there is why they should disdaine vs supposing we had lesse learning then we haue Irenaeus f L. 2. c. 45. hath a saying which I commend vnto them when they thinke they haue so much vantage of learning against vs It is better and more profitable to be simple and of small knowledge and by loue to approach neare God then to thinke themselues to know much and to be of high experience and in the meane while to be found blasphemers against God 11 We know no cause therefore why we should not constantly and cheerfully go forward with our profession and confirme our selues daily more and more therin against all the premises and oppositions of the Romane Church whatsoeuer First we haue the Scripture in manifest places free from all ambiguitie on our side secondly we haue the principles of religion contained in the Lords praiers the Creed and the ten Commandements that directly leadeth to euery point of our faith Which is the true reason why the Church of Rome forbiddeth the reading and exercise of these things to the people lest they should see so much Thirdly we haue the ancient fathers in expresse termes in all things that they held constantly certainly with one consent I do not deny but our aduersaries in some smaller points as Purgatory praier for the dead may make shew of some particular opinions in the fathers but vpon triall it will fall out they held theÌ„ waueringly doubtfully that no certainty can be set downe touching their resolute iudgement Whereas in the principall points touching the Scriptures iustification merit of workes images and all the rest they write most clearely with vs. Fourthly and which may perswade any man not drunken with his owne preiudice we haue the mercies of God to pleade for vs whereby our Church hath bene miraculously vpholden when they threatned God defended vs when they practised and expected our vtter ruine God disappointed them when they wrought all maner of treasons yet God deliuered vs. Fiftly and this is our further assurance that we haue done nothing against the Church of Rome but innumerable people in all ages wished it long ago What ceremony what doctrine what custome what one parcell of their superstition haue we refused but the world long since complained of it yea the learnedst men that were groned vnder the very burthens that we haue haue shaken off g Evetusto quoâ—am libro refert Illyric catolog test tom 2. p. 805. It is written of Gerson the Chauncellor of Paris who liued about one hundred yeares before Luther that the Sorbonists expulsed him the Vniuersitie and in his old age depriued him of all his d gnitiesâ— because as it is like he misliked diuers errors in the Church of Rome What time he betooke himselfe to teaching of schoole wherein his manner was daily to cause all his schollers the little children to ioyne with him in this short praier My God my maker haue mercy vpon thy miserable seruant Gerson It should seeme by this that he tooke small comfort in those times when forsaking all confidence in the glory of his Church he would call for mercy at the hands of God rather in the company of a few poore childreÌ„ then in the societie of such as were reputed the Doctors of the world And it may easily be thought Gerson saw more then he either loued or liked because the moderne Papists reiect his iudgement h Resp Card. Bellar. ad resolut Io. Gerson confute his writings and i Fra. Victoria relect 4. p. 138. say This Doctor in all things was an enemie to the Popes authoritie and with his heresie infected many others His opinion touching this matter little different from schisme Yea at this day they see more errors then they will reforme O God saith k Naucler pag. 499. one of their Historiographers what will become of our age when our vices are grown to that that they haue scarce left vs any place with God for mercy What couetousnesse is therein Priests what lust what ambition what idlenes what pompe what ignorance both of theÌ„selues and of Christian doctrine how little religion and fained rather then true God haue mercy on vs. 12 And hâ—â—â— omitting the way that is by triall of arguments I offer certaine externall markes and sensible tokens whereby the falshood of the Romane Church may be discouered the most resolute Papist that liueth moued to misdoubt his owne religion for it is vnpossible that these things following should be found in the true Church or practised by men of the right faith The first is their enmitie with the sacred Scriptures the word of God whereof I haue spoken in the 22. Digression of this booke For the words l Esa 8.20 of the Prophet are cleare To the Law to the Testimony if they speake not according to that word it is because there is no light in them And one of their practises against it whereby they haue depriued it froÌ„ being the totall rule hath left theÌ„ vtterly voide of all meanes to secure their faith by and to find the truth For the Church the fathers the Councels the Pope which is all they can pretend are yeelded by themselues to be subiect to error And how can that giue them assurance of their faith which it selfe is not assured from error The second is the very face and outward state and gouernment of their Church cleane contrary to the first antiquitie How vnlike is their Pope to Peter their Cardinals to the Apostles their Prelates to the ancient Bishops in state in ambition in intermedling This is noted at large by many among themselues Zabarella Cusanus Marsilius Occham Duarenus How vnlike is their priuate Masse halfe Communion Latin Seruice Image worship to the ancient Seruice of the Church of God If it were the true Church no continuance of time could thus haue altered it age changeth the colour of a mans haire and the sound of his voice but not his complexion or the shape of his bodie The third is that THERE IS NO POINT OF OVR FAITH BVT MANY LEARNED IN THEIR OWNE CHVRCH HOLD IT WITH VS AND NO POINT OF PAPISTRIE THAT WE HAVE REIECTED BVT SOME OF THEMSELVES HAVE MISLIKED IT AS WELL AS WE And this may be demonstrated in all the questions that are betweene vs and they know it and for that cause haue purged and razed the principall bookes of the elder Papists and some of them they haue vtterly forbidden In the bookes of latter Catholickes also m Index librorum prohib p. 25. §. 3. saith the Index which were written since the yeare 1515. if that which needeth correcting can be amended by taking away or adding of a few things let the correctors see it be done but otherwise let it be wholly razed out The fourth is that the most points of Papistrie are directly and at the first sight absurd and against common sence and the law of nature For who can conceiue
so strange First their custome and long continuance in blindnesse bindeth them in there being nothing harder then to breake an ignorant man of his custome b De Doctrin Christ l. 4. c. 24. Saint Austin coming to Caesarea where the people had an ancient custome once a yeare for certaine daies together to diuide themselues into parts and throw stones one at another whereby many were slaine found it an exceeding hard matter to disswade them from it Then the societie and alliance whereby they are linked one to another restraineth them being ashamed to depart with their acquaintaince and the things which long continuance of friends hath inured them to This is noted by S. Basil in the vulgar of his time seduced by Arius There is c Ep. 70. saith he small hope of reducing them to the truth who are linked to heretickes with the band of long amitie And Saint Austin yeeldeth the same reason why the Donatists could so hardly be reclaimed How many d Ep. 48. ad Vincent saith he being moued with the truth would euen presently haue bene good Catholickes and yet deferred it daily fearing the offence of their friends How many did not the truth but the heauy band of obdurate custome hold together who thought thâ— Church to be with Donatus because their security made them slouthfull and lazie in searching the truth How many were hindred by the rumours and slanders that went of vs How many stucke to Donatus because there they were borne and no man constrained them to depart thence and go to the Catholicke Church Finally they are in the hands of skilfull workemen and wary leaders that know how to entertaine and hold them and with faire words to deceiue the simple whos 's first worke when they seaze vpon a Proselite alway is to teach him foure conclusions before he go any further and I wonder their drift therein is not espied First that the Protestants are heretickes and their Church come vp but lately and therfore he must neuer heare any Protestant or regard what he saith in the matter of religion Next that the Romane Church is the true Church wherein onely saluation is to be found and this Church can erre and teach false in nothing Thirdly that the Scriptures are obscure imperfect troublesome and therefore it is not for simple men to meddle with them or once to hope that they caÌ„ therby come to any certain resolutioÌ„ And then lastly that in all things he must referre himselfe to his mother the Church and his ghostly father to whose cure God hath committed him whose directions if he will follow resolutely he may be carelesse in all the rest When silly creatures haue drunke in these principles which a wise man will examine before he beleeue what maruell is it if they be hardly conuerted and when their teachers haue thus hedged them in and taken away their eyes their eares their vnderstanding it is no wonder if they be easily trained into any thing 17 Who are againe and againe to be admonished that they looke into these things because no lesse then the saluation of their soules lieth vpon it and it is the foolishest thing in world in matters of such consequence to rely on the persons of men or our owne affection For which cause and for whose sakes I have penned this booke to shew the full triall of such motiues as they seeme to stand vpon And whosoeuer will reade it attentiuely shall finde therein a iust and complete answer to the principallest things that are obiected against our Church Yea he shal reape this benefit by reading it that he shall see the very point where diuers questions sticke that are much talked of but little vnderstood by many I haue done it moderately and with all the respect of my aduersary that I could I haue meddled with the persons of no man but onely debated the cause and followed the argument as it led me And I will freely confesse that my aduersaries kinde of writing which I much liked allured me to answer him because as it is schollerlike performed so it bringeth aboord the best questions reasons that are ordinarily discoursed His writing is borrowed wholly froÌ„ Gregory of Valentia his Analysis fidei tract de obiecto fidei who is as acute an aduersarie as any this day disputeth against vs. In my answer I hold this course throughout to lay the argument or question plainly downe and then to answer it directly and perspicuously that the reader may vnderstand what is said And because the iudgement of the ancient Church is much obiected against vs I haue indeuoured to cleare that point also by shewing in euery question as the cause requireth the practise of the Primitiue Church and the opinions of the fathers concer-cerning the points And although in their time they knew not of our questions the Papacy being risen since their dayes whereby they might speake directly as witnesses betweene vs yet teaching the truth of the Gospell which the Papists haue corrupted they shew who be the innouators and to this day strike the Church of Rome as if they liued and saw it wherein we are so well assured that we embrace that kind of triall which is by antiquity most contentedly and daily finde our aduersaries to be galled thereby e Sim. Metaphrast vit Epiphan The Legend telleth that Epiphanius being dead as he lay on the ground and one looking curiously at him gaue him such a blow with his foote that he strooke the winde out of his belly Thus the Fathers dead in their graues yet strike our aduersaries to the ground with their feete that if the Pope were not made interpreter to helpe at a dead lift they could not stand an houre Which is such a iest that no doubt themselues smile at it For if the Fathers rule the questions of faith and the Pope rule the Fathers and the Church of Rome the Pope this wil be like f Plutarck the merry conceite of a little boy in Athens the sonne of Themistocles that plâ—ying among his companions would tel them he could rule all Athens For saith he my father can rule Athens and my mother can rule my father and I can rule my mother 18. Againe in all the questions handled I haue confirmed our owne doctrine and expositions and confuted our aduersaries by the authoritie and testimonies of the Papists themselues which course I dare vndertake may be maintained in all the questions betweene vs and I haue obserued it principally to make it appeare that the Romish faith came in by the faction of some particular persons and was alway resisted as it grew and contradicted by learned men and that our aduersaries mouths may be stopped when they shall see some learned man or other in their owne Church to hold the same things that we do g Refert sed ipsa nosse quae messemnecant Zizaniorum se mina Prud. apotheos The Church of God hath alway
