the true Church of Christ and which was Gentilisme but now it is no way knowne vnto those which desire to know which is the true Church but onely by Scriptures wherefore because all these things which belongs so properly to Christ in truth heresies haue the same also in schisme Churches likewise holy Scriptures likewise Bishops likewise and other orders of Clerkes Baptisme likewise the Eucharist and all the rest lastly Christ himselfe One therefore that desireth to know which is the true Church whence shall he know it in the confusion of such likenesse but only by the Scriptures Note this likewise heretofore they were knowne by miracles who were true Christians who false How false Christians either could not do miracles as true Christians did or else they could not do such as true Christians did But now the working of miracles is altogether taken away and it is more found that false miracles are wrought by those who are false Christians as Peter according to Clement expouÌ„deth also power is to be also giuen of doing ful miracles vnto Antichrist Likewise heretofore the Church of Christ was vnderstood by their maners when the conuersation of al or most Christians was holy which was not among the wicked But now either such or worse Christians are become then Heretikes or Gentiles And moreouer greater continencie is found amongst those who liue in scisme then among Christians He therfore that will know which is the true Church of Christ whence shall he know it but only the Scriptures Note this The Lord therefore knowing that such a confusion of things should come in the last dayes he therefore commandeth that Christians who are in the Christianitie being desirous to obtaine firmenesse of the true faith should flie vnto nothing but vnto the Scriptures Note againe For otherwise if they haue regard to other things they shall be scandalized and shall perish not vnderstanding which is the true Church and by this they shall fall into the abomination of desolation which shall stand in the holy places of the Church Whereby it appeareth that the only means to find out the true Church is the canonicall Scriptures especially in these latter times to which we are now arriued 5 To our purpose also Gregorie Nissen calleth the Scriptures Other fathers Orat. de eis qui adeunt Hierosolimam A straight and inflexible rule I obserue also Saint Augustine to ioyne with the former who saith The Scripture pitcheth downe the rule of our faith De bono vid. cap. 1. And againe hee saith This controuersie depending betweene vs requireth a Iudge and let the Apostle Paul iudge with him because Christ also speaketh in his Apostle De nupt cencup ad Vater lib. 2. cap. 33. Epist 112. ad Paulin. In another place If a matter be grounded on the cleere authoritie of the holy Scripture such I meane as the Church calleth canonicall it is to be beleeued without all doubt but as for other witnesses and testimonies vpon whose credit any thing may be vrged vnto vs to belieue it it is lawful for thee either to credit or not to credit them according as thou shalt perceiue them of waight to deserue or not to deserue credit He saith besides De doctrin Christiau lib 2. cap 9. Ibid. cap. 42. All points which concerne faith and good life are found in those things which are plainly set downe in Scripture And againe in another place Whatsoeuer it be that a man learnes out of the Scripture if it be hurtfull there it is condemned if it bee profitable there it is found Tract 3. in 1. epist Ioh. Contra lit Petilian Dâ—â—at lib. 3 cap. 6 de vnit Eccles cap. 11. Againe hee saith The Church is our mother her breasts are the two Testaments of the Scripture whence she giueth her children milke Againe further If we or an Angell from heauen declare vnto you either concerning Christ or his Church any other matter or any thing belonging to our faith or life but what you haue receiued in the Legal and Euangelicall Scriptures let him be accursed The same famous Doctor likewise reuoketh from miracles to Scriptures De vnit Eccles cap. 16. saying Say not these things are so because such a one did such and such marualles but let them proue their Church by the canonicall bookes of Scripture and by nothing else These are the demonstrations of our cause these are our foundations these are our grounds whereupon we build And againe Our faith shal reele totter if the authoritie of the Scriptures stand not fast By all which according to this famous Doctor who is termed malleus haereticorum the hammer of heretikes you see this rule of faith most cleerely approued and iustified 6 Neither doe other auncient Writers swarue from the same doctrine Other fathers De error prophan relig p. 61. for Iulius Firminus sayth Let the venerable mysteries of the Prophets be opened let the credit of the holy Oracles stand by vs. Origen further sayth Hom. 1. in Ierem We must of necessitie call the Scriptures to witnesse for our sences and interpretations without them are of no credit Cyrill the Bishop of Hierusalem sayth Concerning the holy and heauenly mysteries of faith Catech. 4. pag. 15. we must not deliuer any thing though neuer so small Note this without the holy Scripture neither may we be led away with probabilities and shew of words neither yet beleeue me barely saying these things vnto you vnlesse thou also beleeue the demonstration thereof from the Scripture for the securitie of our faith ariseth from the demonstration of the holy Scripture The Emperour Constantine in his speech to the Bishops of the Nicene Councell hath this memorable saying Theod Hist li. 1. c. 7. pag. 284. We haue the teaching of the holy Ghost written for the Enangelicall and Apostolike bookes and the Decrees of the old Prophets doe euidently teach vs the things that are needfull to be knowne concerning God Therefore laying aside all contention let vs out of the dinine inspired Scripture take the rersolution of those things we secke for Neither will I let my penne paste another notable saying of Saint Augustine which is diligently to bee noted saying In Io. tract 21. Some may obiect we doe rashly in discussing and searching out the wordes of God but way are they vttered if they may not be knowne Why haue they sounded if they may not be heard and why are they heard but that we should vnderstand them Thus the Ancient resolued me in the securitie of this rule 7 And not onely these Proofes of late Writers but also the moderne Writers of the Church of Rome forgetting themselues as it seemeth in their writings euen against their owne grounds about the rule of faith haue giuen me no lesse euidence for this most straight and sufficient rule of the sacred letters and Canonical bookes than the former For first their great
