Against Popery, Treatise · Argument 6
THE SIXTH ARGVMENT touching the effects of true religion.
IN the next place let vsus conſider of the fruits of poperie, and ſee whether they helpe vsus not alſo with ſome armor againſt poperie. As therfore Poperie teacheth doctrine contrarie to the ſcriptures, ſo the fruits of poperie cannot be agreeable to them. Such as their doctrine is, ſuch muſt be their fruits: becauſe their doctrine is euill and contrarie to ſcriptures, therefore their fruits can not be good and ſutable to the ſcriptures. Many indeede teach good doctrine, that beare not fruits agreeable, but where the doctrine is euill, there are neuer any other then euill fruits. To begin with the practiſe of the commandements of the firſt table, it is certaine that they make no conſcience or account at all of them. Their ſtrait obſeruation of the precepts of men in their diuine worſhip, hath iuſtled all care of the commaundements of God cleane out of the dores. Neither can it be otherwiſe. For euen as when a wife openeth the dore of her heart, and giues entrance vntounto the louelove of a ſtraunger, this new louelove iuſtleth out the old towards her former huſband: ſo is it in the louelove and worſhip of God. We hauehave heard before how many other the papiſts doe inuocate, worſhip, offer gifts, obſ… daies vntounto, and ſuch like, and therfore alſo how many they truſt in, louelove, and feare beſides the Lord, (for it cannot be that the performance of thoſe outward duties can be without the inward things.) We hauehave alſo heard touching thoſe duties which they performe vntounto God, how repugnant they are to his word, which requireth no ſuch things, or at the leaſt in no ſuch manner. Now beſides theſe things, their other fruits doe further bewraie that they hauehave no regarde at all of any thing, that God himſelfe in his firſt table concerning his worſhippe doth command. For what Papiſt careth for the publique hearing or priuate reading of the word of God, except it be onelyonly to gather ſome colour of matter, either for the confirming and hardening themſelues in their errours, as alſo the animating themſelues the more boldly to tranſgreſſe the word in other things (as all the wicked doe:) or for the railing on our religion? So alſo, which of them maketh any conſcience at all of ſwearing either falſly, or at the leaſt idlely or vainely by the name of God, and by euerie part of Chriſt Ieſus; or prophanely alſo and wickedly by the names of their Saints, maſſe, and ſuch other their abominable idols? yea, which of them thinketh not him a foole, and ſuſpecteth him not to be of our religion (though otherwiſe they know him not) that is ſparing of ſuch oathes, or that at leaſt ſheweth any diſlike of ſuch oathes in others.
2 Yea and here not to ſpeake onelyonly of the breach of the third commandement by particular perſons; let vsus alſo adde ſomething of the violating of the ſame by the blaſphemous praiers of their whole Church. Something hath beene noted before of this point, in ſhewing the contrarietie of the matter of their religion to the matter of the religion cōmended in the ſcriptures, where we hauehave ſeene how derogatorie their praiers to the virgin Marie are vntounto the Mediation of Ieſus Chriſt. Notwithſtanding in this place alſo it ſhall not be amiſſe further to ſhew howe blaſphemous both to God and alſo to Chriſt their praiers are to the virgine Marie, to other whome they account as Saints, and finally to the woodden croſſe of Chriſt. To the virgin Marie thus they praie:
Te laudamus & rogamus mater Ieſu Christi
Ʋt intendas & defendas nos à morte triſti.
Here they praie vntounto her to be kept from ſorrowfull death, and ſo aſcribe vntounto her power of life and death. Againe,
Threnoſa compaſſio dulciſſimae dei matris
Perducat nos ad gaudia ſummi Dei patris.that is, Let the pitifull compaſſion of God his moſt ſweete mother, bring vsus to the ioyes of the moſt high God the father.