thought this a fit course Dionysius Alexandrinus h Niceph. l. 6. c. 8. said of himselfe that he vsed somtime to be occupied in reading the writings and treatises of heretickes though it something polluted his mind with touching their vncleane opinions because he reaped this profit therby that he might the easilier refell them and the more execrate detest them If any will take vpon him to confute me the lawes of Christian conference specially in the points of faith bind him 1. to do it temperately abstaining from railing and reproaching 2. perspicuously that I may certainly know his meaning 3. honestly that what I say be faithfully set downe and what I proue my sayings by be not dissembled For I affirm nothing that concerneth the cause but I proue it either in the text by reason or in the margent by authoritie which I would not haue dissembled or according to an vsuall trade taken vp of late among them traduced with taunts and outcries as if it were false alledged vntill it appeare to be so indeed Which if he performe I shall thinke my lot the better to haue met with so profitable an aduersarie And so wishing the good Reader that with loue to all men and reuerence to Gods truth and care to leade a sanctified life he would pursue the cause of religion I take my leaue beseeching our Lord Christ by the power of his spirit to make way for the truth in all our hearts Amen A Table of the seuerall matters and questions handled and disputed in this Booke The first number signifieth the Section noted with this marke §. The other following the first signifieth the numbers of that Section VVhere the number is but one there the whole Section is meant THe true faith is absolutely necessarie to saluation 1. 1. No part of our faith stands vpon tradition 1. 2. Infolded faith is not sufficient without knowledge 2. 1. 7. There is a Rule whereby the true faith may be knowne 3. 1. This Rule is not visible and knowne to all men without exception 3. 2. The properties belonging to the rule of faith 4. The Scriptures translated into English are the rule of faith and how 5. The true reason why Papists deny the Scriptures to be the rule 5. 7. 8. The Scripture ought to be translated into the mother tongue that the people may reade it 5. 9. Touching the certaintie and truth of our translations and how we know it 6. The last resolution of our faith is into the authoritie of the Scripture 6. 9. 10. Our English translation is purer then that which the Papists vse 6. 11. The obscuritie of the Scripture disableth it not from being the rule 7. 1. All matters needfull are plainly laid downe in the Scripture 7. 3. Why the Papists pretend the obscuritie of the Scripture 7. 7. Whence it is that the Scripture is obscure 8. 1. The Scripture is vnderstood by it selfe and how 8. 1 2 3. How we are assured of the true sence of the Scripture which is it among many sences 8. 7 8. The true cause why men erre in expounding the Scripture 8. 13. Our faith is built on the Scripture not on the Church 8. 17. The Scripture is perfect containing all things 9. How I know this Scripture to be the very word of God 9. 5. All things needfull are fully comprehended in the Scripture 9. 9. The Papists hold that the sence of the Scripture varieth with the time 9. 11. Againe touching the errors of men in expounding the Scripture 10. The place of 2. Tim. 3.16 proueth the all-sufficiencie of the Scripture 11. How priuat men priuat cōpanies may see the truth against a multitude 12. By the Church the Papists meane nothing but the Pope 13. 2. Whether and how the Church of God may erre 14. 1. Tim. 3.15 expounded how the Church is the pillar of truth 15. The Protestants do not say that the true Church at any time failed was not 17. 1. The state of the question touching the visiblenesse of the Church 17. 2. The Protestants say no more touching the inuisiblenesse of the Church then the Papists themselues in effect do 17. 3. The arguments are answered whereby the Church is proued to be alway visible 18. inde The true faith is a sufficient marke of the Church 24. 2. The arguments against this are answered 26. to 31. 1. Ioh. 4.1 proueth that it is lawfull to examine the teaching of the Church 31. One Holy Catholicke and Apostolicke are not the marks of the Church 32. What the vnitie of the Church properly is 33. 1. The Protestant Churches want not true vnitie 33. 2. Gods true Church in all ages hath had some contentions 33. 4. inde The Protestant Churches haue the true meanes of vnitie 34. 1. What kind of vnitie the Papists haue 34. 1. 2. The Church of Rome vseth the Scriptures most despitefully fiue wayes 35. 3. The present Roman Church is departed frō the ancient primitiue faith 35. 9. The Church of Rome wanteth vnitie and liueth in manifest contention demonstrated 35. 16. The Popes authority was not receiued of old as the foundation of vnity 36. 2. The very Papists themselues do not yeeld to the Popes determinations 36. 5. The Popes supremacie is no sufficient meanes to preserue vnitie 36. 10. The places of Mat. 16.18 Luk. 22.32 Ioh. 21.15 handled at large shewed to make nothing toward the Popes authoritie ouer the Church 36. 11. inde The Primitiue Church acknowledged not the Popes supremacy foure experiences 36. 26. The Pope may erre euen iudicially and be an hereticke 36. 32. It is vnpossible to proue that the hope is S. Peters true successor 36. 36. No certainty among the Papists how the Popes supremacy is proued 36. 39. A place of Cyprian alledged for the supremacie answered 37. 1 2. The Protestants Church is truly holy and how 38. 1. Certaine words of M. Luther expounded 38. 2. Outward holinesse no proper and essentiall marke of the Church 38. 3. The vnholines wickednes of the Roman Church demōstrated 38. 4. inde What Saints the Protestants haue in their Church 39. 1. Canonization of Saints by the Pope a ridiculous conceit 39. 2. 3. The doctrine of the Protestants induceth not to libertie 40. 1. inde Fasting how the Protestants and how the Papists vse it 40. 2. Auricular confession or shrift iustly reiected 40. 6. Necessitie of good workes taught and defended by the Protestants 40. 11. Touching the merit of workes 40. 12. Touching mans power in keeping the commandements 40. 18. Whether all the good workes we do be sinne 40. 22. The distinction of sinne into mortall and veniall 40. 26. Satisfaction how taught by the Protestants and how by the Papists 40. 28. A short view of long Pardons 40. 35. The doctrine of Iustification by Faith only expounded and defended 40. 37. Predestination how holden by the Protestants 40. 43. What is the roote of Contingencie 40. 44. Freewill and Gods
doth it is no good marke they say the contrary it is a marke indeed a chiefe marke a proper and very cleare note of the Church a note ingrauen and perpetually cleauing to it Let him therefore be well aduised how he crosse his fellowes lest his so doing impaire the credit of his Churches vnitie and make his reader suspect that he is labouring to confute a matter which his owne conscience telleth him is most true 3 For our Sauiour saith in the g Ioh. 10.27 Gospel My sheepe heare my voyce Which teacheth vs euen by h Bellarm. de not Eccl. c. 2. the confession of our aduersaries that wheresoeuer the voyce of Christ which is the true faith soundeth there consequently are the elect his sheepe that heare it And if his sheepe be knowne to be there by this then is the Church also knowne hereby for wheresoeuer the sheep of Christ liue there is the Church in as much as these two are neuer diuided The true faith and doctrine of the Scriptures then being notes to teach vs where the elect be are proued hereby to be a sufficient marke of the Church because wheresoeuer the elect liue there is the Church of God Again Christ i mat 18.20 saith Where two or three are gathered together in my name there am I in the midst of them This teacheth vs two things by k Bellarm. de notis Eccl. c. 2. the Papists owne confession First that the true faith is a signe where Christ is which is all one as if they had said it is a signe where Christs church is for Christ his church are neuer asunder but l Mat. 28.20 he abideth with it for euer Next that it is a note of the Church if such teach it as are gathered together by lawfull ordination and successiō which is as much as we desire for it is neuer taught by any other and it quite ouerthroweth the Iesuites conceit for he thinketh his Romane Church-men to haue lawful ordination and succession and yet denyeth the faith they preach to be a marke of the Church wherin he cannot reconcile himselfe with his fellowes The same is further confirmed by diuers other places of m Deut 4.6 Psal 147.19 Esa 2.2.3 Act. 2.42 Ioh. 8.31 Rom. 10.14 2. pet 1.19 Scripture whither I referre the reader 4 And surely plaine reason sheweth it For it must needs be granted to be an vndoubted note of the Church which maketh vs know it when we seeke it and distinguisheth it from the false Churches of the heretickes Now this the true faith which is according to the Scriptures doth in that euery church pretending it selfe to be the Church of Christ is examined thereby and that allowed to be the true Church indeed which agreeth therewith according to that of Saint Paul n Gal. 6.26 As many as walke according to this rule peace shall be vpon them and mercie and vpon the Israel of God And our Sauiour in the Gospell o Mat. 7 16. saith Ye shal know the false Prophets by their fruits p Iansen harm cap. 43. Rhem. annot in cū loc Stapl. princip doctr l. 10. c. 1. that is by their doctrine So that if the men which professe themselues to be the Church are first to be tried by the Scriptures it followeth necessarily that the doctrine contained in the Scriptures is the note of the Church In which regard the Apostle q Ephes 2.19 saith of the Church that it is the houshold of God built vpon the foundation of the Apostles and Prophets And Epiphanius speaking of an hereticke r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 1 l. 2. haer 4◠saith This man is found altogether differing from the holy Scriptures as it will appeare to all them that reade attentiuely if then he be dissenting from them he is altogether an alien from the holy Catholicke Church And me thinkes if we said no more to this point the very confession of our aduersaries might put it out of doubt who say expresly ſ Reynol Caluinoturc l. 4. c. 9 pag. 859. These two the true Church and the true faith are so knit and infolded together that the one inferreth and concludeth the other frō the true Church is concluded the true faith and from the true faith the true Church is inferred And t Bellar. de not eccl c. 2. when the question is concerning the Church then the Scripture is better knowne then the Church Now betweene vs and the Papists the question is concerning the Church and therefore the Scriptures are the best marke to know it by Moreouer the doctrine of the Scripture declareth what be the notes of the Church as the Iesuite himselfe speaketh and all Papists are constrained by the Scriptures to proue those marks which they assigne and who then seeth not that the doctrine it selfe must needs be the best note of al when it is first and best knowne This is his owne reason who in his discourse following hereby would proue the Church to be better knowne then the doctrine because it sheweth the doctrine and bringeth it to our view Againe u Canis catec magn pag. 131. Reynol Caluinoturc pa. 860. Staplet princip doctrin l. 4. prooem the learned among them maintaine sundry of their notes of the Church to be true notes because as they say the Church is defined by them and why then shall true doctrine and faith be debarred which are the efficient cause very difference of the Church wherein it differeth principally from all false assemblies and therfore to be put in the definition thereof Finally x 2. Pet. 1.19 Apoc. 2.5 the Scripture calleth it self and the faith thereof a light shining in the Church as in a candlestick or lanterne which proueth it sufficient to shew vs where the Church is as a light in a dark night directs the sayler to his hauen And whereas the Iesuits marks vnitie antiquitie and vniuersalitie agree to other assemblies as well as to the Church of God and by y Bellar. de not eccl c. 3. their owne confession are no proofes of euident truth this of the True faith can be found in none but the Church of Christ whereunto it is proper euery way euen to all the Church at all times and to it alone and so cannot deceiue such as follow it 5 In the last place I desire the Reader to marke the iudgement of two ancient fathers Chrysostome and Augustine and to compare the same with the Iesuites conclusion and then freely to say whether the Church of Rome haue all antiquitie on her side or not In this time z Op. imperf hom 49. saith Chrysostome since heresie hath taken hold of the Church there can be no triall of true Christianitie nor any other refuge for Christians desirous to know the true faith but the holy Scriptures formerly it might many wayes be shewed which was the Church of Christ and which Gentilisme but now they that will
Bellarmine themselues were confuted by l Defens Ioan. Marsil Respon docto theolo Apolo P. Pauli the Diuines of Venice in the maine point of the Popes supremacy and m Apol. P. Pauli p. 479. one of the confuters telleth Bellarmine that he bringeth against him no other doctrine but the same which the Apostles and holy Doctors taught in all ages successiuely Which if it be true then the doctrine of the Cardinals was false and erronious 15 But if you would see them in their kind yet a litle better looke into the story of Honorius concerning his falling into the heresie of the Monothelites and you shall see thē without all shame respect cast off most violently whatsoeuer is brought to proue it onely because they will not be said to haue yeelded Councels fathers histories their owne writers are no body with them but like a hunted Bore they breake through with one answer they are all forged or deceiued First we obiect the sixt generall Councell Turrecremata n Sum. de eccl l. 2. c. 93. §. Tertia via answereth They condemned him through false information that deceiued thē But o Pigh diatrib de act 6. Synod Bell. Pon. Rom. l. 4 c 11. Baron an 681 nu 13. others say that part of the Councell which containeth his condemnation is forged by the Greekes Then we obiect the second Councell of Nice And p Pigh Bell. vbi supra they answer as before either that the Councell is forged or that it condemned him erroniously Thirdly we alledge the eight generall Councell But they reply that it was deceiued by the false copies of the sixt Synode Fourthly we alledge two epistles of Honorius which containe the heresie wherewith he is charged Bellarmine saith Possible those epistle were deuised by hereticks against him Fiftly we alledge an epistle of Leo wherein he writeth to the Emperour Constantinus Pogonatus the same that we say and q Baron ann 683. n 5. Bell. vbi supra they answer that epistle is forged Sixtly we alledge diuers authenticke stories that say it r Bell. ib. To all which they answer in a word by denying their authority and saying that Honorius name was so foysted in among others whom the stories had registred Lastly we alledge some of their owne writers that acknowledge it as Canus for example but Baronius reiecteth him and * Quem voluissem sensibus potius canum quà m nomine an 681. nu 31. descanting vpon his name wisheth he had had more wit then to be so headlong in giuing his verdit vpon so great a matter By this one example if there were