learned Doctor whom they call the Angelicall Doctor sayth Tho. Aqu. lec in 1. Tim. 6. The doctrine of the Apostles and Prophets is called Canonicall because it is as it were the rule of our vnderstanding 1. q. 1. ar 4. And againe our faith resteth and stayeth it selfe vpon the reuelation giuen to the Apostles and Prophets which writ the Canonicall bookes 1. q. 1. ar 8. and not vpon reuelation if any such haue beene made to other Doctors And also in another place hee sheweth how all iudgement of truth is to be referred to the Scriptures saying In arguing it properly vseth viz. the said reuealed knowledge Tho. 1 q. part 1. q. 1. ar 8. ad 2. whereof he speaketh of necessitie the authorities of Canonicall Scripture but the authorities of other Doctors of the Church as it were arguing out of her owne but probably For our faith doth relie vpon the reuelation made to the Apostles and Prophets who wrote the Canonicall bookes nd not vpon any reuelation made to other Doctors Therefore Augustine sayth in his Epistle to Hierome Epi. 19. Paulo post princip to 2. I haue learned to giue this honor to the onely bookes of Scriptures which are called Canonicall as to beleeue most firmely that not one author of them hath erred in writing but others I reade so that with what soeuer holinesse and learning they are endued as not therefore to thinke any thing a truth because they haue held or written so And in another place Faith doth cleaue vnto all the articles of faith for one medium to wit for the first truth proposed vnto vs in Scriptures according to the doctrine of the Church vnderstanding rightly and therefore hee that swarueth from this meane doth totally want faith Antoninus the Archbishop of Florence writeth expressely Sum. part 3. tit 18. c. 3. ff 3. That God hath spoken but once and that in the holy Scripture and so plentifully to meete with all temptations and all cases that may fall out and all good workes that as Gregorie in the two and twentieth booke of his Morals expounds it he needes no more speake vnto vs concerning any necessarie matter seeing all things are found in the Scripture Gerson a great man in the Councell of Constance sayth De com sub vtraque specie The Scripture is the rule of our faith which being well vnderstood no authoritie of men is to be admitted against it Durandus sayth That generally in the things that touch our faith wee must speake to that which the Scripture deliuereth Praef. in sent least any man fall into that which the Apostle noteth 1. Cor. 8. If he thinke he knoweth something yet the knoweth nothing as he ought to know for the manner of our knowledge must be not to exceede the measure of faith and the holy Scripture expresseth the measure of faith Alliaco the Cardinall sayth 1. Sent. q. 1. ar 3. The verities themselues of the sacted Canon be the principles of Diuinitie because the finall resolution of Theologicall discourse is made into them and originally from them is drawne euery conclusion of Diuinitie Conradus Clingius sayth Locor l. 3. c. 29. pag. 290. The Scripture is the infallible rule of truth yea the measure and iudge of the truth Peresius the Diuinitie Reader at Barcelona in Spaine sayth The authoritie of no Saint is of infallible truth Iac. Per. de ratio con li. 2. c. 19. for Saint Augustine giues that honor onely to the sacred Scriptures Whereupon I frame this reason That onely is the infallible rule which is of infallible truth but the Scripture onely is of infallible truth therefore the Scripture onely is the infallible rule 8 Bellarmine also writeth thus Other late Writers De verbo Dei li. 1. cap. 2. The rule of faith must be certaine and knowne for if it be not certaine it is no rule at all if it be not knowne it is no rule to vs but nothing more certaine nothing better knowne than the sacred Scripture contained in the writings of the Prophets and Apostles wherefore the sacred Scripture is the rule of faith most certaine and most safe and God hath taught vs by corporall letters which wee might see and reade what he would haue vs beleeue concerning him Whence I gather that if the Swenckfeldians are to bee drawne to the written Text then ought those of the Church of Rome also be recalled to the same rule from their vncertaine traditions from the Popes sole definitiue sentence and from their Councels not teaching by Scriptures If nothing be more knowne nothing more certaine as the Cardinall confesseth than the Scriptures why doe they reiect them from being the rule as not sufficient to preserue from error not knowne ynough The same Cardinall sayth in another place De not eccles c. 2. ff respond Simpliciter The Scripture is better knowne than the Church in some case as namely where it is receiued and speaketh plainly and the question is of the Church Willauincentius confesseth The Scriptures and they alone are able to teach vs to saluation De ratio stud Theol. li. 1. c. 31. pag. 21. as the Apostle in the third chapter of his second Epistle to Timothie affirmeth saying All Scripture