Theſe praiers are full of blaſphemie, yet behold greater blaſphemie then this. For thus alſo they pray vntounto her, Ʋirgo ſingularis inter omnes mitis, nos culpis ſolutos mites fac & castos, vitam praesta puram, iter para tutum, vt videntes Ieſum ſemper collaetemur. Here they pray vntounto her that they beeing releaſed from their ſinnes ſhee would make their life pure, and their iourney ſafe, that they ſeeing Ieſus might reioyce together. Againe, Dele culpas miſerorum, terge ſordes peccatorum, dona nobis beatorum vitam tuis precibus. In theſe wordes they intreat her to blotte out the faults of them that are in miſerie, to wype out the ſtaines of ſinners, and by her praiers to giuegive vntounto them the life of the bleſſed. In another praier they ſpeake more blaſphemouſly, calling her Mairem orphanorum, the mother of orphans: conſolationem deſolatorum, the conſolation of the deſolate: viam errantium, the way of them that ſtraie: ſalutem & ſpem in ſe ſperantiū, the health and hope of ſuch as truſt in her: fontem conſolationis & indulgentiae, that is, the fountaine of merciemercy, of health and grace, of godlines and ioy, of conſolation and fauour. Are not all theſe petitions blaſphemous to the Deitie? It is here alſo to be obſerued, that although theſe and moſt of their praiers in their ſeruice books (from whence I hauehave verbatim, word for word borrowed theſe fragments) be in latine, yet that all ignorant mē may thinke the more highly of that praier, and vtter the wordes with more deuotion wherein are theſe laſt attributes proper onelyonly to God, communicated to the virgin Marie, they hauehave prefixed this inſcription and commendation in Engliſh with redde letters ouer the head of the praier: To all them that be in the ſtate of grace, that deuoutly ſay this praier before our bleſſed Ladie of pitie, ſhee will ſhew them her bleſſed viſage, and warne them the day and houre of death, and in their last ende the Angels of God ſhall yeelde their ſoules to heauen, and he ſhall obtaine fiue hundred yeares, and ſo many Lents of pardon, graunted by fiue holy fathers Popes of Rome. In an other praier next to the former as they praie vntounto Chriſt to be defended from the wrath of the Saints and of his holy mother. ſo alſo they deſire him to giuegive them health of bodie, and power to liue well, &c. by the interceſſion of his holy mother. So they make Chriſt a Mediatour betweene thē and the Saints and his mother, and yet they pray vntounto him for the interceſſion of his mother, &c. In an other not long after the former they call her ſororem angelorum, the ſiſter of angels: regi…am patriarcharum, the queene of patriarks: magiſtram euangeliſtarum, the miſtris of Euangeliſts: doctricem apoſtolorum, the teacher of the Apoſtles: confortatricem martyrum, the comforter or ſtrengthener of the Martyrs: fontem & plenitudmem confeſſorum, the fountaine and fulneſſe of confeſſours. And before this praier is ſet a redde lettered preface promiſing to eueryevery one that ſhall read it deuoutly, not to depart out of this world without penance, and adminiſtration of the holy ſacraments. In the next praier alſo they call her the bottomleſſe pit of all grace and merciemercy, &c. This praier likewiſe hath a redde promiſe prefixed of an hundred daies of pardon graunted by Pope Goodface, I ſhould ſale Pope Boniface. In the next praier they call her the Queene of heauen, the gate of paradiſe, the Ladie of the world, &c. The head likewiſe of this praier is crowned with a promiſe of eleuen thouſand yeares of pardon graunted by the munificence of the holy Father Sixtus Quartus Pope, &c. In an other praier they call her rerum omnium imperatricem, the Empreſſe or commandreeſſe of all things. Their other blaſphemies in their other praiers vntounto the Virgin are infinite, and almoſt without number.
3 To ſuch as they account Saints in the ſame their printed portuus, thus they praie as followeth. To one S. Erkenwald Biſhop (as they thought of London) they praie that he would make them with himſelfe partaker of life without ende. To S. Armigil, they praie to be releaſed from all griefe of ſicknes. To Sitha a holy virgin (as they call her) they praie for the glorie which ſhee had merited, and to be releaſed frō all euills in this life. To S. Sebaſtian, that they may merit to goe free and vnhurt of the plague. To S. Chriſtopher, to be comforted in mind and releaſed of all griefe. To S. George, that beeing waſhed from all their filthines, they might with all ioy be with him in all glorie. To William the Confeſſour, to hauehave the ſpotts of their life taken away, and the ioyes of the heauenly crowne giuen vnta them. To Apollonia a virgin, generally againſt all things hurtfull; and particularly to be kept from the toothach. To one King Henrie (what king Henrie I think themſelues know not) that they might not die with ſweate and griefe, but liue and clappe their hands in heauen without ende, and by him ouercome all their enemies. In all theſe things doe we not ſee how they aske thoſe things of their Saints, which belong onelyonly to God to worke, and to beſtow? And what greater blaſphemie can there be then this? I might adde a thouſand other like blaſphemous petitions in their praiers, were not the labour too great both to the reader and alſo for my ſelfe.