no more you may see what reckoning they make of antiquitie if it runne against them neuer so little And that notwithstanding their bigge pretences of the ancient fathers they are faine to reiect them at euery turne and fall into the same inconuenience wherwith the Iesuit chargeth the Centuries And therefore sometime they sticke not plainly to giue it out that the controuersies are to be determined by the present Church at Rome Allen ſ Apol. pro Iesuit p. 99. Bell. de effect Sacr. c. 25. Testimonium Cōcilij Trid. etiā si nullum haberemus aliud deberet sufficere Nam si tollamus authoritatem praesentis Ecclesiae praesentis Concilij in dubium reuocati poterunt omnium aliorum Conciliorum decreta tota sides Christiana saith the Apostolicke sea with the Rulers and Councels of our time must be reputed for our iudges to whose power and iurisdiction all Christian people this day are subiect Which sheweth that the fathers are not the maine thing whereupon they relie but the Popes will whereby they can qualifie the fathers when they will the which libertie so to do being allowed them they may boldly crie out t Greg. à Valent tom 3 p. 290. The Catholickes in the questions this day controuerted haue on their side the iudgment of the fathers yea the cōmon iudgement of all the fathers consenting in one I say they may be the more confident in bragging thus if the liberty thus to correct and vsher them be allowed them as in euery question they are driuen to vse it § 45. And all the learned of them will confesse that they cannot assigne a visible companie of men professing the same faith that they do euer since Christs time without interruption till now and consequently will they nill they they must confesse that theirs is not vniuersall and therfore not the Catholicke Church For the true Catholicke Church of Christ must as I haue proued before out of Scripture be continually from Christs time all the dayes vntill the end of the world and being must needs alwayes visibly professe that faith which it doth hold Now their 's not being thus vniuersally and visibly in all times it cannot be that Church which Christ our Sauior in Scripture described and assigned for his The Protestants Church therefore is not Catholicke The Answer 1 In the affirmatiue that is in matters of faith and godly life necessary to saluation we hold the very same that alway was held but in the negatiue which denieth many points as false superstitious or not certaine of diuine faith necessary to saluation we confesse we cannot shew a perpetuall continuance And the reason is because the things that we deny came in by degrees in later times one after another and were not held anciently as matters of faith needfull to saluation but were either wholy vnknowne or at the most the fathers deliuered them onely as probable opinions and humane coniectures The which distinction being laid my mind is that it be vnderstood in all my answers to this obiection throughout this booke And thus the learned among vs confesse and proue against all that contradict it that euer since Christs time without interruption there haue bin a company of men visibly professing the same faith that we do though the Church of Rome degenerating into the seat of Antichrist persecuted them and so many times draue them out of the sight of the world that to it they were not visible but onely as the persecutors of euery age light vpon them and suppressed them by reason whereof when they were seene the world which cannot discerne the children of light knew them not to be the Church of God And this we proue by the consent of our doctrine in euery point with the Scriptures for such doctrine must needes be granted to haue alwaies bene without interruption and in euery substantiall point with the doctrine of some that are knowne to haue liued in euery age Other visibilitie then this the Church is not alwaies bound vnto as I haue shewed a Sect. 17. inde in place where all that the Iesuite here saith is answered Digression 48. contayning a briefe and direct answer to our aduersaryes when they say we cannot assigne a visible company professing the same faith in euery poynt that we do euer
might be here in the sacrament yet it was not in the beginning so manifestly beleeued as concerning this conuersion o D. 11. q. 3. §. Quantum ergo ad istum But principally this seemeth to moue vs to hold transubstantiation because concerning the sacramēts we are to hold as the Church of Rome doth where in the margin it is noted that our faith as concerning this sacrament is onely by reason of the Churches determination And he p §. Ad argumenta pro prima addeth We must say the Church in the Creed of the Lateran Councell vnder Innocent the third which beginneth with these words FIRMITER CREDIMVS declared this sence concerning transubstantiation to belong to the veritie of our faith And if you demand why would the Church make choise of so difficult a sence of this article whē the words of the Scripture This is my body might be vpholden after an easie sence and in appearance more true I say the Scriptures were expounded by the same spirit that made them and so it is to be supposed that the Catholicke Church expounded them by the same spirit whereby the faith was deliuered vs namely being taught by the spirit of truth and therefore it chose this sence because it was true q Canon lect 41. Biels words are to the same effect Which sheweth the point was neither holden nor knowne vniuersally in the Church before the Lateran Councell and that then it began to be receiued as a matter of our faith And yet since that time these men enquiring so boldly into the congruēcie of the opinion and casting so many dangers about it they shew plainly that they mistrust the proceeding of the Councell though they may not disclaime it Durand r 4. d. 11. q. 1. saith It is great rashnesse to thinke the body of Christ by his diuine power cannot be in the sacrament vnlesse the bread be conuerted into it But if this way which supposeth the bread to remaine still were true de facto many doubts which meet vs about the sacrament holding that the substance of bread remaineth not were dissolued But forsomuch as this way must not de facto be holden since the Church hath determined the contrary which is presumed not to erre in such matters therefore I answer the arguments made to the contrary holding the other part which saith the bread is changed Would our aduersaries thus backwardly come into the opinion if they had seene it to haue bene holden in all ages before in the Church or is it not rather an infallible signe that it was brought into the Church by the strength of some mens conceits without all warrant either of Scripture or fathers the want whereof so dazled those that imbraced it that they could see no reason for it but are all glad to lay it vpon the necke of a silly Pope in his Lateran Coūcell Besides ſ Scot. 4. d 11. q. 3. Bell Euchar. l. 3. c. 23. they confesse There is no Scriptare to inforce it vnlesse ye bring the Church of Romes exposition that is to say the Popes authoritie in whom t Turrect tract 73. quest q. 49. they thinke the power of the vniuersall Church in determining matters of faith principally resides if not alone u 3. part q. 75. art 1. p. 153. Caietan laieth downe diuers opinions holden among the Schoolemen touching the conuersion neuer a one whereof reacheth the transubstantiation and disallowing such as expounded Christs words This is my body metaphorically he saith his reason is because the Church hath vnderstood them properly I say the Church saith he because in the Gospell there is nothing that compelleth vs to vnderstand them properly headdeth that the conuersion of the bread into Christs body we haue receiued of the Church Now put all this together that we beleeue transubstantiation vpon the authoritie of the Church and this Church was Pope Innocent in the Councell of Lateran before which time there was no certaintie nor necessitie of beleeuing it and the Councell might haue chosen another sence of Christs words more easie and in all appearance more true for there is no Scripture sufficient to conuince it and the contrary were liable to fewer difficulties let this I say be put together and it will plainly shew that this point came in contrary to that which was vniuersally holden in the ancient Church because things vniuersally holden were certainly knowne and expresly beleeued without all this ado § 48. Let him shew also what countrey there is or hath bene where Christian faith either was first planted or continued where some at least haue not holden the Romane faith as we can shew them diuerse places especially in the Indies Iaponia and China countreys where theirs is scarce heard of The Answer 1 This is answered before sect 46. nu 2. where I shewed that when countries were first conuerted frō Paganism which was for the most part in the Primitiue Church the present Romane faith was not knowne but the Church of Rome in those daies professed the same that we do and consequently the nations conuerted by it and professing the faith thereof were conuerted to our religion and professed it For the Iesuite deceiueth himselfe with the name of Romane faith wherewith in the beginning all nations indeed vnder heauen communicated but then it was not the same that now it is as I haue plainly demonstrated in the former sect digress 49. And although since the change many nations haue still retained the same faith with it yet that iustifieth not the faith because the said faith growing on by steps and peecemeale was a generall apostasie and the mysterie of iniquitie working throughout the whole Church so that of necessitie there must be some in all places to follow it As when a generall rebellion groweth throughout a kingdome the rebels haue partakers in euerie towne and yet the possession is not proued theirs by that but onely the greatnesse and strength of the rebelling faction is shewed The Papacy that is to say the Roman faith in as much as it differeth from vs is not imagined by vs to be in another Church distinct in place and countries from the true Church of Christ but we affirme it to be a contagion raigning in the middest of the Church of Christ it self and spreading throughout the parts therof wheresoeuer and annoying the whole body like a leprosie in which disease though all the parts be affected yet the inward and vitall parts retaine their operation and still worke to expell the leprosie which at the length they do In this case the man is possessed indeed with a vile contagion but yet the man remaineth there still though the contagion be not the man And the contagion possesseth euery part of him some more some lesse being vniuersally spread ouer the body and yet hereby it is not proued to be the true nature and sound constitution of the bodie but a preuailing humor and when
erre he sitteth in the temple of God and beareth rule farre and neare 34 After 1250. to 1300 I name Å¿ Magd. Cent. 13. c. 5. Gulielmus de S. Amore. withstanding the Friers and their abuses t Crantz Metrop l. 8. c. 16. Refert Illyr Catal. The Preachers in Sweden that publickly taught the Pope and his Bishops to be heretickes u Panor de Iudicijs c. Nouit ille Naucler vol. 2. gen 45. Dante 's the Florentine wrote in a booke that the Empire descended not from the Pope for the which cause after his death they condemned him of heresie About the same time also liued Gulielmus Altisiodorensis an auncient schoolman in whose Summes are found many things confuted that then were coming in and maintained by others the which because I haue partly obserued throughout this my answer by alledging him against the Iesuite I will not now stand to produce 35 After 1300. to 1350 I name Marsilius Patauinus that writ against the Popes supremacie x Defensor pacis in which booke is to be seene the confutation of all such reasons as were made to proue him the head of the Church I name Occham the school-man y Beside his owne workes see Sleid. comment l. 2. Auent annal l. 7. p. 628 Naucl. vol. 2. gen 45. p. 1003. who exceeding vehemently writ against the Popes authoritie ouer Kings a great article of the Romane faith this day in England and Councels z Trithem de Scriptor he told the Emperour that if he would defend him with the sword he again would defend him with the word And as he resisted the Primacie so did he confute many errors now holden by the Church of Rome and confirmeth that which is our faith in not a few points as may be seene in his booke vpon the Sentences I name Gregorius Ariminensis who in his booke vpon the Sentences hath diligently confuted that which is now holden by the church of Rome touching Predestination Originall sinne Freewill the merit of workes and other matters a Illyr catal tom 2. pag. 797. The same time the Vniuersitie of Paris condemned the Popes pardons 36 After 1350. to 1400 I name Aluarus Pelagius who wrote a booke b De Planctu ecclesiae of the lamentation of the Church wherein he reproueth diuers abuses of his time c Fox acts and mon. pag. 38â— And Mountziger who in the Vniuersitie of Vlms openly disputed against Transubstantiation and adoration of the Sacrament I name Michael Cesenas d Illyr catal tom 2. who said the Pope was Antichrist and Rome Babylon and held there were two Churches one of the wicked wherein the Pope raigned which was a florishing Church the other of the godly an afflicted Church and he complained that the truth was almost extinguished The same time also liued Iohn Wickliffe and infinite more with him in England whom in that time they called Lolards resisting Papistry to the shedding of their bloud 37 After 1400. to 1450 I name againe the Lolards in England as Puruey Badby Thorp Browne Beuerly and the rest that were persecuted at that time I name Chaucer who expresly e Plowmans tale writ the Pope and his Clergie to be Antichrist The same time Nilus wrote his booke against Purgatory and the Popes supremacie and Iohn Hus Ierome of Prage and the Churches in Bohemia notoriously resisted the Papacie f Naucler vol. 2 gen 47. p. 1033. Their doctrine was the same with that of the Waldenses 38 After 1450. to 1500 I name Sauonarola the Florentine g Bucholch chronol Naucler vol. 2. gen 51. Illyr catal tom 2. p. 890. who preached that the time was come wherein God would renew his Church that the Church needed reformation he affirmed that the Pope taught not the doctrine of Christ he maintained the communion