is inspired of God in which words the Apostle comprehendeth all things that are needfull to the saluation of man Comment in 2. Tim c 3 in vers 15 16. Espenceus writeth That if any thing be needfull either to be knowne or done the Scriptures teach the truth reproue the false reclaime from euill persuade to good neither yet doe they make a man good in some sort but perfect yea they can teach a man to saluation and make him learned sufficiently Panormitane writeth thus One faithfull man Part 1. de elect polest ca. significa though priuate is more to be beleeued than the Pope or a whole Councell if he haue better reason on his side and authoritie of the Old and New Testament And Gerson more sully De exemp doct part 1. considera 5. The examination and triall of doctrine concerning faith belongeth not onely to the Pope and Councell but to euery one also that is sufficiently seene in the holy Scripture because euery one is a fit iudge of that he knoweth And againe some lay-man not authorised may be so excellently learned in the Scripture that his assertion shall be more to be credited than the Popes definitiue sentence for the Gospell is more to be credited than the Pope Therefore if such a lay man though he be priuate teach a truth contained in the Gospell and the Pope either know it not or will not know it yet it is euident that his iudgement is to be preferred Costerus Cesterus sayth That such verities concerning our faith as are absolutely necessarie to be knowne and beleeued of all men are plainely taught in the Scriptures themselues Doctor Saunders sayth Rock pag. 193. Wee
shew in those wordes I answere it is to be said that one thing may be said to be before another two waies Tho. Aq. 22. q. 4. ar 7. one way of it selfe another way by accident and of it selfe faith is the first of all other vertues for as in things agible and to be done the end is the beginning as is abouesaid it is behoofefull that the Theologicall vertues which haue the last end for their obiect be the first and take place of other vertues and for the last end it selfe it is behoofefull that first it be in the vnderstanding then in the will because the will is not carried vpon any thing but as it is apprehended in the vnderstanding therefore for that the last end is in the will by hope and charitie and in the vnderstanding by faith Tho. Aqu. 12. q. 34. art 4. ad princip art q. 13. art 3. it is behoofefull that faith be the first of all vertues because naturall vnderstanding cannot reach vnto God as he is the obiect of blisse in which sort hope and charitie aymeth vnto him yet accidentally another vertue may be before faith for the cause which is accidentally is accidentally the first Now to remoue the impediment appertaineth to that cause which is accidentally as it is manifest by the Philosopher accordingly Aristoteles in 8. Phisuli 8. text 32. to 2. whereunto some vertues may bee said accidentally to be before faith in how much they remoue the impediments of beleeuing as fortitude remoueth inordinate feare hindering faith humilitie pride by which the vnderstanding refuseth to submit it selfe to the truth of faith and the same may be said of some other vertues although they be not truly vertues vnlesse faith be presupposed Augustin contra Iouinianum l. 4. cap. 3 tom 7. as it appeareth by Saint Augustine in his booke against Iouinian Hence it appeareth by this Doctor that if faith be wanting no Christian can haue that reuealed knowledge which necessarily for his saluation hee is bound to haue and therefore I incessantly laboured to finde out the assurednesse of this faith and the more that I thought how I might finde out this faith so necessarie to saluation it pleased God to suffer me to proceede in my search for some infallible rule by which I might measure without danger of mistaking the true faith of Christ and thereby be most comfortably led as with the fierie pillar like the Israelites by night through the wildernesse of this world Exo. 13. vers 22. vnto the most desired land of euerlasting happinesse and securitie where that promise of God made by the mouth of his Prophet may be verified of vs Esay 32. vers 18 My people shall dwell in a peaceable habitation and in sure dwellings and in quiet resting places CHAP. VI. Containing the fourth fundamentall obseruation about the rule and straight mete-wand of the true Christian faith BEing thus arriued by Gods grace to discouer and rightly to obserue how important a thing it is to build vpon this foundation of true faith The true Canonicall Scriptures the chief rule of faith without which all the building of our soules would be but weake and soone fall to ruine I felt my selfe most forcibly moued by Gods Spirit with all humilitie and diligence to search out the most straight rule where no crookednesse should appeare with the which I might so truly measure out the right faith and true Church of God which Saint Paul calleth the Piller and firmament of truth In the desire whereof occurred vnto my memorie the Angell that talked with Saint Iohn Apocal. 