4 For the praiers to the croſſe or the ſimilitude thereof, though I might onelyonly referre the reader to the Beehiue of the Romiſh Church in Engliſh, booke the 4. chap. the third, yet becauſe it may be that eueryevery one that readeth this my treatiſe ſhall not hauehave the booke at hand, therefore I will heare expreſſe ſome of their praiers both in latine and engliſh, which that booke hath gathered out of the popiſh writings. Firſt of all therefore he ſetteth downe this praier to God himſelfe touching the croſſe, Oramus te Domine ſancte pater, &c. vt digneris benedicere hoc lignum crucis tuoe, vt ſit remedium ſalutare generi humano, ſit ſoliditas fidei, bonorum operum profectus & redemptio animarum: ſit ſolamen & protectio ac tutela contra ſaeua iaculainimicorum: that is, We beſeech thee, O Lord heauenly father, that thou wilt ſo bleſſe this woode of the croſſe, that it may be a heathfull helpe to mankinde, a ſtrengthning to faith, a furtherance to good works, and a redemption of ſoules, that it may be our comfort, our ſafegard, our defendour againſt the noyſome darts of the enemies. Againe, thus they commend the croſſe and praie vntounto it:
Iſta ſuos fortiores,
Semper facit & victores,
Morbos ſanat & languores,
Reprimit daemonia.
Dat captivis libertatem,
Ʋitae confert novitatem,
Ad antiquam dignitatem
Crux reduxit omnia.
O crux lignum triumphale,
Mundi vera ſalus vale,
Inter ligna nullumtale
Fronde, flore, germine.
Medicina Chriſtiana,
Salva ſanos, aegros ſana.
Quod non valet vis humana
Fit in tuo nomine.that is, It maketh her ſoldiers excellent, And crowneth them with victorie. Restores the lame and impotent, And healeth eueryevery maladie. The deuills of hell it conquereth, Releaſeth from impriſonment, Newnes of life it offereth, It hath all at commandement. O croſſe of wood incomparable, To all the world moſt wholeſome. No woode is halfe ſo honourable, In branch, in budde, or bloſſome. O medicine which Chriſt did ordaine, The ſound ſaue eueryevery houre, The ſicke and ſore make whole againe By vertue of thy power. And that which mans vnablenes Hath neuer comprehended. Graunt by the name of holines It may be fully ended.
In theſe words although the Engliſh might hauehave beene tranſlated ſomewhat more aptly to hauehave anſwered the Latin, yet the difference beeing not great, I thought not good to alter any thing becauſe I would hauehave the reader to ſee both in the booke it ſelfe, from whence I borrow theſe things. Thus alſo they ſing, and prouoke all to praiſe the croſſe in this manner:
Servi crucis, crucem laudent
Qui per crucem ſibi gaudent
Ʋitae dari munera.
Dicant omnes, dicant ſingult
Ave ſalus totius ſacli
Arbor ſalutifera.that is, as it is here tranſlated, The ſeruants of the holy croſſe, Her praiſe to heauen let them to ſee, And they which in the croſſe reioyce, And of the gifts of life hauehave choice: Let this of all both old and yong, In ſolemne ſort be ſaid and ſung. O holy croſſe, which canst preuaile, O tree of life, all hayle, all hayle.
And againe, Ecce lignum crucis venite adoremus. Behold, here is the wood of the croſſe, come let vsus worſhip. And alſo, O cruxſpes vnica, auge pijs justit…am, donareis veniam. O holy croſſe our onelyonly helpe, encreaſe righteouſnes to the godly, and pardon the offences of the wicked. What man that hath any pietie or ſparke of true godlines, wil not tremble to ſee and vnderſtand ſuch things ſo proper to God and his ſonne Chriſt Ieſus thus blaſphemouſly aſcribed to a tottring and rotten peece of woode? Nay verely I am perſwaded that if many that hauehave ignorantly with great deuotion ſaid and ſung theſe words, had vnderſtoode the meaning of them, they would hauehave abhorred both them and all poperie for them long ere this time. This ſhall be ſufficient touching their blaſphemies, whereby they hauehave moſt deepely tranſgreſſed the thirde commandement. Concerning the fourth commandement, how can they ſanctifie the ſabbath according thereunto, ſith (as we hauehave ſhewed before) they hauehave not onelyonly made many other holidaies equall vntounto it, but alſo aduanced and magnified many aboue it.
