Councels which the Church of Rome hath approued and by the Popes favorites themselues Wherein also you may perceiue to the number of three and twentie Schismes and many contrary Popes at the same time mutualy entitling themselues Antichrists Yea wherein haue liued many infamous Popes Necromancers Adulterers Murtherers aduanced to the Popedome by whores by Simony and by violence Such as take vpon them the title of God causing themselues to bee adored and Kings to kisse their feete and the Scripture to bee prostrate before them when they enter into the Councels such as vante they cannot erre that they can make another Creed can change Gods ordinances can transport soules out of Purgatory into Paradise and ranke whom they please in the Catalogue of Saints by canonizing them vnder colour whereof they exercise an abhominable commerce and trafficke by Dispensations Absolutions Indulgences Annates Licences and Benefices So as from a poore Bishop of a Citie who was no way eminent but in martyrdomes the Pope is become a puissant temporall Monarch surpassing in riches the greatest Monarchs of the earth To effect so great an alteration it was needfull that Religion should bee changed for the purity and plainnesse of christianity regulated by the Scriptures could not serue to build vp so great an Empire These things haue I amply handled in my first Booke wherein I maintaine the Authoritie of the Scripture Which work went then forth almost the very day that lesuite Regourds Booke against the Authoritie and Perfection of the Scripture was published These two Bookes if any man will compare together shall finde that I answere all that hee pleadeth against the authoritie of the Scripture and that Regourds Booke satisfieth nothing of all that I propose in mine Before that he published his book a Challenge was brought to the Pastors of this Church of Sedan to enter into conference dispute with some Doctors amongst whoÌ„ was Iesuite Regourd wherein they threatned us Wee accepted the Conference the place and day were assigned with all accommodations that after so many Defiances every mans honour should oblige him not to recant Neverthelesse hee durst not appeare and for two severall times failed at the day appoynted But his humour serving him at last to dispute and being thirstie of reputation hee went some where else to discharge his choler and in Conference seiseth upon Monsieur Mestrezat where he received all sort of disgrace so farre forth as his friends were faine to make use of superiour power to draw him from the combate and to hinder the Conference from Printing for it could not be seene but to his dishonour and that in a place where all things were favourable unto him and where the language of Truth is very new and strange And so retired this wittie Doctor as well contented as satisfied being not so wisely advised but to make trophies and signes of victory considering there were so many witnesses CHAP. VIII A Proofe of the same by the practise of the Primitiue Church WEe haue proved by many passages of our Adversaries that in the Church of Rome Traditions are much more esteemed and of greater authority then the Scripture which they so much under-value and charge with a thousand reproaches and that by injustice and most fraudulently the Councell of Trent seemes to make them equall Now are we to proue the same by the practise and maximes of the Church of Rome I. In the first place when our adversaries ground the authority of the Scripture upon tradition of the Church and would haue the Scripture received and beleeved because the Church doth so ordaine it It is evident that they preferre Tradition before Scripture for they make Scripture to depend upon Tradition esteeme Tradition of the Church more worthy of belife then Scripture and beleeue not the Scripture but because the Church of Rome hath so commanded it II. Let vs looke vpon experience and wee shall informe our selues that in the Church of Rome the people is a thousand fold more carefully instructed in Tradition then in the doctrine of salvation contained in holy Scriptures The most ignorant know the meaning of Lent and the foure Seasons they are instructed in the difference of meats they are skilled in Festivall dayes and Eues they goe in Pilgrimage visite the Reliques gaine Pardons purchase Masses Obits and Suffrages for the dead speake of Purgatory mumble over their Chaplet or Beads and their Rosary or our Ladies Psalter and discourse of the Popes succession in Saint Peters Chaire but they are ignorant in the holy Scripture accounting it modestie and humility not to enquire much after it Aske them upon the doctrine of our Redemption in Iesus