21. vers 15. hauing a golden reed in his hand to measure the spirituall Hierusalem with all the gates the walles the foundations and all the parts of that great citie wishing that it would please God to bestow vpon me such a golden reed wherewith I might measure out the true faith and Church of God that all that are crooked in faith and misproportioned in their liues might find out the truth and be in the number of those of whom the Psalmist saith Psalme 32.11 Laetamini in domino exultate insti gloriamini omnes recti corde Be glad ye righteous and reioyce in the Lord and bee ioyfull all yee that are vpright in heart Whereupon I began to reflect vpon the chiefest rules spoken of either by the Church of Rome or other Churches pretending reformation and examining with a great desire of truth whether visibilitie and continuance of personall succession of Bishops in any Church or whether the Popes sole iudgement and definitiue sentence either with a Councell or tanquam ex Cathedra without a Councell or whether vnwritten traditions or whether the written word and facred Scriptures could be vnto me a straight rule of true faith and of the true Church of Christ me thought I found by all probable euidences and allowed testimonies that only and principally the written word of God I meane the true canonicall Scriptures could be the golden rod and straight mete-wand wherewith the true proportion and frame of Christian faith could bee measured in so much that me thought I might well say to my inexplicable comfort and to the honor of God as that high soaring Eagle Saint Iohn said Apoc. 11. vers 1. There was giuen me a reed like vnto a rod and it was said vnto mee rise and mete the Temple of God and the Altar and them that worship therein 2 But heere thou wilt say gentle Reader that this is but an imagined golden reed Obiections against Scripture as the chiefe or certaine rule and that this is but as crooked a measure as any other in respect of the many difficult places of Scripture which tire out the braines of the most learned as also in regard of the diuersitie of iudgements that is found about the sence of Scriptures for that the translations hauing been diuers it is hard for any man to iudge which is the truest but all these mists of but apparent reasons will easily be disperst if thou wilt please but heedily to peruse the proofes and authorities I bring for this my sure and strongest fundamentall obseruation I know onely but three kinds of strong arguments that may be produced for any veritie as namely the sacred Scriptures the authoritie of the learned and the force of natural reasons all which three do proclaime with a loud voice vnto vs that the written word is the most certain sufficient and infallible rule of faith that we can haue in this world and consequently the true golden mete-wand of Gods eternall truth and all Christian reuealed verities 3 This haue I gathered first out of the Scriptures By proofe of Scripture Esay 8.20 for I find in Esay the Prophet that we must repaire to the Law and to the testimonie if any speake not according to that word Prou. 2. vers 1. Prou. 2. vers 9. there is no light in them I
obedient in outward profession than religious men to their Superiours and who more rebellious or treacherous to their Princes Garnet Oldcorne and others of their vngodly societie can witnesse this It carried a goodly shew and face of vertue for a certaine Iesuit to confine Sir Euerard Digbie within the compasse of two chambers carrying the resemblance of Hell and Heauen by the outward furniture and pictures where-with they were adorned for his spirituall exercise and the better settling of his life in vertue by holy contemplations Herein appeared the garment of a sheepe but the corruption of vnrighteousnesse and Pharisaicall iniustice appeared in that the aforesaid holie Father who liued openly in his house like a Gallant following his play and other recreations and free conuersation with others in the house whilest the Knight was shut vp in his prison to pray and meditate of his life past and the world to come and also in that not only this good Father not long after with this Knight his Ghostly child were found to haue harboured in their hearts that festering corruption of the powder treason the memorie whereof will be odious and hatefull to all posteritie Herein appeared the rauenous Wolfe so clad in a sheepes garment When Parsons the Iesuit sent mony from Rome to Master William Alablaster in shew of loue and charitie Parsons notorious hipocrisie to diuers inuiting him to come thither as though he would there haue done him some great fauor no man would haue thought but this good father had had a heart of true burning charitie in tendring the good of the honest Gentleman who was banished out of England for professing the Romane Faith Herein appeared the garment of a sheepe but afterward when the said Gentleman not suspecting any guile vnder the cloake of a religious profession arriued at Rome and by the meanes of this holy Father was committed to the Inquisition where hee was kept some moneth prisoner vpon pretence of a booke which hee had published with approbation of those that were to allow of it in the Low Countries and humble submission thereof in his Preface to the Churches censure in all points taught therein like a sincere child of that Church as then he was and like a true Israelite without fraude or guile herein appeared the rauenous Wolfe in a Sheepes skinne VVhat a woluish disposition may it bee thought this man bore to his Maiestie and the State who were of a contrarie religion to him since hee appeared so cruell to one that professed the Romane saith that suffered banishment for the same that for zeale to that Church left the way hee was in to preferment at home and found little charitie or kindnesse abroade VVhen the same good father further would professe great desire of the Secular Priests good proceedings here in England when hee would compassionate other mens want of charitie in disgracing the good Fathers of his order with some personall imputations saying it was an vncharitable part for any so to discouer any mans imperfections herein appeared the garment of a sheep But when publikely he read a letter from England amongst the Schollers at Rome disclosing the horrible sinne of one William a Priest that had many yeares liued too familiarly with a Tailors wife whereof the Tailor hauing notice caried a dagge vnder his cloake vp down London streets to shoot him to death for so sacrilegious and adulterous an act and this as he said was an earnest Appealant at which time four of the Appealants were in Rome to prosecute the