5 This ſhall ſuffice touching their fruits of the firſt table. Now becauſe the ſecond table is ſo ioyned with the firſt, that the one cannot be neglected or contemned without neglect and contempt of the other: becauſe the obſeruation of the duties of the ſecond is alſo ſometime called by the name of religion, Iam. 1. 17. and becauſe the Papiſts doe moſt of all boaſt of their good workes in obſeruation of ſome things belonging to the ſecond table, I will therefore alſo take a ſuruey, and giuegive the reader a ſight of their obedience thereunto, that thereby he may the better iudge of their religion.
Here in the firſt place let be conſidered the intollerable pride of him whome poperie and Papiſts account the Head of their church: let, I ſaie, his pride be conſidered againſt men, as before it hath beene noted againſt God. For how can he that lifteth himſelfe aboue God, or at the leaſt matcheth himſelfe in all things with God, make any account of men? This pride of his againſt men is ſo well knowne to all, that fewe words thereof will ſuffice. For how doth he entertaine the ambaſſadours of all Princes ſent vntounto him, or any other that goe to ſee his holines? what curteſie doth he ſhew them? Forſooth he vouchſafeth nothing vntounto them, but onelyonly the kiſſing of his filthie foote. Therefore if the Earle of Wylſhire his dogge at the holding forth of the Pope his foote to be kiſſed of ſome there preſent, had bitten it cleane off, as he ranne & took it into his mouth, had he not beene as worthie thereof as Iezabel was to be wholly eaten and deuoured of dogges? How alſo doth his pride appeare in riding vponupon mens ſhoulders, as thinking the earth too baſe for his princely foote to tread thereon, and all other creatures almoſt too vyle to beare his diuine perſon? What ſhall we ſay alſo of his triple crowne of moſt pure golde ſet with all pretious ſtones, not like to the thornie crowne that Chriſt did weare, but farre paſſing all the diademes of all other Princes? yea what further ſhall we ſay of his monſtrous abuſing of the Emperours from time to time, when they were greater then now they are? Hath he not made them with their wiues and children to waite many daies togither at his court gates, as if they had beene beggers at ſome rich man his dore, crauing an almes of ſome ſmall peece of ſiluer, or of bread and cheeſe? Hath he not ſent them whither it pleaſed himſelfe, to doe their penance inioyned by him? Hath he not commanded them what ſeruice he would, as if they had not onelyonly beene his pages, but alſo his lackies? Hath he not commanded them to hold his ſ…yrrop, and rewarded them with a blow on the eare for holding the wrong ſtyrrop? Hath he not troad on their necks? hath he not crowned them with his feete? will any doubt of theſe things becauſe they are reported by M. Fox in the booke of Martyrs? Let him knowe that M. Fox hath theſe things out of the bookes of other, euen of their owne religion, which hauehave written more largely of theſe things then M. Fox could do…. So it pleaſed God to hauehave the memoriall of his intollerable pride preſerued by his owne brood, that the poſteritie might make the leſſe doubt thereof. Againe, what ſhall I ſaie of the right which he chalengeth to himſelfe for aduancing and depoſing, for ſetting vp and putting downe Kings and Princes at his pleaſure? what ſhall I ſaie of thoſe bulls, excommunications, and helliſh (but yet fooliſh) thunder bolts againſt the Lord his annointed ouer vsus, for the curſing of her Maieſties owne perſon, and diſcharging all her ſubiects of all obedience vntounto her? what ſhall I ſaie of the continuall debate, contention, ſtrife, and warres which alwaies he hath made betwixt Princes? May this fellow truly ſaie as our Sauiour ſaith, Matth. 11. 29. Learne of me, for I am meeke and lowly in heart? Nay rather he may truly ſaie, Take heede of me, for I am proud and haughtie in heart. May he alſo ſaie as the Prophet Dauid ſaith, Pſal. 131. Lord, mine eyes are not haughtie, neither are mine eyes loftie, &c? Nay rather alſo he may make a cleane contrarie hymne to be ſung in a contrarie tune. Saint Peter whoſe ſucceſſour he vaunteth himſelfe, commaunded all men to ſubmit themſelues to Kings and to honour them, 1. Pet. 2. 13, and 17. But he commandeth all Kings to ſubmit themſelues to him, and to honour him. Saint Peter beeing iuſtly reprehended by Saint Paul, Galat. 2. 14. did patiently take the ſame reprehenſion, and after that wrote neuertheleſſe of Saint Paul, 2. Pet. 3. 15. But the Pope to preuent all ſuch reprehenſions, and to ſtoppe the mouthes of all men, that no man may dare to finde any fault with him, chalengeth this as a ſpeciall prerogatiue (as we hauehave heard before) that no man may ſaie vntounto him, Why doſt thou ſo?