Christ upon Iustification by faith vpon our free Adoption upon the correspondencie betweene the Law and the Gospell upon the difference between the old and new Testament upon the causes wherefore it was necessary that our Redeemer should bee God and man in the vnitie of person vpon the ends of their Resurrection and Ascension upon the Doctrine of faith and good works which are the poynts wherein consisteth the essence of Christian Religion and you shall finde them as mute as fishes and altogether uninstructed III. Baptisme is a divine Institution but Confirmation such as is practised in the Church of Rome and confection of the Crisome are humane Inventions Yet are they much more honoured then Baptisme for in the Church of Rome a woman yea a Pagan and Iew may baptize and giue that which they haue not and Confirmation is not administred nor Crisome consecrated but by the Bishop with great solemnitie IV. God hath commanded St. Peter and the other Apoâ—â—les to preach the Gospell but gaue them no command to giue Indulgences nor to canonize Saints nor to release soules out of Purgatory nor to consecrate their Agnus Dei and their blessed Beads The first poynt is a commandement of God the other things are humane Traditions which the Pope doth performe with preparation and solemnitie but hee preacheth not the Gospell esteeming the labour of preaching as a thing vnworthy of his greatnesse Insomuch as the Popes are industrious observers of their owne Traditions and adore their owne proper Inventions but dispense with the Lords commandements V. Hence commeth it to passe that the sinnes committed against Gods Law are held to be light in comparison of those committed against the Traditions Decrees and Canons of the Pontifies The inferiour Priests giue absolution of thest of lying and of whoredome which are sinnes against the Law of God but there are cases reserved wherein no man in France can giue absolution but at the poynt of death and they are specified in the Bull De Coena Domini which the Pope thundereth euery yeere on Maunday Thursday before the Paschall The sinnes that are most enormous and whereof no man but the Pope maketh absolution are not murther parricide incest sodomy and perjury but to appeale from the Pope to a future Councell to withdraw Tythes from
were not sufficient of themselves to expiate the sinnes but that they drew their vertue from the death of Iesus Christ and that those which did eate of the Paschall-lambe were to have respect to Iesus Christ and to understand the signification of this Lambe Now say these men they could not learne this from the bookes of Moses nor from the Prophets therefore they learnt it by the unwritten Tradition In speaking thus they falsific the words of the Apostle Saint Peter who at the 10. of the Acts 43. saith that To Iesus Christ all the Prophets give witnesse that through his name whosoever beleeveth in him shall receive remission of sinnes And they contradict Saint Paul who at the 26 of the Acts 22. Saith of himselfe that he speaketh no other things then those which the Prophets and Moses did foretell should come to passe They also abuse themselves to thinke that it was then necessary to every one of the faithfull to have a cleere insight and vnderstanding of the sacrifices of the Law and of the Paschall Lambe for the faithfull are not bound to beleeve of Iesus Christ more then that which God by his Word hath revealed unto them If any one about the time of Moses offering sacrifice according to the Law were not instructed in the doctrine of the death of our Redeemer but only beleeved that God through the meanes which hee knoweth to be most agreeable and convenient will forgiue vs our trespasies it were rashnesse to goe about to exclude such a man from salvation and it is certaine that then the faithfull were not without instruction as touching this point for they were prompted by the Scriptures to expect this seed of the Woman which should crush the head of the Serpent and the seed of Abraham wherein all Nations should be blessed Cardinall Perron is aduised of a third Tradition not written in the old Testament which neuerthelesse if we could beleeue it was necessary to saluation He supposeth that it was necessary for the Iewes to beleeue that the fire of their sacrifices after the captiuity was descended from Heaven and that the same continuall fire which was vpon the Altar was conserved by miracle during the tranfmigration Whereupon I say that 2. Macc. I. this miraculous conseruation of the fire being but a Iudaicall fable the Iewes were not bound Hac de revâ—de Rabbi Shelomo in ea 1 Aggai Talmud Tractatu Tukasin 1. fol. 21. Rabbi Moshe Ren Meâ—mon tractat de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beleeue it The charge of the Sacrificers was to put the fire vpon the Altar as it is sayd Leuit. 