Priests cause against the Iesuits M. Blackwel of which charitable report I being then a Student of that Colledge was my selfe an ear-witnesse yet could I neuer since vpon diligent enquiry vnderstand any such storie to bee true of any Priest in England and therefore herein appeared the rauenous VVolfe When Doctor Richard Smith went to Rome some few years since to compose some good order for the gouernment of the secular Clergie and freedome from the Iesuites domineiring soueraignetie ouer them that by absolute disclaiming entercourse of consultations with them the State might not haue a iust cause to inuolue them in the true imputation of any participation with the Iesuites practises this religious and Christianly resolued Robert Parsons said he desired nothing more then peace and would not bee quiet till it was made with him herein appeared the garment of a sheep but when at the same time otherwise to disgrace him and to enclose him within the gates of the holy Inquisition there hee and another Priest deuoted vnto him presented the booke which the said Doctor writ against master Thomas Bell into the Inquisition there to be examined taxing it to containe dangerous propositions against the Popes authoritie in Temporalibus notwithstanding the whole booke is written in defence of the Romane Catholike saith herein appeared the disposition of this rauenous wolfe but the booke cleared it selfe and the Author got commendations for it 4 Many the like testimonies of the Romane hypocrisie could I produce which must not be maruailed at in the members The hypocrisie of Popes described since it appeareth more manifessly in the chiefe head the Pope himselfe who is described by Saint Iohn Apocal. 15.11 To haue two hornes like vnto the Lambe but to speake like the Dragon Where Lyranus saith They are like to the Lambe that is Christ whose two hornes are the two Testaments Lyra. in Apoc. 13 Primas ibid. And Primasius Hee will endonour to make the two Testaments agreeing with the Lambe after the manner of the Lambe to agree with himselfe yet is he said to speake as the Dragon because he will deceiue those whom he shall seduce by the hypocrisie of fained truth For he should not bee like vnto the Lambe if openly hee should speake as the Dragon Now hee faineth the Lambe that he may inuade the Lambe that is the bodie of Christ. So likewise he whosoeuer he be that is Author of the ordinarie Closse applieth the same note of hypocrisie to the whole multitude of Antichrists consorts when he saith They shall faine themselues to haue innocencie Gloss ordin ibidem and a pure life and true doctrine and the miracles which Christ had and gaue vnto his Whereby it is apparent that not onely the Bishop of Rome but also his precursors and consorts shall be notorious in this note and marke of hypocrisie and dissimulation This may seeme probably apparent if we remember the letter that was sent by Garnet some few monethes before his trouble to master Blackwell signifying from father Aquauiua the Generall of the Iesuites that his Holinesse gaue order that all Catholikes heere in England should behaue themselues quietly and dutifully towards his Maiestie without giuing offence or raising any tumults about matters of religion which some thought to haue beene by reason of the commotion that happened in Wales about that time whereof perhaps the Pope might haue some inckling yet
offered for the liuing and the dead for their sinnes punishments satisfactions and other necessities let him bee accursed Which curse albeit it carrieth a terrour with it to such as are not enlightned so that they can discerne the erroneous doctrine for which it accurseth and that carrieth not rather in minde the feare of Gods maledication than any of man saying Cursed is hee that putteth his trust in man and taketh man for his defence and his heart goeth from the Lord as the followers of the Church of Rome doe who relie only vpon the Popes authoritie who may be as sinnefull a man as any other thinking themselues secure if his authoritie be their defence and the warrant of their beliefe yet could I not stand in dread of his curse when once I found this Sacrifice of the Masse as it is now taught by the Church of Rome not to haue sufficient warrant by Gods word nor by the ancient Church teaching any such doctrine concerning it as the present Church of Rome teacheth 2. The Masse was not instituted by Christ For first I obserued that this Sacrifice which the Church of Rome teacheth to bee a propitiatorie Sacrifice and such a one as may be offered for sinnes as well of the liuing as of the dead is not any thing agreeable to the institution of our LORD IESVS there is not so much as a word spoken by CHRIST of any offering or oblation to bee made but only commandement giuen to eate and drinke and to doe that in remembrance of him his wordes only importing the institution of a Sacrament and no Sacrifice Neither did hee so much as vtter a word that hee offered himselfe at the last Supper for Cornelius Musso a Bishop so famous for his learning Bib lioth Sanct. lib. 4. Suar. tom 3. d. 74 §. 