was good, and appointed for them, ought to bee kept out of their ſight. Secondly, that this order muſt be learned of Pontius Pilate, who put Chriſt to death a verie good an Apoſtle, for an Apoſtaticall Church. Thirdly, this is expreſſely repugnant to holy ſcripture, which ſaith,c1. Cor. 14.26.28. Let all things be done to edification: and that, hee which ſpeaketh in a ſtrange tongue ſhould keepe ſilence in the Church.
In the foureteenth Article they bee alſo contradictorie to the truth. And firſt touching matrimony, they hauehave three degrees of contradiction.dConcil. trid. ſeſſ. 8. canon. 9. Firſt abſolutely forbidding all preeſtes and eccleſiaſticall perſons to marie.eCanon 11. Secondly, they forbidde mariage certaine times in the yeare, as in Lent, &c. AndfCanon 3. thirdly take vponupon thē to diſpence with the order of GodgCap. 18. in Leuiticus touching the degrees of kindred prohibited, & alſo to adde and ordaine moe degrees to be prohibited, which God hath not forbidden: And whoſoeuer doth maintain the Chriſtian libertie herein, they pronounce him Anathema, accurſed. Forgetting whathAct. 10.15. Reuelat. 3.7. God ſaid to Peter, That God hath purified, pollute thou not: and that Chriſt the head of his Church hath the keye of Dauid, that openeth and no man ſhutteth &c. Wherefore ſeeing that Chriſt hath madeiHeb. 13.4. Tit. 1.15. mariage honourable for all men: and that by his ordinance, To the cleane all things are cleane: doe they not herein bewray their apoſtatical preſumption to challenge authoritie more then euer Peter durſt euen aboue Chriſt: when they make mariage diſhonourable in certayne times and perſons: and diſpence by giuing libertie, where Chriſt forbiddeth: and making reſtraint where hee giueth libertie. Now in the authoritie of the magiſtrate, how vnlike the Pope is vntounto Peter euerie man ſeeth: For cleane contrarie to all religion and honeſtie hee taketh vppon him not onelyonly to bee vniuerſall Biſhoppe aboue all Biſhoppes: but alſo vniuerſall miniſteriall head in earth, aboue all power and potentates, kinges and Emperours, that is aboue all that is calledkPſal. 82.1. The Pope aboue all called God. God. Therefore we need not vſe many wordes in this place: ſeeing the Pope vſurpeth that which Chriſt himſelfe neuer did in his owne perſon, neyther gaue to any other after him. For he meekely ſubmitted himſelfe to the ciuill power, ſaying directly,aIoh. 18.36. Mark. 10.43. My kingdome is not of this world: and forbidding others he ſaith, It ſhall not be ſo among you.
In the fifteenth Article the diſagreement by addition, that where the true religion by holie ſcripture hauehave this hope of the bodies riſing at the laſt day. The ſea of Rome teach another ariſing: namely of the ſoule out of Limbus Patrum, out of purgatorie, and out of Hell, before that great day of iudgement come. As firſt thatbTeſt Rhem. annot. Luc. 16.22.26. Dorbel. diſtinct. 2 ſent. 4. In miſſ. quotid. pro defund. offert. Chriſt deſcended into Hell, & deliuered the fathers ſome out of Limbus, ſome out of purgatorie, which had lien there till that time. And that in hell a man may ſuffer part of his temporall penance, which being ended hee is free from thence: and therefore they pray in their Maſſe: Domine Ieſu &c. O Lord Ieſu Chriſt deliuer the ſoules departed &c. Which dreaming additament of hope concerning the dead bewrayeth it ſelfe, to diſagree from the Chriſtian religion: in as much as God doth teach men, that after death the faithfull doe onelyonly reſt, till the laſt day. Firſt in the olde teſtament, thus:cEſa. 57.2. Dan 12.13. He ſhall enter into peace, they ſhall reſt in their beds. Thou ſhalt reſt and ſtand vp in thy lot at the end of the daies. And in the new Teſtament:dReuelat. 14.13. Bleſſed are the dead which hereafter die in the Lord: euen ſo ſaith the ſpirit, for they reſt from their labours. If they reſt, and that till they ſtand vp: then no tranſlation out of Limbus, Purgatorie, or Hell. And if they reſt, then no penance in hell or purgatorie for the faithfull. Therefore I may conclude in this place, that the popiſh ſuperſtition hath verie little or no affinitie with the true ancient and catholike religion, but it hath verie many great & intollerable diſagreements from the ſame.