1. 7. The sonnes of Aaron Nadab and Abihu did sinne not because they placed strange fire vpon the Altar but in putting into their Censers the fire which they tooke from else-where and not from off the Altar Leuit. 10. 1. Looke vpon the 8. of the Apoc 5. Moreouer put the case this fable were admitted for true yet is it not a rule of Religion nor a doctrine of Faith but only a meere History whereof whosoeuer had bin ignorant had not incurred eternall damnation And admit that vnder the old Testament the Church had vnwritten Traditions it should not therefore follow that it was lawfull for the Church of Rome to forge new ones and to equall them in authority to the writings of the Prophets and Apostles CHAP. XX. An answere to our Adversaries affirming that wee receive many Traditions contained in the Scripture OVr Adversaries upbraid us in that we who reject traditions are neverthelesse constrained to admit of many Ye beleeve say they that these bookes are canonicall ye allow of baptizing such as are Heretikes and the baptisme of little infants yee beleeve the procession of the holy Spirit from the Father and the Sonne and the translation of the Sabbath to the Dominicall day and the perpetuall virginity of Mary the mother of Christ yee beleeve that women ought to sing in the Church yee grant the words of Consubstantiation of Trinity of Person and of Sacrament which are not found in the holy Scripture I have already said that we reject not all unwritten Traditions but only those which adde something to the doctrine of salvation contained in holy Scriptures For answere to their objection that wee receive this unwritten Tradition to wit These bookes are canonicall to say so much of the bookes is not to adde to the canonicall bookes And speaking in that manner we are so farre from adding to Scripture that on the contrary it is a declaration that nothing is to be added thereunto and that it is the perfect rule of our faith Yet to have a complete certainety of the sacrednesse of these bookes there must be a stronger testimony then this Tradition An illiterate man not instructed in the knowledge of God receiveth the testimony of the Church of his owne countrey which telleth him that these books are canonicall as a probable testimony and which hee should not willingly contradict but then hee beginneth to have of it a divine testimony and of soveraigne efficacie when the Spirit of God by the Doctrine contained in this Scripture hath enlightened his spirit and inflamed his heart with a secret vertue whereof it is in vaine to dispute with those that feele it not the which cannot serve for a Law to another but serveth to every one of the faithfull in particular to assure his conscience It is also to bee considered that the testimony of shewing such and such bookes to bee canonicall might proceed as well from an hereticall as from an orthodox Church The Apostles received the holy Scripture from the Pharises and Sacrificers who were enemies to Iesus Christ Whence it appeareth that the testimony which the Church affordeth to the Scriptures is not of supreme authority and indubitable but invalid It is by faith that we beleeve that the contents of the Scripture are the word of God which faith is not given by the Church for it is an effect of the Spirit of God Touching the other points I speake of them in generall that if they bee Doctrines and Rules of the Christian faith not contained in the Scripture we are not bound to beleeve them But when every one of these points shall be examined asunder some will bee found contained in the Scripture others are not Doctrines nor Lawes or Rules of the Christian faith nor things requisite or necessary to salvation I am astonished to behold how our Adversaries dare to insert the Baptisme of little infants amongst the unwritten traditions seeing that their selves disputing against the Anabaptists prove it by many passages of Scripture Bellarmine in his eighth Chapter of the first Booke of Baptisme bringeth these proofes of Scripture that Baptisme succeeded Circumcision which was applied to little infants That Iesus Christ at the ninth of Saint Matthew saith Suffer the little ones tâ— come to me c. That in the sixteenth of the Acts Lydia is baptized by Saint Paul