2. as Sixtus Senensis writeth that hee was a Preacher at twelue yeares old and all Italie ranne after him did defend that Christ at his last Supper offered no Sacrifice at all whereupon I framed this argument Note this argument The Priest in the Commemoration of the last Supper is not to doe other thing in substance then what Christ did but Christ as Musso held offered to Sacrifice at all ergo the Priest in commemoration of Christs last Supper is not to offer vp any Sacrifice at all Behold then here it followeth by necessarie consequence vpon Mussoes Assertion that the Sacrifice of the Masse is not to bee offered at all It is cleare as Musso saith that hee offered not himselfe to his Father at his last Supper for then should hee not haue perfected his Sacrifice with one oblation made as the Apostle Saint Paule teacheth Hebr. 7.27 and 9.26.28 but with a double Oblation twice made namely once in his Supper and once vpon the Crosse which were most repugnant to the holy Scripture Againe the Apostle Saint Paul saith 1. Cor. 11. v. 23. sequent I haue receiued of the Lord that which I deliuered vnto you c. and so sheweth the whole manner of CHRISTS institution of the blessed Eucharist who made no mention at all of any Sacrifice which the Apostle considering he boasted that hee had shewed all the Councell of God would not haue omitted Act. 20.27 if the Supper had contayned any meaning of a propitatorie Sacrifice Moreouer Saint Paul writing to the Corinthians bids vs to shew the Lords death not by sacrificing Christ for to Sacrifice and to shew the Lords death are two distinct thinges and the shewing CHRISTS death by the Sacrament is sufficient for the application thereof to our soules for the remission of our sinnes Therefore I could not conceiue any such Sacrifice as the Masse propitiatorie for sins to be instituted by Christ which Sacrifice if it bee of such importance as the Church of Rome teacheth and so principall an act of religion doubtlesse there would haue beene some apparent touch thereof expresly giuen in the holy Scriptures and especially in that place where the Papists pretend it should be instituted Again The Sacrifice of the Masse disableth Christs sacrifice vpon the Crosse 1 Ioh. 22. I haue further obserued that to teach the doctrine of the propitiatorie Sacrifice of the Masse the perfect satisfaction made by Christs Sacrifice vpon the Crosse is made insufficient and inualid For hee being the propitation or reconciliation not only for our sinnes but also for the sinnes of the whole world for the demonstration of which effect vpon the Crosse he cried Ioh. 19.30 finished I can see no neede why a propitiatorie Sacrifice of the Masse should bee offered for sinnes so often since the reconciliation made by Christ is applied by the Sacrament Hebr. 7.27 Besides since Christ did it once when he offered vp himselfe and as S. Paul saith Not that he should offer imselfe often Hebr. 9.25 none being Priests according to the order of Melchisedech but Christ of whom the Scripture saith Hebr. 5.4.5 Tues Sacerdos in aeternū secundū ordinē Melchi it followeth that no other was to offer vp Christ as a propitiatorie Sacrifice for sins but himselfe Moreouer the Sacrifice of Christ hath no neede to bee often reiterated whereby the Priesthood of Christ is opposite to the Priesthood of the old Testament whose sacrifices ought to bee reiterated for Christ needed not daily Hebr. 7.27 as those high Priests to offer vp sacrifice for his owne sinnes and then for the peoples for that did he once when he offered vp himselfe And againe After hee had said This is the testament that I will make with them c. and their sinnes and iniquities will I remember no more Hebr. 10.16.17.18 Where remission of these thinges is there is no more offering for sinne And againe Christ by his owne bloud entred once into the holy place and obtained eternall redemption for vs not such a redemption as is to be reiterated euery day Hebr. 9.12 And againe Not that hee should offer him selfe often as the high Priest entred into the holy place euery yeare with other bloud for then must hee haue often suffered since the foundation of the world but now in the end of the world hath hee appeared once to put away sinne by the Sacrifice of him selfe And as it is appointed vnto men once to die and then commeth the iudgement So Christ was once offered to take away the sinnes of many Againe Hebr. 9.25.26 By the which Will wee are sanctified euen by the offering of the body of IESVS CHRIST once made And againe Hebr. 10.10 Euery Priest appeareth daily ministring and often times offered one manner of Sacrifice which can neuer take away sinnes but this Man after hee had offered one Sacrifice for sinnes sitteth for euer at the right hand of God Hebr. 10.11.12 c. for with one offering hee consecrated for euer them that are sanctified By which places it is cleare there needes no more reiteration
and wine passe into the substance of the body and bloud of Christ yet so as the nature of bread and wine ceaseth not and they are turned into the diuine substance yet the bread and wine still remaine in the propertie of their nature If this be true that the nature of bread and wine ceaseth not and that the bread and wine still remaine in the propertie of their nature then can not transubstantiation stand For hereby Gelasius confuted Eutiches the Heretike holding that Christ had but one nature and that in regard of the vnion the humanitie was turned into the Deitie against which error he opposed the doctrine of the Eucharist shewing that as therein bread and wine after consecration were honoured with the name of his body and bloud and receiued grace to their nature to bee a holy Sacrament though still they remained in their former nature and propertie So the humanitie of Christ receiued grace by the hypostaticall vniting it to the God-head and yet still retained the former propertie to be humane flesh Therefore had Gelasius beliefe beene answerable to the present Church of Rome concerning Transubstantiation he not only could not thereby haue confuted Eutiches but Eutiches might by that very doctrine most probably haue confuted him Who might right well haue argued thus Thou Gelasius thinkest the Sacrament a resemblance of the incarnation of Christ and the vnion of his two natures but in the Sacrament the bread and wine after consecration remaine no more but are turned into the flesh and bloud of Christ and so there is but one substance After this manner may I likewise say in the Incarnation after the vnion the humanitie remaineth no more but is changed into the Diuinitie and the Nature