6 That which hath bin ſaid of him, may alſo be ſaid of his Cardinalls, Biſhops, & other of his traine, Like maſter, like man. They are all of one broode, of the ſame nature, of the ſame ſpirite. Such alſo as the Pope himſelfe is, ſuch hauehave bin many of his whelps here in England. From whom hauehave all treaſons come, all inſurrections, all rebellions, all conſpiracies againſt her Maieſties perſon, & the whole ſtate of the land? HaueHave they not come from Ieſuits, Seminary prieſts, and (as they call them) catholique noble-men and gentlemen? It cannot be denied. What alſo ſhall we ſay of the murther of the late French king by a Iacobine fryer, and of other like practiſes of the Papiſts againſt their Soueraignes in other countries? Can the Proteſtant be iuſtly charged with any ſuch things againſt their princes though popiſh? As for that of the Duke of Suffolke againſt Queene Marie, as it was before the title of Queene Marie was thoroughly knowne, ſo all men know what colour of reaſon he had to doe as he did, by the will and teſtament of that noble Prince king Edward the ſixth. Beſides it is alſo knowne how ſoone and willingly he yeelded himſelfe. As for the Ladie Iane how innocent ſhee was in that action, the Chronicles of our land doe teſtifie. Touching Sir Thomas Wyat, he intended no hurt againſt the perſon of Queene Marie, but by his oath to the will and teſtament of king Henrie the eight, thinking himſelfe bound to doe whatſoeuer he could for the hindring of all forraine gouernment, he did therefore withſtand the comming in of the Spanyard. Concerning the late tumult of Hacket and his two aſſociates, as Hacket himſelfe was iuſtly executed, ſo the other two were condemned of all men in that behalfe: and therefore all men ſee how farre this differeth from the continuall practiſes and heynous treaſons of the Papiſts, allowed and iuſtified in their open writings, as appeareth by Cardinall Allin his booke of that matter, and likewiſe approoued & warranted by the Pope himſelfe, the head (as they ſay) of their Church.
7 To leaue this 5. cōmandement, let vsus come to the next, wherein the Lord forbiddeth all crueltie, and commandeth all merciemercy, as likewiſe he doth in many other places. Doe they therefore (I meane the Pope and Papiſts as they are Papiſts) behaue themſelues any better in obſeruation of this commaundement, then all the former? No certenly: but ſuch as their pride is, ſuch is their crueltie. As the Scripture oftentimes ioyneth theſe two euills togither, ſo alſo they concurre in them. For it may be truly ſaide of them as the Prophet writeth of his time, pſal. 73. 6. Pride is as a chayne vntounto them, and crueltie couereth them as a garment. This is manifeſt by that which hath beene before ſpoken of the perſequution of the Proteſtants in our owne land, of the Maſſacre in France, of the Spaniſh inquiſition, of the diſpenſations graunted by the Pope for the murthering of her Maieſtie, and of the villanous killing of the French king. For further proofe alſo of the crueltie of the Catholike Prince the king of Spayne, in all thoſe places where he raigneth by right or wrong, by inheritance or violence and vſurpation, I referre the reader to the late booke of the intertainment of Engliſh fugitiues by the Spanyard. In this booke the Spaniſh crueltie is both largely deſcribed, and alſo exactly penned. Therefore this booke beeing ſo lately come forth, and handling this matter ſo well, I doe onelyonly referre the reader hereunto. Yea the Papiſts hauehave not onelyonly beene cruell to the liuing but alſo to the deade. For doe not all men know that they digged vp the bones of Bucer and Paulus Phagius, ſommoned them beeing dead long before, to appeare in their Court, and condemned them, and at laſt buried their bones ſolemnely at Cambridge? Did they not alſo digge vp the bodie of one Margaret Elyot that had died in priſon, did they not (I ſaie) digge vp her bodie, after that it was buried three or foure daies, and ſo burnt the ſame? Is ſuch crueltie a note of that religion that is acceptable to him that hath commaunded his children to be mercifull as himſelfe is mercifull?