recte de Ecclesia sentit qui nihil admit tit nisi quod expresse in veteri Ecclesia sumpenÌ„ aâ—t factuÌ„ essâ— legit quasi Ecclesia osterioris temporis aut desierit esse Ecclesia aut facuitate non habeat explicaâ—â— et acclarandi costiruenat etiam 〈◊〉 qua au 〈◊〉 〈◊〉 Christianon perâ—â—onâ— doctrine defendeth himselfe in this manner He judgeth not rightly of the Church who admitteth nothing but what hee expresly readeth to haue â—en practised or done in the ancient â—hurch as if the Church of these â—tter times had câ—ased to be a Church â— had not power to vnfold and dâ—clare â—a to establish and ordaine the things â—â—at appertaine to fayth and manners â—f Christians This power then of â—he Pope over the life and crowne â—f Kings is not a divine Tradition â— or Apostolike but Ecclâ—siasticall â—rought in by the church of Rome â—n latter times that is to say by â—he Pope And when our adversaries attribute to the Pope the power of adding to the Creed and of making articles of Faith it is apparant that they hold the Pope able to bring in Traditions essentiall to Christian faith which the Apostles haue neither written nor taught by word of mouth This is that which Thomas Aquinas Them 2. â—â— qâ— 1. are 10. Ad solam ar theritate 〈◊〉 â—â—◠〈◊〉 is pertinot noua editie symboli sicut alia omnia qua pertinent ad toram Ecclâ—siam teacheth in the second part of his Summs saying It belongeth sâ—lely to the authority of the soveraigne Pope to make a new edition of Creed as also all things that concerne the vniversall Church Vpon which passage Andradius that assisted at the Counsell of Trent spake thus in the second Booke of the defence 〈◊〉 Pontifices â—â—lte defini 〈◊〉 qua anto 〈◊〉 symbolâ— fidei 〈◊〉 consu 〈◊〉 of the Tridentine faith The Romane Pontifies in defining many things which had been formerly hidden haue accustomed to augment the Creed This question hath been moved to the Councell of Florence betweene the Greekes and Latines the Latines maintaining against the Greekes that the Pope and church of Rome may adde to the Creed Finally in the last Session is concluded in favour of the Latines Ipsi necessitate â—â—gente iure suo particulaâ— illam ex filioque symbolo app◠〈◊〉 licuisso that the Church of Rome hath right of power to adde to the Creed and in the margent is noted Rom Pontificis potestas the power of the â—ope for by the church you must â—understand the Pope To this doth the Iesuite Vasques â—gree who disputing of the Apoâ—les commandement that biddeth â—he people of Corinth 1. Cor. 11. vers 28 to eate of this bread and Vazques Tom. 2. Disp. 216. NuÌ„ 60. Licet coÌ„cederemus hoc fuisse ApostoloruÌ„ praceptuÌ„ rithilomâ—n us Ecclesia summus PoÌ„tifex potuerunt illud iÌ„ustis de causis abrogare Neque enim maior fuit porestas Apostolorum quam Ecclesia Pontificu in ferendu praceptis drinke of this cup speaking thus Though we should graunt that it hath been the Apostles commandement yet neverthelesse the Church and the sove raigne Pope were able to abolish this commandement vpon just reasons for the power of the Apostles to giue commaundements hath not been greater then that of the Church and the Pope Seeing therefore that the Pope hath as much power over the Church as the Apostles and that the Apostles haue had the power to forme a Creed and to establish in the Church Articles of Faith which had not beene written before nor taught by word of mouth in the Church it followes that the Pope hath the same power and that he can forma a Creed or adde to that which the Apostles haue formed and can ordaine matters which the Apostles haue neither written nor taught by mouth Whereupon Leo the tenth in his Bull Exurge which is annexed to the end of the last Lateran Councell thundereth and pronounceth an anathema again â— Luther for having spoken amongst other things Certum est in manis Ecclesis aut Papa proorsus noÌ„ esse 〈◊〉 artiâ—ulos fides that it is no way in the power of the Church or of the Pope to establish articles of faith Salmeron the Iesuite is expresse in his 13 Tome and the third part Disp 6. â— est ergo Doctrina â—dei admitit additioneÌ„â— essentialius of the sixth Disputation saying The doctrine of faith suffereth addition in the things that are essentiall These words are worth observation for if you beleeue this Iesuite the Pope and Church of Rome â—â—ay adde to the Traditions that â—re called Apoâ—tolicall and to the â—â— written word not only matters â—ccidenâ—all but also essentiall not â—aught by the Apostles Which â—ikewise doth iâ—feere that the Aâ—ostles haue not taught all that is â—ecessary to Christian Religion â—nd that then there wanted someâ—hing that was essentiall in the doctrine of the Apostles § Atque hoc c. Nec sub Apostolu omnia occur runt vt possent ab en omnia decidi Et in alio statu erat Ecclesia sub Apostolu quam sit modo vel fuenâ—â— post illa tempra Deinde natura nostra non omnia simul doceri potest c. In