vnder both kinds and held against traditions iustification by workes and the Popes supremacie The same time Wesselus Groningensis and Ioannes de Vesalia were famous for holding against merits freewill traditions pardons shrift fasting dayes pilgrimages extreme vnction confirmation and the primacie In England also and Bohemia liued those which followed the doctrine of Wickliffe and Hus continuing the same till Luther 39 And when 1500. yeares were expired arose Luther Zuinglius Tindall and diuers others whom God raised vp to call his people out of Babylon who you see were not the first that misliked the Papacie many in all ages grudging at it before them and the reformation which they brought in was wished for and desired long before 40 And touching the catalogue that I haue set downe I warne the Reader of two things Note first that I haue not set downe all either that liued or are recorded in the seuerall ages nominated but onely some few for example to answer the Iesuites demaund by which few you may easily gather there were many more when so learned men neuer vse to want partakers howsoeuer the tyrannie and oppression of their aduerse part may keepe them vnder Next my meaning is not to iustifie euery one that I haue named to haue bene free from error and a ful Protestant in euery point though many were so in euery point fundamentall but onely to shew that the Papacie in all ages was resisted as it came forward which the Iesuite denieth If it be replied that these persons were hereticks condemned by the Church I answer first the Iesuite biddeth vs name who resisted Rome were all asleepe none to obserue the change c. and I name these whereunto it is no sufficient answer to say they were heretickes because it vpholdeth not the question and one hereticke may be able to detect another and the Iesuite should not make his chalenge so broade as to say No mention is made in any story of such an alteration Next it cannot be proued that these were heretickes For one part of them is the Greeke Church another part is some ancient Diuines of their owne Church a third part is such as the Romane Church persecuted The second are sound and lawfull witnesses being the true Church of God to this day though polluted with some errors The second though Papists in many points yet shew against al exception those points wherein they were no Papists to haue bene no part of the Catholicke faith so called in their time for then they would not haue resisted them but embrace them as they do all the rest The third part I grant the Church of Rome then persecuted and now calleth hereticks but that is the question whether they or their persecutors were the essentiall parts of the Church this must be decided by the Scriptures onely For our aduersaries say they are the true Church and proue it by their antiquitie without resistance both which we deny shewing the contrary in the precedent catologue which catologue when they will disproue againe by replying the men contained therein were condemned for heretickes by the Romane
Paule in the foresaid place that those that come to it must not take the honor to themselues but must be called vnto it as Aaron was to wit visibly and by peculiar consecration and must come to it in this ordinarie maner which our Sauiour termed to enter in by the doore Ioh. 10. to wit by Christ who visibly sent his Apostles saying Euntes docete omnes gentes baptizantes eos c. Matth. vlt. and Ioh. 20. vsing a peculiar ceremonie Qui sufflauit in eos he breathed vpon them saying Accipite Spiritum sanctum quorum remiseritis peccata remittuntur eis quorum retinueritis retenta sunt and are not forgiuen them By which words visibly was giuen to the Apostles both power to absolue from sinnes and a vertuall commandement to the people to make confession to them of all their mortall sinne since without this confession they could not tell what to remit and when to retaine sinnes The which Apostles being thus visibly by our Sauiour called consecrated and sent did visibly by imposition of hands ordeine others their successors and these others from time to time without interruption vntill this present men who now are Priests and Pastors in the Catholicke Romane Church These therefore I say enter in by Christ the doore and therefore are true Pastors and whosoeuer entreth in anie other way our Sauiour in the same place hath told vs how to account of them where he saith Qui non intrat per ostium in ouile ouium sed ascendit aliunde fur est latro who cometh not to feed the sheepe but to steale kil and destroy them So that we haue not to expect any to be sent of God to teach and instruct vs in faith but such as come in this ordinary maner as it is certain Luther and Caluin did not come The Answer 1 In this place the Iesuite to shew we haue not the Church excepteth against our Pastors and particularly against Luther and Caluin as if they had no lawfull calling to preach as they did And indeed it is a certaine truth that all true Pastors in the Church of God taking vpon them to instruct his people must haue a calling thereunto and be sent of God as the texts alledged do well proue Heb. 5.4 2. Chron. 26.18 Mat. 28.19 Ioh. 10.1 and 20.22 And if anie man leape out of the Church forsaking that company wherein lawful succession vndoubtedly is and with the succession lawfull sending froÌ„ God he must be reputed a hireling that cometh to destroy For this is the touchstone whereby true teachers are discerned and the contrarie discouered And by this we know the Pastors of our Church against whom the Iesuite excepteth to be legitimate For the God of heauen sent them and when they came they leaped not out of the Church otherwise then the wheate doth out of the chaffe when it is winnowed neither did they teach anie thing that was new or contrarie to the Church but continued and reformed the ancient doctrine which the Papacie in the Church had corrupted And let the reader remember which I haue often answered in this booke that the Popish religion and abuses of all sorts in processe of time grew as a leprosie vpon the Church and as I may say incorporated themselues therewith by reason whereof things good euill were mingled together Gods word with mans traditions the true Sacraments with mans errors and the externall calling of Ministers with foule corruptions in which case Luther and our teachers renouncing the said errors traditions and corruptions and retaining the rest cannot be said to haue gone out of the Church but to remaine perfectly in it still because that which they left was not vniuocally of the church but only in conceit was reputed so In the Church of Rome knowne by that name and in no other in these Westerne parts were the true Scriptures Sacraments Callings and Successions euery part of true faith and necessarie doctrine but these things were not the Papacie against which we go the Papacie was and is that which ouer and besides was by degrees added to them And therefore our Pastors leapt not out of the Church which alwayes goeth with the truth but out of the Papacie and preaching by vertue of that externall mission which they receiued in the Papacie they had the vndoubted commission of Christ whereto they had right And euen as when a faire poole of water becometh in time corrupted weedes grow the mudde increaseth and frogs creepe into it the owner thereof cutteth a channell and leauing the corruption drawes the water to another place and so occupieth it without danger and the frogs remaining must not complaine the water is theirs because the pit wherein they remaine is it that first ingendred it no more may the Papacy accuse vs for going out of the church of Rome as long as we left nothing behind vs but the frogs and weedes and that which was the ancient water before they came we are whose growing vpon vs was the cause that we separated although they succeeded in the Church as the weeds and frogs did in the poole 2 The Iesuite obiecteth that God hath planted a Church to endure in all ages wherein he will haue a visible succession of teachers preserued from failing in the true faith therefore none are sent of God but such as come in this ordinarie maner called and succeeding visibly and with peculiar consecration which Christ termeth entring in by the doore The Antecedent whereof is false For though Gods ordinance be that he haue a Church and teachers therein in all ages succeeding one another and standing in the truth yet he hath made no law that this succession shall be visible or with peculiar consecration as the Iesuite meaneth them For by visible he vnderstandeth conspicuous at al times to all the world which is a foolish assertioÌ„ a § 17. And so forward to the 24. confuted in it owne place where he disputed it It is sufficient that the succession of the Pastors in the Church be visible to the children of the Church And by peculiar consecration b Dom. Bann he meaneth the Popish ceremonie of Orders which is a priuate inuention of the later times and the proper corruption that grew to the outward ordination and calling of Ministers which God appointed Let these false definitioâ—s be remoued and the succession and calling and consecration be expounded as God meant them when he said they should alway be in the Church and our Pastors haue them as I haue answered c §. 52. n. 5. §. 53. and so forward before Yea our verie aduersaries denie not but a man may be a lawfull Minister though a Bishop neuer consecrated him and whereas the common opinion in the Church of Rome is that a Bishop differeth not from a Priest in order but in iurisdiction onely hence it followeth vnauoidably that iure diuino a simple priest in some cases may ordaine because
who faile to say no more very much from Apostolike perfection and Angelical puritie of life according to Saint Paul anathema sit yea such a one as not onely bringeth not this Catholicke or generall receiued doctrine but bringeth in a new and contrary doctrine we should not according to Saint Iohn Epist 2. salute or say once Aue to him and much lesse should we giue credite to his words or vse him as a rule of our faith or preferre his teaching before the teaching of the Catholicke Church The Answer 1 And is it true that if God send any one in an extraordinary maner it appertaineth to his prouidence to furnish him with miracles or the people should not be bound to beleeue him How is it then said of Iohn Baptist a Ioh. 10 41. that was thus sent that he did no miracle yet all things that he spake of Christ were true And what will the Iesuite say to his b Boz sign eccl l. 18. c. 1. Baro an 34. n. 274. masters that so ridiculously haue put it in print that albeit in the Acts of the Apostles it be said that signes and wonders were done by the Apostles yet there is no signe reported that was done by any but by Peter the rest of the Apostles therefore either did none at all or almost none and very slender in comparison of those which Peter did And as the fathers say Iohn Baptist did no miracles lest any thing should be diminished from Christs authoritie so may it be said of Christs vicar Peter A grosse and a greasie conceit and swimming with blasphemie yet the Iesuite must sup it off because so skilfull clearks haue giuen it him but when he hath done good reason he recant his present assertion and bind not the Protestants to that which the Apostles themselues wanted in a manner all but Peter It is incredible how scurrilously the Papists behaue themselues in this point of miracles c Staph. apol part 1. Hosius confess Polon c. 92. Not one of these new Gospellers was euer able so much as to cure a lame colt or a halting bitch and yet when they will flatter the Pope they shame not to write that all the Apostles did as little 2 But I will answer the Iesuite directly to the point that ordinarily it appertaineth to Gods prouidence to furnish with miracles such as rise vp in an extraordinarie maner whether it be to abrogate or alter the ancient doctrine of his Church as our Sauiour and his Apostles were furnished And I grant that if Luthers calling were answered by vs to be meerely extraordinarie or if he had preached against the Catholicke Church or ancient doctrine continued in all ages the Iesuite had made a good passage against vs but he did none of these things His calling was not extraordinary in that kind which reuealeth new doctrine not knowne before as Christs and the Apostles was onely the externall gouernment of the Church being corrupted and oppressed by the Papacie declining from the ancient integritie that was in the beginning he vsed that calling which he had and extraordinarily bent it to the preaching of reformation I say extraordinarily first because it was not so visibly done in those ages Next the corruptions against which he dealt were ordinarily embraced in the outward practise of the world Thirdly he vsed his calling giuen him in the Papacie to another end then they meant that gaue it him Lastly considering those times his eyes in an extraordinarie measure and maner were opened to discerne the truth and God enabled him with extraordinarie gifts In all other things which are properly extraordinarie he differed from the Apostles For neither did he reueale new doctrine nor want all vocation of men nor was taught immediatly by reuelation In which case he needed no miracles but it was sufficient for him to proue his doctrine by the Scriptures 3 Whereupon the people were bound to credite him as farre as he taught according to the Scriptures for they are a token sufficient And though our Sauiour required no man to beleeue him but vpon the euidence of his workes yet that was because his place was meerely extraordinarie which Luthers was not whom our Pastors succeeding they haue the same libertie to proue their calling by the doctrine they teach and not by miracle The ordinarie course set downe by Christ was not that which the Papacie practised but the same for substance wherein Luther came the practise of the Papacie being a corruption that incroched vpon that course against which if Luther preached he taught nothing contrarie to the ordinary doctrine of the true Church but contrarie to the Papacie that oppressed the Church Which Papacie if it could be proued to be the true Church then according to S. Paule Gal. 1 Let him be accursed that speaketh against it and as S. Iohn speaketh Epist 2 Let no man salute such a preacher or giue credit to him 4 Let our aduersaries therefore take notice of their errors in this point and diligently marke where they lye First they assume their Papacie to be the ancient Church and the doctrine thereof to be the faith holden taught and alway deliuered in the same which is false confuted Then they assume againe that all mē preaching against this their Papacie preach against the Church and so consequently are not to be credited vnlesse they haue the gift of miracles Thirdly they inferre vpon this that therefore all our Pastors are vnlawfull The which conclusion standing vpon so weake grounds can be of no more credit then the grounds are whereupon it standeth all which I haue shewed to be false in their owne places where they were to be handled Let them proue theirs to be the Church and shew that what Luther taught against them he taught against the Church and then it will be true that no man should preferre his teaching before them and not before Beside we make not our Pastors the rule of our faith but ground our selues them on the Scripture which is the rule § 60. And surely me thinkes though there were none of these euident proofes which I haue brought out of Scripture yet euen reason it selfe would teach that we ought to giue more credit to the vniuersall company of Catholickes which haue bene in all times and are spread ouer the Christian world in all places then to any one priuate man or some few his fellowes It is a prouerbe common among all men Vex populi est vox Dei that which all men say must needes be true And contrariwise to a particular man or his priuate company that will oppose themselues against this generall voice of all men like Ismael of whom it is said Manus eius contra omnes manus omnium contra eum Gen. 16. it may well be obiected which Luther confesseth was obiected to himselfe by his owne conscience or rather principally by the mercy and grace of God almighty seeking to reclaime him while