Touching the ſeauenth commandement, not to ſpeake of the filthie adulteries, fornications, inceſts, and ſuch like abominations of particular perſons, euen of their Cardinalls & Biſhops, whereof ſome hauehave beene taken in adulterie, the next night after they hauehave much inueighed againſt the marriage of miniſters; others hauehave beene taken in ginnes as they hauehave climed windowes, to defile other mens wiues: yea not to ſpeake of the like filthines of the Pope his owne holines, that hath beene taken in the very acte of adulterie, and ſlaine at that very inſtant. Not (I ſaie) to ſpeake of theſe and other the like things, all the world knoweth that their whole Church doth allowe Stewes, and houſes of bawdrie, where any man may hauehave his whore according to his abilitie to giuegive for them, ſome for twentie ſhillings, ſome for tenne ſhillings, ſome for tenne groates, yea for ſixe pence. Any olde men that knew the Stewes here in our owne lande at London, and all trauellers into other countreies, can witneſſe theſe thinges. I feate alſo that many trauellers knowe the trueth of theſe things too much. The Apoſtles condemne all fornication and wantonneſſe: yea they commaund the Church not to ſuffer one ſuch filthie perſon amongſt them, leaſt by one many be defiled and made to fall from the grace of God, 1. Cor. 5. 4, &c. Hebr. 12. 16. How much leſſe then ſhould the Church ſuffer whole houſes, and great companies of many harlots? Hither alſo appertaine the abhominable diſpenſations that the Pope hath graunted for vnlawefull & inceſtuous marriages, contrarie to the written worde of God, yea and to very nature it ſelfe: the which alſo he might as well hauehave graunted for the marriage of a man with a beaſt. Can all theſe things ſo contrarie to the expreſſe Scriptures, be ſaide to be done by that ſpirit, by inſpiration whereof the Scriptures were giuen?
9 To come to the eight commandement againſt theft & all iniuſtice againſt our neighbour in his goods, they offend as much herein as in the former. For by what authoritie or right doth the Pope himſelfe, his Cardinalls, Biſhops, Abbots, Pryors, Monks, Fryers, Prieſts, Canons, Peticanons, and other of his generation, gather ſuch great maſſes and infinite ſummes of money of all ſorts of people as they doe? For what doe they either for ſoule or bodie worthy any thank? much leſſe worthie ſo great and ample reward. The King of Spayne alſo the Pope his eldeſt ſonne, yet not his heyre, though his fellow heyre of the blacke and darke kingdome, by what authoritie or right or colour of either, or of both, hath he by his force and violence gotten all thoſe forraigne kingdomes which he hath gotten, and which he holdeth as vniuſtly as he hath got them? But what neede I thus to accuſe the perſons of the Pope and papiſts of the tranſgreſſion of this commaundement? their religion it ſelfe eſpecially at the wel-ſpring thereof, is altogether couetouſnes. It is an olde ſaying, that Omnia venalia Romae: and this ſaying though it be old, yet is it not moldie or caſt away by them, but freſh, and as it were new baked, and therfore as much ſet by, and as much fedde vponupon by the daintieſt mouthes amongſt them as euer it was: yea many of them that thinke ſcorne of much other good and daintie meate, doe feede of this as ſauourly and hungerly as if they had not had a good meales meat an whole yeare before. But I forget my ſelfe to ſpeake of their perſons, whē I charged their religion of couetouſnes. I ſaie therefore that couetouſnes is the foode and the very life of poperie. For in poperie what is not to be bought for money? To omit the common ſale of all their preferments, euen of the popedome it ſelfe, who knoweth not that maſſes, dirges, trentalls, forgiuenes of ſinnes, releaſe from Purgatorie, and heauen it ſelfe, (as poperie maketh men beleeue) may be had for money? Hence it is that the former generall prouerbe, All things are to be ſold