iniurtam igitur spiritus sanctâ— qui vngit vnctione â—a membra Christi qui vsque modo operatur reiicitur quicquid non est dudum ab Apostolis c. Possunt ergo esse nâ—uae traditiones ad fidem mâ—res spectaÌ„tes licet ab Apostolu noÌ„ sint conditâ— aut explicatâ— The same Iesuite in his 8. Disputation giues a reason why the Apostles haue not written nor preached all things The affayres saith hee in the Apostles time diâ— not so hit and fall out as that all things could bee decided and the Church at that time was of a condition differing from her now prâ—sent estate and from her estate since that very time Moreouer our nature cannot apprehend all things at once but by progresse and succession of time neither is it capable of all truths at a time c. It were then to abuse the holy Ghost that anâ—oynteth Christs members with oyntment and that operateth vntill thiâ— instant to reject all that hath not beeâ— spoken by the Apostles Whereupon he concludeth therefore may therâ— bee new Traditions concerning faith and manners though they were never made or explicated by the Apostles Now I leaue to judge with whaâ— conscience it may be maintained that the Traditions are ancient and Apostolicall seeing that our adversaries doe confesse that there are many of them moderne and new whereof the Apostles never spake word And to the ende that no man may conceaue these new Traditions to be spungie of no weight unnecessary or unessentiall to christian Religion he speakes directly that the new Traditions are touching faith and manners and that the â—â—ctrine of the Christian faith reâ—â—veth yet an addition even in â—ings that are essentiall
yea and â—ore expresly in the same 8. Disâ—tation §. Tertio varia Hins 〈◊〉 gi potest non omâ—â—a tradita esse ab Apostolu sed â—â— quâ— tunc â—eÌ„porâ— necessaria â—â— quâ— ad salutem credentâ—◠〈◊〉 〈◊〉 Hence saith he may be colâ—cted that the Apostles haue not giuen â—l by Tradition but onely the thingâ—â—at then were necessary and that were â—oper for the beleevers salvation Acâ—ording to this Iesuites Tenet the Apostles haue not taught all that â—s necessary in these our dayes and â—here are now articles of faith necessary to salvation which in the Apostles time were not necessary Of the number of these new Traditions neither written nor preached by the Apostles and that are now decreed for necessary and essentiall to Religion are Romish Indulgences and Treasure of the Church wherein the Pope gathereth vp the superaboundance of satisfactions made by Saints anâ— Monkes and distributes them â—â— others by his Pardons to satisfiâ— the justice of God This is an essenâ—iall doctâ—ine of the Romish Religion and the arch or Buttresâ—â— that shoreth â—p Papisme For iâ— there any thing of more importance in Religion then the remission of sinnes and the meanes to satisfie the justice of God yet in this while our adversaries doe confesse that this is a new Doctrine and that there is found no trace or footstep of it in all Antiquitie as we shall hereafter discover When we produce the Councell of Laodicea and multitudes of Fathers Meliton Origen Eusebius Athanasius Epiphanius Hierome Gregory Nazianzen Hilary Ruffin c. that unanimously exclude the Books of Macabees out of the list of Canonicall books our adversaries â—nswer that then the apprehensions â—â—d opinions were much differing â—r that the Church had not yet â—ecided any thing vpon this point â—ere then by their own confession â—â— a Tradition which the Apostles â—ever taught nor decided either by â—outh or writing to wit that these Bookes of Maccabees are canonicall which they doe now falsely â—nsert amongst the Apostolicall Traditions In this classe I ranke Invocation of Saints adoration of Reliques and Images the painted Trinitie the power of the Pope to dispense with oathes and vowes to dispose of kingdoms and depose Kings to canonize Saints to release distressed soules out of Purgatory the Communion under one kinde the Limbus for little Infants private Masses particular mens prayers and publique service in an unknowne tongue the assumption â— the Virgin Mary bodily into heâ—ven together with her coronatioâ— in the dignity of Queen of heaven and Lady of the world and many other the like things wherein â— this present they make Gods Service to consist of these is the body of Papistry composed and herein are the people more carefully instructed and exercised then in the Doctrine of salvation contained in the holy Scripture All which are new Traditions and unheard of in the ancient church yea and that by the confession of our adversaries as we shall proue in fit place It would bee very proper and convenient to know when