is but one What could Gelasius haue answered to this Argument if hee had held the doctrine of Transubstantiation Hence it is euident both by his wordes and the scope of his disputation that he held it not Not vnlike to Gelasius is the doctrine of Theodoret Dial. immuta fol. 8. writing thus Our Sauiour in deliuering the Sacrament called his body bread and that which is in the cup he called his bloud he changed the names and gaue his body that name which belonged to the signe and to the signe that name which belonged to his body The reason why he thus changed the names was because he would haue such as partake the diuine Sacraments not to heede the nature of those thinges which are seene but for the change sake of the names to beleeue the change that is made by grace For he called it wheat and bread which by nature is his body and againe on the other side he called himselfe a Vine Thus honoring the simbols and signes which are seen with the name of his body bâ—oud not by changing their nature but by adding grace to nature And further the same Author in an other place reprehending the Eutichian heretike saith Dialog 2. Inconfusus You are caught in your owne net for the mysticall signes after consecration do not depart from their nature but they abide in their former substance form and figure and may be seen touched as before If they depart not from their nature if they abide in their former substance figure and forme if Christ changed not the natures but the names adding grace to nature how can the doctrine of transubstantiation in the iudgement of this writer stand free from the impeachment of an erroneous innouation 7. How moderne Authors of the Church of Rome shew the doctrine of transubstantiation to be nouell De verit corp sang p. 46. And so I find euen by the confession of the learnedst moderne Writers this doctrine is but nouell and of small antiquitie and hath not been beleeued as a matter of faith in the purest ages of the Primitiue Church for it is well knowne that before the Councell of Laterane no man was bound to beleeue Transubstantiation as themselues confesse Tonstal sayth It was free for all men till that time to follow their owne coniecture as concerning the manner of the Presence Scotus and Biel are reported by the later Schoolemen to haue been of minde That the opinion is very new and lately brought into the Church Soto 4. d 9. q. 2. art 2. 4. Suar. tom 3. d. 5.4 d. 10. q. 2. ad arg pro prima sect 1. and beleeued only vpon the authoritie of the Laterance Councell And Scotus himselfe saith We must say the Church in the Creede of the Laterane Councell vnder Innocent the third which begins with the words Firmiter credimus declared this sense concerning transubstantiation to belong to the verity of our faith Besides Scotus Bellarmine confesse Scot. d. 11. q. 3. Bellar. Euchar. lib. 3. cap. 23. Turrec tract 13. q. 49. There is no Scripture to conuince it vnlesse yee bring the Church of Romes exposition that is to say the Popes authoritie in whom they thinke the power of the vniuersall Church in determining matters of faith principally resides Now therefore if this doctrine bee no more ancient than the Councell of Laterane as it is cleare I oppose against the accurse of the Councell of Trent the malediction of blessed Saint Paul a better man than any in the Councell of Trent who pronounceth a direfull Anathema against any that shall teach other doctrine than what he taught how fearefull a state then doe all Popish Priests stand in that teach this noueltie of Transubstantiation diametrally contrarie to the places of S. Paul before cited 1. Cor. 10.16 1. Cor. 11.26 Vers 27. Vers 28. Euagrius 4. lib. Hist c. 35. Niceph. lib. 17. cap. 25. Hiesich l 2. super Leuit. cap. 8. Euseb lib. 7. c. 8. August cont lit Petil. lib. 9. c. 30. It is well knowne that it was an vsuall thing in former ages in diuers places to giue the residues of the Sacrament to little children as Euagrius and Nicephorus haue left recorded to posteritie Yea and in other places of the Christian world as Hesichius teacheth neither hath it beene thought much in former times to giue the bread of the Sacrament into the peoples handes and sometimes permitted them to carry it home which is a signe that they conceipted not then the doctrine of Transubstantiation which hath caused it since to be adored and haue made it a sinnefull act for Lay people to touch the Sacrament yea and haue brought it to such a fond esteeme that if a Flie or a Spider fall into the wine or any like thing which can not without vomit or danger of death be taken downe the Flie or Spider or what else must be taken out and washed as warily as may be in a Chalice and the Priest must take the ablution but the Flie or Spider must be burnt Ibidem eodem cap. Or if a sick man vomit vp the body of the Lord it must bee taken vp againe as diligently as may be and taken by a
much in one of his Epistles to make mention or to giue salutation to his consort Philippians 4. whome hee therefore denieth himselfe to carrie about that hee may bee the more ready to preach the Gospel 1. epistle of Saint Paul to the Corinthians And againe in the eight Booke of his worke he saith They say that Saint Peter when hee sawe his wife led vnto martirdome he reioyced in the grace of Election and at her returne vnto her owne house and cryed out vnto her when shee was ledde and calling her by her name said O wife remember the Lord. Such were the marriages of Saintes so perfect was the affection of the Blessed Thus hee who liued about the yeare of our Lord God one hundred ninetie and seauen in the time of Commodus the Emperour By which Doctrines and Examples in the Apostles times it is very euident that Priests and Bishops had wiues 5 In the Canons of the Apostles it is decreed thus A Bishop or Priest shall not The marriage of Priests proued by ancient