at Rome, hath brought forth another in wordes more particular, but in ſenſe and meaning as large and generall, No penie, no pater noſter: whereby is ſignified, that in poperie the very leaſt thing is not to be had graiis, that is, freely and without money: and no maruaile, for ſith they teach, that God himſelfe giueth not heauen freely, and without merits, why ſhould their religion giuegive the commodity it hath without ſiluer? Neither in poperie may a man hauehave onelyonly pardon for any ſinne committed, but alſo a diſpenſation and licenſe for the committing and doing of any thing, how wicked and vniuſt ſoeuer it be, as hath bin touched before. How contrarie is this manner of dealing as well to the practiſe of holy men in the ſcriptures, as to the other doctrine of the ſcriptures? Eliſha refuſed the gift of Naaman, offered and vrged vponupon him, though Naaman had firſt recouered his health by the meanes of Eliſha. The Pope taketh where nothing is offered, and for which nothing is performed. S. Peter alſo beeing offered money by Simon the ſorcerer, for power that on whome ſoeuer he did laie his hand, he might receiue the holy Ghoſt, anſwered with great indignation, Thy money periſh with thee, &c. Act. 8. 20. The Pope is not onelyonly readie to ſell greater matters for money, then thoſe gifts of the holy Ghoſt, or at the leaſt to take money for words onelyonly of greater matters; but alſo is ſo greedie to ſell them, that he will rage and roare like a lyon, if money be not offered vnasked, or not preſently paide as ſoone as it is demanded. Can we therefore thinke that the Pope taketh all ſuch things by the ſame ſpirit, wherby Eliſha and Peter refuſed that which they might hauehave had with very good will? Nay, but moſt fitly may he be compared to the true daughters of the horſeleach, which crie, GiueGive, giuegive: as alſo to the three things that will not be ſatisfied, and to the fourth, that ſaie not it is enough, &c. Prov. 30. 15, and 16. The great Almes that houſes of popiſh religion doe giuegive, are but ſleights of the Deuill to bleare mens eies withall, that they may not ſee the miſerable couetouſnes of ſuch houſes in other matters, neither their other wickednes, but that they ſhould rather thinke them to be liberall and good, how couetous and wicked ſoeuer they be. Further ſuch almes are falſly called by the name of liberalitie, becauſe they are without difference of any perſon, whither needie or not needie, whither able to get their liuing by labour or not able: and ſo are they the mothers of idlenes, and the grandmothers of many other wickedneſſes. The theefe alſo that robbeth on the high waie, or that breaketh vp mens houſes by ſuch means getting many rich booties, and that afterwarde alſo franckly ſpendeth that which he hath ſo lewdly gotten at ale-houſes and tauernes, vponupon harlots, vponupon good fellowes, or vponupon ſome poore perſons; may as well bragge of his franckneſſe, and boaſt of his liberalitie, thereby to iuſtifie his theft, as theſe may obiect their almes for defence of their couetouſnes.
10 Touching the ninth commaundement, firſt popery accounteth them for heretikes, that hold nothing but the word of God. The Papiſts alſo (I meane the learned papiſts) ſticke not to belie the dead, as well as the liuing, boaſting all the Fathers to be on their ſide, that are more againſt them then for them, making them alſo to ſaie that which they neuer ſpake, as hath beene before ſhewed. HaueHave they not alſo caſt out libells againſt the moſt worthie ſeruants of God: Luther, Calvin, Beza, and ſuch like, full of all notorious ſlaunders, for the better diſgracing of their doctrine and religion? Yea in ſuch libells they hauehave not ſpared Nobles and Princes themſelues. As for the laſt commaundement, we ſhall not neede to labour the detecting them therein. For howe can they hauehave any regard thereof, that flatly denie concupiſcence to be any ſinne?