LENITY TO REDVCE AGAINE THEIR SEDVCED NEIGHBOVRS bearing with their frowardnesse and praying instantly for their conuersion if at any time it may please God to release them of their errors and to giue them the knowledge of his truth by deliuering them from the Romane Emissaries which haue made them their wards that they might possesse them and prey vpon them And let them finally with faithfulnesse and instance pray God for the state wherein we liue so pitifully vexed with the discontent and fury of those that call themselues Catholickes who if they had any dram of religioÌ„ or conscience in them would not thus practise to make their owne deare countrey a theater of such tragedies as the world neuer saw before But our sinnes are the cause of these things and therefore let euery man eschuing his owne euill seeke that way to confirme himselfe and the Church wherein he liueth in the fauour of God that he may shew mercy and peace in our daies Amen FINIS An Alphabeticall Table of the seuerall matters and questions handled and disputed in this Booke The first number signifieth the section the second the number of the section Where the number is but one there the whole Section is meant A. ABbeyes See Monkes and Monasteries Accidents in the Sacrament where they inhere 35 21. how they haue power to nourish breed corrupt c. ibid. Adoration of the blessed Sacrament when it was brought in 51.9 absurdities about it ibid Alteration The Church of Rome is altered from that which it held in ancient times Digress 23. See Romane Church Anastasius his booke de Vitis Rom. Pontificum censured 55.7 Antiquitie of the Protestants doctrine demonstrated 44.1 Apocrypha not canonicall Scripture by the Papists owne confession 35 20. Appeales to Rome forbidden 36.27 Apostolicke How the Church is Apostolicke 52.1 Arnulfus his speech of the Pope 50.28 Auricular confession iustly reiected by the Protestants 40.6 The primitiue Church vsed it not ibid. It was the occasion and meanes of contriuing the horriblest sins that were 40.9 The saying of Chaucer touching it ibid Not agreed vpon by the Papists touching the time when it was instituted 35.20 and 40.6 and 58.7 whether it be simplie needfull 40.7.8 Austine the monke conuerted not England 49. Author of sinne God is not the Author of sinne 40.50 How God willeth sinne ibid. Touching this point the Papists haue belyed vs and say themselues as much as we do ibid. B. BErengatius 50.30 Bishops Lay men somtime made Bishops 5.11 The Bishops oath made to the Pope 31.6 Titular Bishops at the Councell of Trent 31.5 Bookes The practise of Papists in purging of bookes 35.18 Boy Pope of Rome 55.7 C. CAlling of the Protestant Ministers how demonstrated 52.5 It is necessarie that Pastors haue a calling 58.1 What calling the Protestants Pastors had ib. They need no miracles to confirme it and why 59. Canonizing See Saints Catholicke The Romish Church not Catholicke in place 46.2 nor in doctrine and time 46.3 Centuries how they haue taken exception against the Fathers 44.3 Certaintie of saluation See Saluation Church Our faith is not lastly resolued into the authoritie of the Church 6.9 How the teaching of the Church is called the rule 13.1 By the Church the Papists meane the Pope Digress 16. Why the Papists deuolue all power so to the Church Digress 16. How the Church is said to erre 14.2 and 15.6 25.2 The Church militant may erre 14.2 inde 15.6 The Church is the subordinate meanes to teach men and how 18.5 27.1 Church visible The true state of the question betweene the Papists and vs touching the visiblenesse of the Church 17.1 and Digress 17. 22. The Papists confesse in effect as much touching the Churches being sometime inuisible as we do Digress 17. The Church is not alway visible 18. The Arguments against this answered from § 18. to 24. The Papists say the Church when Christ suffered was in the virgine Marie alone 17.3 The Protestants Church hath alway beene Digress 48. Markes of the Church the Sacraments and doctrine of the Scripture are the right markes of the Church 24.1 and Digress 18. The Arguments against this are answered from 26. to 32. How the teaching and doctrine of the Church may be examined 30. The markes of the Church assigned by the Papists are not sufficient 32. How the Church mooued Saint Austin to beleeue the Gospell Digress 19. Change of the ancient Romane faith See Alteration and Romane Church Clergie The vilenesse of the Popish Clergie noted 38.5 How the Papists excuse it 38.7 Communion See Sacrament Commandements of God See Law Congruitie See Merit of congruity Conception of the virgin Mary without sinne a new doctrine 47.2 Consultation not debarred though man haue no freewill 40.48 Conuersion of countries by the Romane Church how it was 49.4 Contention What the contentions are wherewith our Churches can truly be charged 33.2 The Church was neuer free from al coÌ„tention Digress 21. Grieuous contentions in the Primitiue Church ibid. Discourse touching the contentions in the Romane Church Digress 24. They say they contend not in dogmaticall points answered 35.19 Councels aboue the Pope 36.28.30 the Pope not president in the ancient Councels 36.29 They may erre 15.6 44 6. They were called in ancient times by the Emperour or ciuill Magistrate 36.28 D. DEcree of God inclineth and ordereth mans will 40.47 Descention of Christs soule into hell denied by Papists 35. â—0 Doctrine of the Romane Church See Papistrie E. EAster Contention in the primitiue Church about the keeping of it 33.4 36.3 Election is not for works foreseene 40.49 how a man may know if he be elected 41.7 England not first conuerted by Austin the monke 49 nor by the Church of Rome ibid. Erre The Church may erre how 14.2 15.6 25.2 the Pope may erre euen judicially and be an hereticke 55.8 and Digress 28. Councels may erre 15.6 44.6 and so haue the Fathers 44.5 Eucharist How Christ is present therein explicated 51.10 Vile speeches of the Papists touching it 51.11 Euerard the Bishop of Salisborow his speech of the Pope 50.33 Examin The teaching of the Church and all men to be examined â—0 F FAith must be builded on the scripture 1.1 Papists build their faith on Tradition 1.3 It must be explicite 2.1 What infolded faith is 2.2 in marg x. pag. 6. num 6. Disputing in matters of faith forbidden by the Papists 2.4 The Colliars faith what 2.6 The last resolution of our faith is into the authoritie of the Scriptures 5.5 And not of the Church Digress 6. 11. Faith how a marke of the Church 25 1. See Church Faith onely iustifieth expounded and defended Digress 40. Iustifying faith described 40.39 A man may know if he haue faith 41.3 Faith of the ancient Roman Church how it began to faile 50 4. How the moderne Romane faith grew in the Church 58.1 Fasting Digress 32. The Protestants maintaine fasting ibid. The
bungling workmen that were not their crafts masters till the Smith the Carpenter and the painter came euery one in his place and shewed his skill First the Canonists like blacksmiths blew with the bellowes of their Decrees and hammered and heat it in the coles of the Popes Constitutions these smithes were Gratian Pope Iohn Gregory and Boniface with their prentises that serued them Hostiensis Innocent Panormitane and the rest of that profession Next the Carpenters that tooke it in hand were the Friers and Schoolmen which stretched their line ouer it and brought it into better shape Thomas and Scot and Alexander fashioned it with line and leuel they stretched out the line of Method ouer it and with the thred of a Distinction they plained it where it was rough and with the compasses of their Logick and Philosophy made it in the fashion of a man After that the great Lateran Councell about the yeare 1215. had polished it and giuen it strong ioynts to stand vpon not long after the Councels of Constance Basil and another Lateran hewed it ouer again and altered the fashion in certain points touching the Popes authoritie There some Cardinals Senensis and Cusanus thought the head stood too high aboue the shoulders and would haue had it bowed downe a little lower At last they brought it to Trent into the hands of their best workmen as y Absolutissima Trident. Synod Posseuin biblioth select pag. 18. A. they say who mended it from top to toe and set it vp againe when the wormes had welnigh consumed it since which time the third sort of workmen the Painters haue taken it in hand the Iesuits and their fellowes who neuer cease to paint it day and night There is no colour but they haue tried it to make it beautifull Some with varnish and plaister stop vp the crackes which the Sunne shining vpon it hath made that they might not be seene Bellarmine and his associates in that kind stirre all colours together and varnish ouer the smokie and dustie places so skilfully that a man can scarce tell what the colour is Surius and Baronius with other colours ground by Legendaries cast a shadow ouer it for seeming too youthfull but they haue painted a gray beard to a greene head the rest stand by such as are Sixtus Senensis Lindan Staphylus Posseuine like Censors commending the workmanship and flattering the workmen and extolling the idoll against them they call Lutherans and Caluinists Thus at the last haue they polished their Dagon and set it vp before the Lords Arke saue that it may not be forgotten that with some of it they warme themselues and rost their meate as Pardons the Masse and Purgatorie and laugh in their sleeues at such as turne the spit Ah I am warme I haue bin at the fire 6 This is the labor and workmanship that our aduersaries haue bestowed on their religion to set it forth whereby they haue made their Church so seeming Catholicke And indeed we haue alwayes obserued that there be two principall things which draw mens conceits to Papistrie The first is the Name and report that goeth of the Church of Rome while men perswade themselues that a Church so ancient and renowmed in all ages cannot but be the true Church of God The second is the rumour and opinion of our aduersaries learning as if it were vnpossible so learned men should be deceiued and their writings could be answered Neuerthelesse it is easie enough to see the truth through all this if men will consider of things attentiuely For touching the name and shew of the ROMANE CHVRCH it is but an empty sound of words and titles this present Romane being wholly departed in the questions controuerted from the ancient and retaining nothing but the title This should deceiue no man For the true ancient and Apostolicke Church of Rome so much commended by the Fathers and sought to by the world professed another kind of faith then this doth and the same that now we defend against them whereas this is fallen from it and yet skilfully retaining still the same Seate and Title imposeth maruellously vpon the world hereby Isidorus Pelusiota b L. 3. Epist 408. hath a saying that sheweth the likelihood of this In the daies of the Apostles and afterward when the Church florished and laboured as yet of no disease the diuine graces of God went as it were in a ring round about it the holy Ghost administring all things and all the Bishops thereof inciting and turning it towards heauen afterwards it grew diseased and was troubled with faction and then all those things flew away Thus the Church is like a woman fallen from her ancient happinesse and retaining onely some signes thereof She hath the sheathes and caskets where her ornaments lay but the goods themselues she is spoiled of Not through his carelesnesse and negligence that first enriched her but through their naughtinesse that gouerned not things as they should haue done This Doctor well perceiued that a Church may lose the faith and yet retaine her name still and he saw that in his time things fell to decay and the faith of Christ began to be altered To what purpose then should any man respect the name of the Romane Church when the true faith is changed or what do the prerogatiues and royalties of the ancient Church concerne this that is turned to another religion or who regardeth a house of stately building and honorable title or anticke memory since Iohn of Gaunt when the plague hath infected it and theeues possesse it Besides when it was at the best in the Apostles time and after yet other Churches were commended as well and counted as good as it c Meditat. Respons in iute Graecoroman tom 1. p. 449. These are the words of Balsamon The fiue Patriarkes of Rome Alexandria Constantinople Ierusalem and Antioch had identitie of honour d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and obtained the roome of one head ouer the body that is the holy Churches of God And Nicephorus the Patriarke of Constantinople e Concil Ephesin pag. 307. in an Epistle to Leo the Bishop of Rome saith And we also who haue obtained the name of new Rome being built vpon one and the same foundation of faith the Prophets and Apostles where Christ our Sauiour and God is the corner stone f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the matter of faith are nothing behinde the elder Romanes For in the Church of God there is nothing to be reckoned before the rest Wherefore let Saint Paul glory and reioyce in vs also and ioyning new things with old and comparing vs in doctrines and preaching let him glory in vs both alike For we as well as they following his doctrines and institutions wherein we are rooted are confirmed in the confession of our faith wherein we stand and reioice c. So that the Greeke Churches in the East thought themselues equall with Rome and the commendations of the