Councels Dist 28. canon Si quis vnder the colour of Religion cast away his owne wife But if he doe reiect her hee shall bee excommunicated but if hee shall perseuere hee shall bee depriued Which Canon is related in an other place The most renowned generall Councell also held at Nice in the time of Constantine the Emperour about the yeare of our Lord GOD three hundred and thirtie where were likewise assembled three hundred and eighteene whereof also mention is made in the Tripartite Historie and elsewhere In the which Caution was made with full consent of all the Fathers Not to prohibite Subdeacons Deacons Lib. 2. cap. 14. dist 31. can Nyâ—en Syaâ—d Priestes or Bishoppes from sleeping with their wiues lest by that meanes a yoake should bee imposed vppon them which might bee a cause of fornication In which bufinesse Paphnutius who being himselfe single and most famous for leading holinesse of life and power of doing myracles laboured and obtained verie much Againe as in succeeding Ages some at Rome would haue induced Priestes and Deacons vnto single life or to abstinence from their wiues and went about to make Lawes to this purpose so in the yeare of our Lord God sixe hundred seauentie and seauen the sixth generall Councell was gathered at Constantinople in the time of Constantine the fourth whereat there were present two hundred foure score and nine Bishoppes for which cause some will haue it of the same authoritie with the Euangelicall Bookes in which Councell some things concerning the marriage of Priestes were decreed making mention of them who at Rome laboured much in that matter the words of the Councell are recorded in the corpes of the Connon Lawe in these verie wordes Dist 31. can quoniam in Romam For as much as wee vnderstand it to be deliuered in the order of the Romane Canon that those who are ordained Deacons or Priests shall not accompanie with their wiues we following the ancient Canon of Apostolicall diligence and the constitutions of holy men will indeed haue legall mariages to be of force in no case dissoluing their marriages which their wiues nor depriuing them of familiaritie together in fit season Whosoeuer therefore shall bee found worthie to be ordained Deacon or Subdeacon or Priest such shall in no case be prohibited from ascending to such degree for cohabitation with his wife neither likewise shall they be constrained at the time of their ordination to professe chastitie And forthwith sentence is pronounced against those that shall presume againt this in these words If therefore any shall presume against the Apostles Canons to depriue any Priests or Deacons from the company and communion of their legall wife let him be deposed likewise the Priest or Deacon who for religions sake shall expell his wife let him be excommunicated and if he shall persist in this let him be deposed The same sixt Sinode decreed as appeareth in the Canon law That the Priest who liueth not in lawfull marriage Dist 28 Canon Presbiterum should abstaine from his office Now when I obserued thus in the Canon of the generall Councel mention to be made of the Canon of the Apostles which I haue before rehearsed and also the constitution of the Nicene Councell and with the generall consent of the Councell of Constantinople those to be condemned excommunicated and deposed that would defend the Romane Canon or compell any to keepe it I could no way satisfie my selfe how the mariage of Priests prohibited now in the present Church of Rome is not flat against these ancient generall Councels If Bellarmines assertion be true That a Councell is an assemblie of true Iudges De Concil lib. 1. cap. 18. lib 2. de Concil authorit cap. 1. whose decrees are necessarily to be followed As also againe if it be true That by the Catholike faith wee are to hold that generall Councels confirmed by the high Bishop cannot erre neither in faith nor manners As Bellarmine in another place affirmeth what excuse can the Church of Rome pretend to free her selfe from disobedience to the aforesaid Councels and dischrge her selfe from heresie in not beleeuing what the Councels confirmed by a high Bishop and by the Christian world acknowledged The cited ancient Councels alloweth Priests marriages the late Councell disalloweth them therefore the best conclusion that any man of iudgement can make hereupon is that the former are to be embraced and the latter to be reiected 6 I cannot but wonder to see how the Church of Rome swarueth from the marke of antiquitie in prohibiting or making a law to restraine Priests from the lawfull estate of wedlocke Proofes of antiquitie for the marriage of Priests I find that one Dionisius Bishop of the Corinthians who flourished in the time of Antonius Verus that is about the yeare of our Lord 164. as Eusebius relateth Euseb Eccles hist lib. 4 cap. 23. wrote an Epistle to the Gnosians in the which he warneth and entreateth Pynitus their Bishop not to lay heanie burdens vpon the shoulders of his disciples nor to intimate vnto his brethren the necessitie of enforced chastitie whereby the infirmitie of many shall be end angered Concerning the which Pynitus wrote backe vnto Dionisius embraced his good aduice and counsell and withall entreated him to send him whatsoeuer other spirituall food what strong and sound I haue noted likewise that Origen who succeeded Clement in the Schoole of Alâ—xandria Origen hom 25. in Matth. about the yeare two hundred as Saint Hierome witnesseth expounding th Gospell of Saint Matthew hath left these words toposteritie against the commanders of single life The Lord reprehendeth saith he such teachers who only doe not which they say but also cruelly and without mercie not according to the estimation of euery hearers strength do enioyne things aboue their power as namely who forbid to marrie and who compell from that which is expedient to immoderate