11 Theſe things and many other doe plainly ſhew the fruits of poperie to be ſuch, as that they flatly bewraie poperie not to be of God, if wee had no holy Scripture at all to direct our iudgements, the light onelyonly of nature would deſcrie poperie to be nothing agreeable to a diuine nature. He alſo that had ſeene no further into the inuiſible things of God then the works onelyonly of God, doe ſhew them vntounto him, Rom. 1. 20. He that had beheld no more of the glorie of God then the heauens and firmament ſhew forth the ſame: he that had heard no more then daie vntounto daie and night vntounto night doth vtter, Pſal. 19. 1, and 2. Finally, he that had learned no more of the power and goodnes of God then the beaſts can teach, then the foules of the ayre can tell, then the earth it ſelfe can ſhewe, and then the fiſhes of the ſea can declare vntounto him, Iob 12. 7. and 8. may eaſily by theſe fruits iudge the tree that beareth them to be an euill tree, and ſuch as the Lord will one daie cut vp by the rootes, and caſt into the fire. M. Fox in the booke of Acts and Monuments reporteth, that one Rulmar and ſome other beeing Papiſts, ſeeing the extreame crueltie of other Papiſts in perſequuting the Proteſtants in the daies of Queene Marie, did thereby conceiue great diſlike of poperie, and became likewiſe from that time louers and profeſſours of the Goſpel. If one fruit of poperie were ſo effectuall in them, what ſhall be ſaide of thoſe that notwithſtanding the euident demonſtration of all thoſe fruits of poperie before mentioned, (more differing from the fruits of that religion which God commandeth in his word, then the ſoureſt crabbe doth from the daintieſt apple) doe not yet ſee the abomination of poperie, neither hauehave any better affection to our religion then at the firſt.
12 If againſt this that I hauehave written of theſe fruits, it be obiected, that all papiſts are not ſuch, but that ſome of them are modeſt, humble, loyall to their Princes, gentle and mercifull, ſober and chaſt, iuſt and righteous touching the goods of their neighbours, yea remitting ſome part of their owne right, and if they be great perſons dealing fauourably and kindly with their tenants, and ſuch as belong vntounto them or hold of them: yea ſometimes better then ſuch as hauehave the name of Proteſtants, that they are alſo wiſe and circumſpect in their ſpeach of other: I acknowledge that theſe things are ſo indeede, and by ſome experience I ſpeake this to their commendation, and if I ſhould not ſo ſpeake, I ſhould doe them wrong: yet I anſwer firſt that ſuch examples are very rare, ſecondly that ſome of them of whome I ſpeake by experience are rather ſuſpected Papiſts, then perfect Papiſts, becauſe they refuſe not to heare the preaching of the word, from the which I truſt, that they learne theſe vertues, whereby I alſo hope, that a waie will be prepared for a better entrance of the Goſpell into their hearts, to the expelling of all dregges of poperie, if any remaine: and laſtly though all Papiſts bring not forth ſuch fruits, that yet ſome of them, doe but conceale them, & force themſelues to the ſhew of theſe vertues to merit heauen by, and that all of them may be ſuch as before by thoſe fruits I hauehave deſcribed, for all poperie, or any thing taught by poperie to the contrarie. For if they be ſuch, poperie it ſelfe will not condemne them, but beare them out as well as it hath borne thoſe out, of whom before we hauehave ſpoken.
13 But ſome man will yet further ſaie, if ye iudge according to this rule, then likewiſe may your religion be alſo condemned. For are here not amongſt you, O ye Proteſtants (that hauehave the Goſpell in your mouthes) many blaſphemers, many contemners of your owne ſermons and ſacraments, many proude, many cruell perſons, many adulterers and fornicatouts, many oppreſſours and extortioners, many backbiters and ſlanderers, &c. To this I muſt needs ſay, that my heart grieueth, my bowells ake, mine eyes weepeth, my face bluſheth, my countenance changeth, my tongue ſtuttereth, and my hande trembleth, and I would my whole man were more troubled to ſpeake, and write the anſwer. For I muſt confeſſe and doe ingeniouſly acknowledge to Gods glorie, & our owne ſhame, that we hauehave many ſuch as of whome the obiection is made. But as yet, O ye Papiſts and Romaniſts, ye alſo O ye Atheiſts, and that are of no religion, but deride all, (for I know that this is the common obiection of both ſorts of aduerſaries) know ye that this neither excuſeth poperie, nor condemneth our religion. The reaſon in one worde is this, becauſe although many amongſt vsus are of theſe ſinnes, expreſſely condemned in the ſcriptures, and contrarie alſo to our profeſſion, yet doth not our religion maintaine and allow them in their ſinnes: but contrarily it condemneth ſuch hypocrites, and teacheth that their iudgement in the latter daie ſhall be greater then the iudgement of Papiſts, and the heathen themſelues for the ſame ſinnes. But as for the like amongſt, O ye you Papiſts, you religion it ſelfe, and the head and pillars of your Church doe allow, approoue, and iuſtifie them: yea alſo commend ſome of theſe manifeſt tranſgreſſions of God his laws, as excellent vertues, and ſuch as whereby the tranſgreſſours ſhall merit heauen.