forma iuramenti professionis fidei Bull which calleth it THE PVBLICKE PROFESSION OF THE ORTHODOXAL FAITH TO BE VNIFORMLY OBSERVED AND PROFESSED z THE NEW CREED OF THE CHVRCH OF ROME I. N. do with firme faith beleeue and professe all and singular things contained in the Creed which the Romane Church vseth namely I beleeue in one God the Father almightie maker of heauen and earth and of all things visible and inuisible And in one Lord Iesus Christ the onely begotten Sonne of God borne of his Father before all worlds God of God light of light very God of very God begotten not made being consubstantiall with the Father by whom all things were made who for vs men and for our saluation came downe from heauen and was incarnate by the holy Ghost of the Virgin Mary and was made man crucified also for vs vnder Pontius Pilate suffered and was buried and rose againe the third day according to the Scriptures and ascended into heauen and sitteth at the right hand of his Father and shall come againe with glory to iudge the quicke and the dead whose kingdome shall haue no end and in the holy Ghost the Lord and giuer of life who proceedeth from the Father and the Sonne who with the Father and the Sonne is worshipped and glorified who spake by the Prophets And I beleeue one Holy Catholick and Apostolicke Church J beleeue one Baptisme for the remission of sinnes and I looke for the resurrection of the dead and the life of the world to come Amen The Apostolick and Ecclesiasticall TRADITIONS and other obseruances and constitutions of that Church do I firmly admit and embrace Also the sacred Scripture according to THAT SENCE WHICH OVR MOTHER THE CHVRCH HATH HOLDEN AND DOTH HOLD whose right it is to iudge of the true sence and interpretation of holy Scriptures do I admit Neither will I euer receiue and expound it but according to the vniforme consent of the Fathers I do also confesse that there be truly and properly SEVEN SACRAMENTS of the new law instituted by our Lord Iesus Christ and necessary to the saluation of mankind though all be not for euery man that is to say Baptisme Confirmation the Eucharist Penance extreme Vnction Order and Mariage and that they confer grace and that among these Baptisme Confirmation and Order cannot be reiterated without sacriledge Also the receiued and approued rites of the Catholicke Church vsed in the solemne administration of all the aforesaid Sacraments I receiue and admit All and euery the things which concerning ORIGINALL SIN and IVSTIFICATION were defined and declared in the holy Councell of Trent I embrace and receiue Also I confesse that in the MASSE is offered to God a true proper and propitiatory sacrifice for the quicke and the dead and that in the holy EVCHARIST is truly really and substantially the body and blood with the soule and Diuinitie of our Lord Iesu Christ and that there is made a conuersion of the whole substance of the bread into his body and of the whole substance of the wine into his bloud which conuersion the Catholick Church calleth TRANSVBSTANTIATION I confesse also that vnder ONE KIND ONLY all whole Christ and the true Sacrament is receiued I do constantly hold there is a PVRGATORY and the soules detained there are holpe by the suffrages of the faithful And likewise that the SAINTS raigning with Christ are to be worshipped and prayed vnto And that they offer their prayers to God for vs and that their RELICKS are to be worshipped And most firmly I auouch that the IMAGES of Christ and the Mother of God alwayes a Virgin and other Saints are to be had and retained and that to them due honor and veneration is to be giuen Also that the power of INDVLGENCES was left by Christ in the Church and I affirme the vse thereof to be most wholsome to Christs people That the Holy Catholicke and Apostolicke ROMANE CHVRCH is the mother and mistris of all Churches I acknowledge and I vow and sweare true obedience to the Bishop of Rome the successor of S. Peter the Prince of the Apostles and the Vicar of Iesus Christ And AL OTHER things likewise do I vndoubtingly receiue and confesse which are deliuered defined and declared by the sacred canons and generall Councels and especially the holy Councel of Trident and withal I condemne reiect and accurse all things that are contrary hereunto and all heresies whatsoeuer condemned reiected and accursed by the Church and that I will be carefull this true Catholicke faith out of the which no man can be saued which at this time I willingly professe and truly hold be constantly with Gods helpe retained and confessed whole and inuiolate to the last gaspe and by those that are vnder me or such as I shall haue charge ouer in my calling holden taught and preached to the vttermost of my power I the said N. promise vow sweare so God me help and his holy Gospels The Schoolmen Lawyers were long ago in hand with this question whether the Pope had authoritie to make a new Creed And because they were long tempering with it and the affirmatiue seemed a strange position we maruelled what they would make of it But now we see they meant in good earnest indeed and this belike was the Creed whereof the Pope was with child and all his Church must receiue it This is a strange presumption that taking vpon them to bring new matter of faith into the Church and to make that necessary to be beleeued for saluatiō which before was not so yet their people should be so blind as not obserue it Suarez the Iesuit a Tom. 2. p. 30. The matter may come to that passe that without any new explicate reuelation the Church may haue sufficient motiues for the defining of this or that veritie by the infolded and still reuelation of God for this manner of defining whereby that which was not before is now made an article of faith it is sufficient that any supernaturall veritie be infoldedly contained in tradition or Scripture that the common consent of the Church by which the holy Ghost often explicates traditions and declares Scripture increasing the Church at the length may bring in her determination which hath the force of a certaine diuine reuelation in respect of vs. This consent of the Church may so increase that at the length she may simply and absolutely define it This sheweth plainly that they thinke the Pope hath power to make a new Creed and hereby the world may see that vnder pretence of things lying hidden in the Church and the common consent of the Church increasing the Pope may multiply the matters of faith and so fit in the conscience as he pleaseth 16 It is no small griefe to all that are well minded to see this more then Egyptian bondage whererein so many people liue but yet if any man looke attentiuely vpon it the matter will not seeme
decree how reconciled together 40. 45. Touching Freewil and the determination thâ—reof by Gods prouidence 40. 46 Predestination not for works foreseene 40. 49. God is not the author of sinne The Papists in this point go as far as the Protestants 40. 50. Againe touching Freewil at large shewing all the questions in that point 40. 52. inde Wherein true holinesse standeth 41. 1. How good works become an infallible signe of true holinesse 41. Touching the certaintie of grace and saluation the point explicated 41. 5. The miracles of the ancient Church do the Papists at this day no good 42. 1. The ancient Monks were not like the moderne 42. 3. Touching miracles obiected by the Papists an answer 42. 4. inde Incredible miracles and ridiculous reported 42. 8. The abuses of Monks and Monasteries detected 42. 10. A proofe that the Protestants doctrine excludeth libertie of the flesh 43. 2. The Roman doctrine is an occasion of their sinfull liues 43. 3. Some points of Papistry named that inuite men to libertie 43. 5. inde The Roman faith a meere deuice inuented to maintaine ambition and couetousnesse 43. 7. The vniuersalitie of the Protestants Church is shewed and expounded 44. 1. inde Touching the ancient Fathers their authoritie and vsage with vs and the Papists compared 44. 4. inde Who are Fathers with the Papists and who All the Fathers 44. 9. The Pope vshers the Fathers 44. 11. The Papists are notorious for contemning all the ancient writers exemplified 44. 12. inde The Protestants answer to them that bid them shew their Church in all ages 45. 1. inde The Papists haue not the Church Catholicke either in time or place 46. The Romane Church hath forsaken her ancient faith 47. inde Transubstantiation a late deuice 47. 8. 9. The present Romane Church hath conuerted no countries to the true faith 48. 1. inde The Indies knew the true faith afore the Papists came there 48. 3. Touching the conuersion of England by Austin the Monke 49. How the Roman Church hath conuerted the Indies Spanish massacres 49. 5. inde The question When did the faith faile in the Roman Church answered and disputed 50. 4. inde The time maner of the coming in of some points in Papistry 50. 8. inde The resistance made in former times against the Papacy with a catalogue 50 18. inde An answer to some things obiected against the former catalogue 50. 40. Papistry came in secretly and by little and little expounded 51. 2. 3. Images notoriously resisted when they came in 51. 5. The Papists worship stocks and stones as well as the Gentiles 51. 6. inde Touching adoration of the Sacrament 51. 9. The maner of Christs presence in the Sacrament explicated as we hold it 51. 10. The Papists haue written most spitefully against the honour of the blessed Sacrament 51. 11. Succession is in our Church and of what kind it is 52. 1. The callings of Luther and our Bishops iustified and declared 52. 5. The Fathers commending the succession of the Roman church in their time doth not helpe it now 53. The places produced out of them are answered 53. 5. Ephes 4.11 alledged to proue outward succession answered 54. 2. 3. Externall succession of persons in one place is neither onely in the Romane Church nor there at all 55. 2. Seuen things obiected against the succession of Popes to shew it hath bene grosly interrupted 55. 4. inde Touching the credit of Anastasius booke of the Popes liues 55. 7. It is not knowne who succeeded Peter 55. 5. The sea of Rome hath bene long voide 55. 6. A woman was Pope 55. 7. Hereticks haue bene Popes and intruders and boyes 55. 8. 9. Popes haue bin made and cast out again at the willl of famous whores 55. 9. Popes for wickednesse more then monstrous 55. 9. Many Popes at one time and the right Pope not knowne 55. 10. The Fathers commendation of the Romane Church expounded 56. Imputations layd vpon the Protestants as if they had forsaken the Church answered 57. 1 2. Luther defended touching his departure from the Pope his writings his life his mariage and his death 57. 3. inde Monsters of lies deuised against Luther 57. 7. Luther an honester man then any Pope in his time and many more 57. 9. Againe the calling of our Ministers is defended 58. Touching the power of a Priest in remitting sinne and the sacrament of Penance 58. 4. inde Miracles not concurring with all extraordinary calling 59. 1. Extraordinary callings distinguished 59. 2. Luther needed no miracles and why 59. 3. All men haue not bene in loue with Papistry 60. The obiection that Luther made to himselfe when he departed from the Pope 61. 1. The Protestants haue not forsaken the high-beaten-way of the Catholicke Church 61. 2. Touching the saluation of our ancestors vnder the Papacie 61. 4. The Scriptuies are surer tokens of the truth then the Popish miracles 62. A briefe exhortation of the Author to his countrimen 63. A Table of the Digressions contained in this Booke with their Titles The number set before signifieth the number of the Digression The number following signifieth the §. vnder which it standeth 1. PRouing that the Papists grounding the doctrine of faith on traditions make them equall to the written word 1. 2. Shewing the infolded faith of the Papists and confuting the same as not entire 2. 3. Wherein by the Scriptures Fathers and reason and the Papists owne confession it is shewed that the Scripture is the rule of faith 5. 4. Containing the very cause why the Papists disable the Scripture so from being the rule 5. 5. Wherein against the Iesuits conceit secretly implied in his first conclusion it is shewed that the Scriptures ought to be translated into the mother tong and so read indifferently by the lay people of all sorts 5. 6. Declaring how the assurance of our faith is not built on the Churches authoritie but on the illumination of Gods Spirit shining in the Scripture it selfe 6. 7. Wherein the Trent-vulgar-Latine and our English translation are briefly compared together 6. 8. Shewing that the Scriptures are not so obscure but that they plainly determine all appoints of faith 7. 9. Declaring that the Papists haue reason to hold the Scriptures be obscure because the articles of their religion be hardly or not at all to be found therein 7. 10. Assigning the true cause of mens errors in expounding the Scriptures 8. 11. Prouing that the Scripture it selfe hath that outward authoritie wherupon our faith is built and not the Church 8. 12. Wherein it is shewed that the Scripture proueth it self to be the very word of God and receiueth not authoritie from the Church 9. 13. Shewing against the Iesuits assumption that all substantiall points of our faith are sufficiently determined in the Scriptures and the reason why the Papist call so fast for the authoritie of the Church 9. 14.