the Christian doctrine shall be perfect and whether the Popes shall ever be able to add new articles of faith thereunto And if it be so that the Apostles â—e neither taught by mouth or â—iting all the Doctrines essenâ—ly belonging to Christian â—th it would bee necessary to â—derstand whether the Apostles â—ew the Doctrines which thâ—y â—ue not taught for if they knew â—em why did they not publiqueâ— teach them why haue they â—ssembled Doctrines essentially â—elonging to Religion But if â—hey knew them not it must bee â—cknowledged that the Popes surâ—asse the Apostles in knowledge â—nd that Saint Paul deceiues himselfe when hee delivereth that hee had taught the Ephesians all â—he counsell of God Actes 2. vers 27. CHAP. VI. A proofe of the same because our aâ— versarâ—es doe affirme that the Popâ— and the church of Rome may changâ— that which God commandeth in thâ— Scriptures and infringe or nullâ—â— the Apostles commandements WHosoever teacheth thingâ— contrary to the Apostles consequently teacheth things that are differing and repâ—gnant The Traditions whereby the ordinance of Iesus Christ and the Apostles is changed and abrogated cannot be Apostolicall Traditions unlâ—sse we would haue the Apostles to be contrary to themselues Seeing then the Pope church of Rome attribute to themselues the power of altering the Apostles ordinances by their Traditions it followeth that they may make traditions â—â—ich the Apostles neuer taught â—â—er by mouth or writing This â—hat which is practised in the â—â—rch of Rome and that our adâ—saries doe openly maintaine We haue already heard the Ieâ—e Vasques speaking that the Vasques Tom. 3. disp 216. Num. 60. â—â—rch and soveraigne Pontifie may â—â—ish and breake the Apostles comâ—dement because the Apostles power â—iue precepts hath not been greater â—â— the Popes The Councell of Trent in the Pâ—â—terâ—â—â—◠〈◊〉 〈◊〉 potestatâ—m pâ—rpeâ—â— in Ecclesia fâ—issâ— vt â—â— Sacraâ—â—tâ—râ—â— disp 〈◊〉 sâ— v◠〈◊〉 substantia â—â— sâ—â—â—ueret vel mâ—tares qua suscipientium vti â—itaâ—i magis expâ—â—râ— iudicâ—â—et â— Session chap. 1. 2. declareth â—t this power hath the Church aâ—â—â—es had in ministring of the Sacraâ—â—ts saving their substance to â—râ—â—e or alter that which shee judgeâ—â—â—st expedient for the vtility of thâ—se â—t receiue them This Councell â—deed specifieth that exception â—eir substance remaining safe but â—e Pope assumeth power to himâ—â—fe to judge and define in the authoritie of a Iudge what things â—â— Sacraments are essentiall or whether they bee so or no. By thâ— meanes hee boundeth his powâ—â— with what limits hee pleaseth anâ— changeth matters essentiall inâ— matters accidentall As for exaâ—ple it is essentiall to the Sacrameâ— of the holy Supper to be a signifâ—catiue signe of our participatioâ— of the body and blood of Iesâ— Christ This signification is dimâ—nished to the people by the privâ—tion Perron against the king of great Bretany in his Treatise of the Communion under both kinds p. â—108 of the Cup as Cardinall Perron ingenuously acknowledgethâ— It is essentiall to the Sacrament 〈◊〉 bee taken for the remission of sins â— as it was first instituted by thâ— Lord Now this essence is chaâ—ged in the Masses that are said â—â— the corne for horses and diseaseâ— sheepe for the successe of a voyagâ— c. It is likewise essentiall to thâ— holy Supper to be a communioâ— â—â—e Apostle telleth vs 1. Corinth â— The bread which wee breake is it â—he Communion with the bodie of â—â—st for as much as wee that are â—y in number are one bread and one 〈◊〉 This communion is aboliâ—d in private Masses where no â—â— doth communicate where 〈◊〉 man doth assist And these â—rds of the Institution Take eate 〈◊〉 become ridiculous since no 〈◊〉 is there either to take or eate â—â—e reall and propitiatory sacriâ—e of Christs body is it not of 〈◊〉 essence of the Masse yet is â—â—re an addition to the Lords Inâ—tution wherein is neither menâ—n made of sacrifice or of sacriâ—â—ing his