Containing a discourse of Saint Austins about mens errors against the Scriptures 10. 15. Shewing that priuate and particular companies may sometime be assured of the truth against a pretended Catholick company 12. 16. Shewing how the Papists pretending at euery word the Catholick Church yet meane nothing thereby but the Popes determination 13. 17. Wherein it is shewed is what maner the Church is said to be inuisible and that the Papists say no lesse concerning this matter then we do 17. 18. Prouing the true faith or doctrine contained in the Scripture to be a good marke to know the Church by 24. 19. Touching the place of Saint Austin contra Epist Fundam cap. 5. and the matter which the Papists gather from it 28. 20. Concerning the proceeding of the Trent Councell in determining the matters of faith 31. 21. Shewing that Gods true Church in all ages hath now and then bin troubled with contentions as great as are now among vs. 33. 22. Obiecting the behauiour of Papists toward the diuine Scriptures thereby to shew their varying frō that which in former times the primitiue Church of Rome beleeued 35. 23. Wherein by fiue examples it is shewed that the moderne Church of Rome is varied in points of faith from that which it beleeued formerly and since the time also that it began to be the seate of Antichrist 35. 24. Touching the contentions among the learned Papists of the Church of Rome and how the Papists liue not in that vnitie that is pretended 35. 25. Whererein it is shewed that in the Primitiue Church the Popes determination was not thought an infallible truth neither did the Christians for the maintenance of vnitie submit themselues thereunto 36. 26. Shewing that the Papists themselues do not so constantly and vniformly submit themselues to the Popes iudgement nor beleeue his infallible authoritie as is pretended 36. 27. Shewing that the Primitiue Church acknowledged not the Popes supremacy 36. 28. Shewing that the Pope is not of infallible iudgement but may erre and fall into heresie as any other man may 36. 29. Declaring the Pope not to be Saint Peters successor 36. 30. Wherein it is shewed that the Papists are not agreed among themselues to this day how Peters supposed primacie is proued or what it containeth but they are altogether vncertaine in expounding the maine texts of Scripture whereupon they build it 36. 31. Containing many complaints made by the Papists themselues against their owne Church and people whereby it appeareth their liues are worse then can be said of the Protestants 38. 32. Touching fasting and how we differ from the Papists therein and whether the doctrine of our Church be against it as the Papists charge vs. 40. 33. Concerning Auricular confession or Shrift to a Priest shewing the needlesnesse thereof and how it is an occasion rather then a remedy of sin 40. 34. Concerning the necessitie or requisite condition of good works for our saluation shewing that the Protestants hold it 40. 35. Touching the merit of our works and what is to be holden thereof 40. 36. Answering those that accuse the Protestants for holding that no man can keepe Gods commaundements and shewing what is to be holden concerning that matter 40. 37. Whether the Protestants thinke whatsoeuer we do is sinne 40. 38. Against the distinction of sinne into Mortall and Veniall 40. 39. Touching the satisfaction that men are bound vnto for their sinnes 40. 40. Wherein the doctrine of Iustification by faith onely is expounded and defended 40. 41 Intreating of Predestination and Freewill as the Protestants hold them and shewing that their doctrine concerning these points doth neither make God the author of sinne nor leade men to be carelesse of there liues nor inferre any absolute necessity constraining vs that we cannot do otherwise then we do 40. 42. Againe touching Freewill wherein the doctrine of our Church is methodically propounded and in euery point compared with that which the Papists hold that the seuerall questions betweene them and vs and the maner how and where they rise may be seene distinctly set downe 40. 43. Prouing that Gods children without miracles or extraordinary reuelation may be and are infallibly assured that they haue grace and shall be saued 41. 44. Answering that which the Papists obiect touching the miracles of their Church and Saints therein 42. 45. Touching Monkes and religious orders holden among the Papists which they say we haue reiected and forsaken 42. 46. Naming certaine points of the Papists faith which directly tend to the maintenance of open sinne and liberty of life 43. 47. Of the authoritie of the ancient Fathers in matters of our faith and religion wherein it is shewed what we ascribe vnto them and how farforth we depend vpon them and the practise of our aduersaries in contemning cluding and refusing both them and their owne writers is plainely discouered 44. 48 Containing a briefe and direct answer to our aduersaries when they say we cannot assigne a visible company professing the same faith in euery point that we do euer since Christ till now without intterruption 45. 49. Obiecting eight points for example wherein the Church of Rome holdeth contrary to that which formerly was holden The conception of the virgine Mary Latin Seruice Reading the Scriptures Priests mariage Images Supremacy Communion in one kind Transubstantion 47. 50. Of the conuersion of the Indies to the Romane faith by the Iesuites 49. 51. Naming seuen points of the Popish religion with the time when and maner how they gate into the Church thereby to shew that there is sufficient record to detect the nouelty of the present Romane faith 50. 52. Shewing that the present religion of the Romane Church was obserued and resisted in all ages as it came in and increased naming withall the persons that made the resistance and the points wherein and the time when from fiftie yeares to fiftie throughout all ages since Christ compendiously obserued out of history for the satisfying of their error that so much conceit the antiquitie of Papistry and thinke it was neuer controlled til Luthers time 50. 53. Obiecting seuen things against the outward succession of Popes in the Sea of Rome Whereby the same is clearely demonstrated to haue bene interrupted and not to be any certaine or infallible succession 55. 54. Containing a briefe narration touching the life and death of Martin Luther with the incredible reports therof made by his aduersaries shewing how sundry Popes in the Church of Rome haue liued and died worse then he though it were granted all reports made of him were true 57 55. Shewing how vncertaine and contrary the Papists are among themselues touching the power of their Priesthood in remitting sins and concerning the first institution of Shrift where it began De Iudice fidei admonitio Catholica ad Lectorem PVrus ab impuro num differt sanguine sanguis Differt iudicium laudo Galene tuum Ritibus in sacris secernitur hoedus ab agno Vox tua
informe vs to euerie good work to teach vs Christ crucified g 1. Cor. 2.2 and Paul desired to know no more to giue vs light in darknesse to beget our faith Shall we be reuoked from al other teachers to theÌ„ and finally is there no councell no comfort no doctrine no resolution needfull for vs but there it may be found and yet it cannot be the rule it is impious to thinke it blasphemous to say it The primitiue Church spake farre otherwise 4 And consider how the Iesuit can answer the places without tergiuersatioÌ„ h Ep. 80. â—d Eustat medicuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 334 Basil saith Let the holy Scripture be arbitrator betweene vs and whosoeuer hold opinions consonant to those heauenly oracles let the truth be adiudged on their side Optatus disputing against a Donatist thus presseth him i Cont. ParmeÌ„ lib 5. We are saith he to enquire out some to be iudges betweene vs in these controuersies the Christians cannot because both sides cannot yeeld them and by parts taking the truth shal be hindred The iudge must be had from without our selues If a Pagan he knowes not the mysteries of Christianitie if a Iew he is an enemie to baptisme therefore vpon the earth no iudgement concerning this matter can be found * De coelo quaerendus est iudex et qui in tumulo quiescit tacitis de tabulis loquitur viuus voluÌ„tas eius velut in testamento sic in Euangelio inquiratur the iudge must be had from heauen but to what end should we knocke at heauen when here we haue one in the Gospell k Contra Hermog TertulliaÌ„ calleth the Scriptures the rule of faith And l Hom. 13. in 2. Cor. Chrysostome a most exquisite rule and exact squire and ballance to try all things by And m Orat. de iis qui adeuÌ„t Hicrosol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregory Nyssen a straite and inflexible rule Austin n De bono viduit c. 1. tom 4. saith the Scripture pitcheth downe the rule of our faith And againe he o De. Nupt. concup ad Valer l 2. c. 33. saith This controuersie depending betweene vs requires a iudge let Christ therefore iudge and let the Apostle Paul iudge with him because Christ also speaketh in his Apostle And p Ep. 112. ad Paulin. againe If a matter be grounded on the cleare authority of the holy Scripture such I meane as the Church calleth canoniall it is to be beleeued without all doubt but as for other witnesses and testimonies vpoÌ„ whose credit any thing may be vrged vnto vs to beleeue it it is lawfull for thee either to credit or not to credit them according as thou shalt perceiue them of weight to deserue or not to deserue credit q De Error profan relig Arcana ProphetaruÌ„ veneranda paÌ„dantur ad sistat nobis sanctorum oraculorum fides pag. 61 Iulius Firmicus Let the mysteries of the Prophets be opened let the credit of the holy oracles stand by vs. r Ho. 1. in Ier. Origen We must of necessitie call the Scriptures to witnesse for our sences and interpretations without them are of no credit Å¿ De doctr Christ lib. 2. c. 9 Austin All points which concerne faith and good life are found in those things which are plainly set downe in Scripture t Ibid. c. 42. And whatsoeuer thing it be that a man learne out of the Scripture if it be hurtfull there it is condemned if it be profitable there it is found u Catech. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag 15. Cyril the Bishop of Ierusalem Concerning the holy and heauenly mysteries of faith we must not deliuer any thing though neuer so small 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 receiue the demonstration thereof from the Scripture For the security of our faith ariseth from the demostration of the holy Scripture x Theod. â—â—it lib. 1. c. 7. pag. 2â—4 The Empereur Constantine in his speech to the Bishops of the Nicen Councel hath this memorable saying y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We haue the teaching of the holy Ghost written For the Euangelicall and Apostolicke bookes and the decrees of the old Prophets do euidently teach vs the things that are needfull to be knowne concerning God Therefore lâ—ying aside all contention let vs out of the diuine-inspired Scripture take the resolution of those things we seeke for Thus the ancient Church would neuer haue spoken if it had bene of the Iesuites mind that the Scriptures alone cannot be the rule to direct our faith 5 And very common sense may confirme their iudgement For if the written word be granted to be the rule in one point as z August de Trinit lib. 15. cap. vltim in the Trinitie for example who may deny it to be the rule in another seeing the rule is but one for all and the nature thereof is to be perfect as the Iesuit himselfe requireth Again what father what councell or Churches iudgement is so absolute what doctrine or exposition so likely a Act 17.11 Ioh. 5.39 but it is examined by the Scriptures And when the Papists haue said what they can they are constrayned to grant that all other authority is finally resolued into the authoritie of the Scripture these are the words of Gregory of Valence b Comment Theolog. in Thom. tom 3. disp 1 qu. 1. punct 1. pag. 31. If a man be asked why he beleeues for example that God is one in nature and three in person let him answer because God hath reuealed it If againe he be demanded how he knoweth that God hath reuealed it let him answer that indeed he knoweth it not euideÌ„tly but beleeueth it infallibly by faith and that vpon no other reuelatioÌ„ c bene tamen ob insallibâ—lem propositionem Ecclesiae tanquam conditionem but yet the infallible proposition of the Church as a condition requisite for the beleeuing it doth wel moue him theruÌ„to d Sirursus vnde cognoscat propositionem Ecclesiae esse infallibilems fimiliter dicat se clarè noÌ„ nosse credere tamen fide infallibili ob reuelationeÌ„ Scripturae testimonio perhibentis Ecclesiae cui reuelationi noÌ„ credit ob aliam reuelationem sed ob seipsam If again you aske And how doth he know the proposition of the Church to be infallible let him likewise say he knoweth it not euidently but beleeueth it infallibly because the Scripture hath reuealed it giuing testimony to the Church which reuelation he beleeues not vpon the credit of any other reuelation but for it selfe though hereunto the proposition of the Church as a requisite condition be needfull Let this speech of the Iesuite be well noted 6 Finally the euidence of this truth is such that it conuinceth the Papists themselues many