length as also lest the people should compare the vanity of these Traditions with the sanctity and excellence of the holy Scriptures which our Adversaries hinder to bee read with all their might and diligence Moreover our Adversaries doe say that the Pope and the Church of Rome can adde to the Creed and establish new Articles of faith Wherupon it followeth that if Christian Religion may suffer yet more additions to bee matters essentiall the Fathers did vainly labour to make a perfect body of the Christian Religion seeing that it is as yet imperfect I being moved with these considerations which doe altogether hinder them did designe with my selfe to make a collection of all the Traditions of the Church of Rome and to lend helpe to their negligence But being entred therinto I perceived the labour to bee endlesse and was overwhelmed with the multitude It hath happened to mee as to those that settle themselves in an evening to count the first starres that appeare and whilst they are counting the first others appeare then more so as all their reckoning is interrupted This labour increasing underhand dulleth the edge of a mans desire and so much the rather seeing there is no man but is soone weary of gathering uselesse drosse together If I were disposed to make a perfect Catalogue of the Romish Traditions it would bee necessary for me to decipher and paint forth the infinite diversity of Masses the Services and Suffrages of the dead the Rubriques and Proviso's to supply the defects of the Masse arising either from some defect in the person of him that celebrateth or from the place or from the time or from something in the matter or in the intention It would be needfull for me to insert all the lawes touching the administration of the Seven Sacraments and the disciplines of the Romish Pontificallity that direct the collation of the seven Orders The Consecration of the Bishops the Archiepiscopall garment the benediction of Abbots Abbesses and Nuns the Dedication of the Churches the Consecration of the Altars whether fixed or portative together with the vessell and moveables of the Church and Churchyards the reconciliation of the Churches and Church-yards in case of pollution by effusion of blood or by other dishonest act or by the interrement of an Hereticke the benediction of the Images Crosses Corporalls Reliques Bels and Standards the Consecration of the Chrysme and the Fonts the Admonitions Excommunications and Reconcilements of Penitents on Maundy Thursday the forme of Degradings and Exorcismes the single and double shaving the infinite variety of Monkes and their Orders of the divers priviledges and spirituall graces which the Pope hath granted unto them It would like wise bee needfull for mee to represent the lawes of the booke of holy Ceremonies wherein the forme of the Popes Obsequies and Funerals and of the Election and Coronation of a new one is prescribed The submissions which the Kings owe in the Procession that is made at his Coronation and at the Feast The Coronation of the Emperor by the hand of the Pope with his shamefull homages and submissions to his Holinesse The benediction of the Knight of the Church The benediction of the Rose on our Lords day Laetare and of the sword on Christmas night The Consecration of the Agnus Dei The Creation of Cardinals The power of Apostolike Legats The Order of the Consistory and of the Conclave and of the Councel when the Pope is resident there in person or by his Nuntio's The Papall Masse and how the Pope receiveth the Communion The Popes Habits his Episcopall Miter his Royall Crowne and a thousand the like things whereof the very names doe terrisie us and the Lawes and Disciplines for quantity doe surpasse the Bible in thicknesse It would have beene needfull to adde a thousand villanous and ignominious precepts touching busie and unchaste interrogations which the Confessors make the determinations touching the cases of conscience But modesty hath hath not permitted it and I was loath to staine my booke with such infamous rules which teach vices under the shadow of examining and reprehending them Therefore to put some bounds to this trouble I have contented my selfe to bring traditions which concerne the Doctrine that is to say which in some sort thrust at the Law of God and the Doctrine of the Gospel that concerne the Sacraments and the Orders and the Ecclesiasticall charges with some superstitions where the abuse is most grosse and apparant I have drawne all these Traditions from the publike practice from the Councels approved by the Popes from the text of the Masse it selfe and from the Decrees Decretals and Extravagants of the Popes And from some of the more famous Authors as Lombard and Thomas two Princes of the Schoole Bellarmine Vasquez Gregory of Valence Tolet Emanuel Sa that are Iesuites Navarre the Popes Penitentiary the three later I quote most often because they maintaine their sayings by a multigude of other Doctors so as under the name of one Authour I alledge many All such as have hearts disposed to learne shall here see with admiration mixed with griefe as in a small contracted table the whole massie body of Papisme varied with a hundred thousand colours and shall be able thereby to profit For the simple recitall is enough for refutation and to leade foorth into view the mystery of iniquitie FINIS