common heresie of his Romane church maketh the matter of the Scriptures obscuritie so dangerous I wil demaund of him by the way how our reasons to the contrary may be satisfied For first the Scripture it selfe in euident places calleth vs to it g Ioh. 5.39 Esa 8.20 bidding vs search it and seeke to it and h 2. Pet. 1.19 compareth it to a light shining in a darke place yea i Hebr. 12.5 to the voice of a father speaking to his children and when men vnderstand it not k 2. Cor. 3.15 it saith a vaile is laid ouer their hearts not ouer the scriptures and Christ l Ioh. 10.27 saith his sheepe heare his voice and m Luc. 16.29 the rich glutton was told that his brethren if they would escape damnation should heare Moses and the Prophets which had bin to no purpose if they could not haue vnderstood them when they heard them 4 Secondly he can name no one necessary article of our faith but the word teacheth it as plainly as himselfe can as that there is one God three persons a generall resurrection and iudgement that Iesus is the Sauiour of mankind c. Bellarmine n Illa omnia scripta esse quae sunt omnibus necessaria De verbo Dei l. 4. c. 11. saith All those things are written that are necessary to be knowne of all men o Scripturis nihil notius Ibid. l. 1. c. 2. neither is there any thing better knowne then the Scriptures so saith p Rock pa. 193. Et Contaren de potest Pont. pag. 227. Luce meâ—idiana illustrius ostensum puto ex diuinae sapientiae vocibus Saunders We haue most plaine Scripture in all points for the Catholicke faith And in all controuersies the Papists with whom we deale crie plaine euident manifest Scripture 5 Thirdly all other questions at the last are determined by the Scripture the Fathers expositions are examined by it and q Greg. Val. to 3. disp 1. q. 1. punct 1. the Church receiueth testimony from it so that the finall resolution of all things dependeth vpon it which could not be if of all other things it were not the best knowne for things are not tried by that which is obscurer but by that which is plainer 6 Last of al what meant the Fathers of the Primitiue church so much to report this perspicuitie for r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Protrept pag. 25. Clemens Alexandrinus saith The word is not hid from any it is a common light that shineth to all men there is no obscuritie in it heare it you that be far off and heare it you that be nigh Austin Å¿ En arrat in Psal 8. saith God hath bowed downe the Scriptures euen to the capacitie of babes and sucklings that when proud men will not speake to their capacitie yet himselfe might Chrysostome and his scholler t Lib. 2. ep 5. Isidorus Pelusiota writeth the same u Homil. 1. in Mat. saith The Scriptures are easie to vnderstand and exposed to the capacitie of euery seruant and plow-man and widow and boy and him that is most vnwise x Hom. 3. de Laz. therefore God penned the Scriptures by the hands of Publicans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fishermen tent-makers shepheards neat-heards vnlearned men that none of the simple people might haue any excuse to keepe them from reading and that so they might be easie to be vnderstood of all men the artificer the housholder and widow woman and him that is most vnlearned yea the Apostles and Prophets as schoolemasters to all the world made their writings plaine and euident to all men so that euery man of himselfe onely by reading them might learne the things spoken therein Iustine Martyr a Dialog cum Tryphon pag. 213. grae commel saith Heare the words of the Scriptures which be so easie that it needs no exposition but onely to be rehearsed This was the perpetuall and constant iudgement of the auncient Church far from the Iesuites paradoxe that the Scriptures be so obscure and beyond the peoples capacitie that they can reape no instruction by them for the Fathers with one consent teach the contrary and yet you see the confidence of these new Romane diuines It is euident in it selfe b Bristo Mot. 48. saith one of them to any man not quite forsaken of God that the auncient Fathers make most plainly for vs c. The field is wonne c Campian rat 5. apud Posseâ— biblioth select l. 7. c. 21. saith another if once we come to the Fathers they are ours as fully as Pope Gregorie the thirteenth Their prisoners they may be but not their patrons either to erect them Seminaries as d Surius comment rerum in Orb. gest anno 1572. did Gregorie the thirteenth or to maintaine the doctrine which in those seminaries they learne and teach Digression 9. Declaring that the Papists haue reason to hold the Scriptures be obscure and hard because the articles of their religion be hardly or not at all to be found therein 7 And withall the Reader may here very opportunely be put in mind that these men haue good reason to beare the world in hand the Scriptures be very obscure because indeed the Popish religion is obscurely or not at all found therein that not the vnlearned onely but the skilfullest clearkes of their church haue much ado to find some points thereof and some they confesse cannot be found there at all And haue not these men good cause then to challenge it lustily of insufficiencie and obscuritie I haue touched alreadie the confession of Andradius that many points of their faith would reele and stagger if traditions stayed them not And that you may know the meaning of this confession to be not onely that they haue no expresse Scripture for them but also no collection from the Scripture Eckius e Enchirid. c. 4. writeth The Lutherans are dolts which will haue nothing beleeued but that which is expresse Scripture or can be proued out of the Scripture And Costerus the Iesuite f Enchird c. 1. hauing deuided Gods word into three parts that which himselfe writ as the tables of the law that which he commaunded others to write as the old and new Testament and that which he neither writ himselfe nor rehearsed to others but left it to them to do themselues as traditions the decrees of Popes and Councels c. concludeth that many things of faith are wanting in the two former neither would Christ haue his Church depend vpon them this latter saith he is the best Scripture the iudge of controuersies the expositor of the Bible and that whereupon we must wholly depend iust as Staphylus g § 2. nu 6. said before of the Colliars faith 8 Thus they sticke not to name diuers maine articles as for example h Tho. 3. q 25. art 4. Canis catech titul de praecep eccles nu 5. the worship of images
the holy Ghost Now to be inspired of God and to be the true word of God is all one The former is written we see expresly of all Scripture therefore of euery booke and therefore the latter is also written 4 If the Iesuite reply but where is it written that these bookes which we haue be the same of whom it is said they are inspired of God or how know you the Scripture that telleth you so is the word of God I answer this is nothing to the purpose for he desireth onely to know where it is written that these bookes be the word of God and I answer him by naming the places out of the bookes themselues Digression 12. Wherein it is shewed that the Scripture proueth it selfe to be the very word of God and receiueth not authority from the Church 5 It is another question how I know this Scripture that saith so of it selfe to be the word of God for this is knowne first and principally by the illumination of Gods spirit as by the inward meanes f 1. Cor. 12.7.11 and is giuen to euery man to profit withall which worketh all things in all men and then by the testimonie of the scriptures themselues which is the outward meanes which openeth the eyes of the godly the testimonie of the Apostles and Prophets that penned them as Gods secretaries and the ministery of the Church inducing vs to assent These three latter being onely the instruments euery one in his owne order whereby God doth enlighten vs. 6 So that the certaintie of the Scripture is not written indeed with letters in any particular place or booke thereof but g See Scot. prolog in sent q. 2. Cameracens 1. q. 1. art 2. part 2. concil 1. the vertue and power that sheweth it selfe in euery line and leafe of the Bible proclaimeth it to be the word of the eternall God and the sheepe of Christ discerne the voice and light thereof as men discerne light from darknes sweet from sowre h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil epist 1. ad Naz. and know children by their fauour resembling the parents the puritie and perfection of the matter the maiesty of the dispensation i Non mouent non persuadeÌ„t sacrae literae sed cogunt agitant vim inferunt Legis rudia verba agrestia sed viua sed animata flammea aculeata ad imum spiritum penetrantia hominem totum potestate mirabili transformaÌ„tia Ioan. fr. Pic. Mirand exam van doctr gent. li. 2. cap. 2. Which speech of Picus is reported and commended by Posseuinus in Ciceron c. 11. the maiestie of the speech the power that it hath ouer the conscience the certaine prophecies the strange miracles contained in it the great antiquitie beyond all bookes the admirable preseruation of it against time and tyrants the sweete harmony of euery part with other the diuels rage against them that follow it the vengeance that hath pursued all such as haue not obeyed it the successe of the faith contained in it the readinesse of so many millions of men to confirme it with their bloud the testimony of aduersaries and strangers for it the simplicitie of the writers all this and much more shining to vs out of the Scripture it selfe I hope is another maner of assurance then the Church of Romes lying traditions 7 Therefore the Iesuites collection is idle if we must needs admit some other rule beside the Scripture to assure vs that there is any Scripture at all why should we not admit the same to assure vs which is the true sence for we admit both alike that is to say as we reiect the Church froÌ„ being the rule of exposition so do we also disclaime the authoritie thereof in canonization But the Iesuite is of another mind holding possible that vnlesse the authoritie of the Church did teach vs that this Scripture is canonical it should be of small credit with him as k Lib. 3. de authorit Scripturae Hosius speaketh or All the authoritie which the Scripture hath with vs dependeth of necessitie on the Churches as saith l Hier. l. 1. c. 2. Pighius or as m Epist Synod respons de authoritate Concilij pag. 700. Crab. the Councell of Basil saith That is called the holy Scripture which the Church declareth to be holy not onely the decrees and opinions of the Church be authenâ—icke and such as we must without contradiction stand vnto but also her deeds and customes must be vnto vs * Instar habeaÌ„t sanctarum scripturarum in steed of the Scriptures for the Scripture and the Churches custome both require the same affection and fashion or as Wolfangus Hermannus said and n Vbi supra Hosius defendeth his saying as good The Scripture is of no more authoritie then Aesops Fables but that the Church and Popes approue it All which if the Iesuite hold too then you may see what he requireth when he saith we must put some other rule then the Scriptures to assure vs both of the Scripture and of the true sence 8 But in what a miserable case are these men thus presumptuously to tell their followers that which at another time when they are out of the heate of their disputations they dare not stand to but vtterly renounce for o Catech. cap. de praecep eccl nu 16. Canisius saith We beleeue adhere and giue the greatest authoritie to the Scripture for the testimonies sake of the holy Ghost speaking in it p De verb. Dei lib. 1. cap. 2. Bellarmine saith Other meanes may deceiue me but nothing is more knowne nothing more certaine then the Scripture that it were the greatest madnesse in the world not to beleeue them the Christian world and consent of all nations with whom they haue bene in credit so many ages can witnesse they containe not mens inuentions but heauenly oracles q 3. dist 25. dub 3. Biel saith The Catholicke verities without any approofe of the Church of their owne nature are vnchangeable and vnchangeably true and so are to be reputed vnchangeably Catholicke r Comment in Tho. tom 3. p 2. 31. Venet. Gregory of Valence saith The reuelation of the Scripture is beleeued not vpon the credit of any other reuelation but for it selfe D. Stapleton confesseth two things concerning this matter which bewray the weaknesse of the Iesuites assertion Å¿ Defens Eccl. authorit aduer Whitak l. 1. c. 9 first that all the former writings of the Bible may be assured to vs by the latter as for example the old Testament by the authoritie of the new t Triplicat inchoat aduers Whitak in admonit Secondly that the inward testimonie of the spirit is so effectuall for the beleeuing of any point of faith that by it alone any matter may be beleeued though the Church hold her peace or neuer be heard Now if the former may receiue authoritie from the latter then we may be assured of them otherwise then by
the Church and those latter also are certaine to vs else could they not make the other so and why is the Churches authority so absolutely vrged here by the Iesuit when yet in so many cases it may be spared That is not the sole thing that must assure vs without which we may otherwise be secured Digression 13. Shewing against the Iesuits assumption that all substantiall points of our faith are sufficiently determined in the Scripture and the reason why the Papists call for the Churches authoritie 9 Whereas the Iesuite obiecteth against the Scripture that many substantiall points of faith are not expresly contained in the Scriptures this is true of his Popish faith which is in them neither expresly nor by analogie saue that they haue an answer ready t Hosius de express Dei verb. pag. 38. That which pleaseth the Church of Rome is Gods expresse word But of the true faith of Christ u De doctrin Christ l. 2. c. 42. Austin saith Whatsoeuer a man learneth from without the Bible if it be hurtfull there it is condemned if it be profitable there it is found all things which may be learned elsewhere are found there more abundantly x Regul contract q. 95. Basil saith It is necessary and consonant to reason that euery man learne that which is needfull out of the holy Scripture both for the fulnesse of godlinesse and lest they inure themselues to humane traditions which words saith y Non videtur author harum quaestionum admittere traditiones non scriptas Bellar. de amiss grat lib. 1. c. 13 a Iesuite seeme to debarre traditions and the Church of Rome authorizeth the scripture but by traditioÌ„ z In Mat. hom 41. Chrysostome saith Whatsoeuer is required to saluation is all accomplished in the Scripture neither is there any thing wanting there that is needfull for mans saluation Isidorus Pelusiota his scholler a Lib. 1. epi. 369. biddeth we should refuse whatsoeuer is taught vnlesse it be contained in the volume of the Bible b Lib. 12. in Ioh. in illud â—â—ec auteÌ„ scripta sunt vt credatis Cyril Such things as the Apostles saw sufficient for our faith and manners are written that shining in true faith and good manners we might come to heauen by Christ c Comment in Hagg. c. 2. Hierome Whatsoeuer things man find and faine without the authoritie and testimonie of the Scripture as if they were from Apostolicall tradition are smitten by the sword of God d Lib. 3. c. 1. Irenaeus We haue not knowne the order of our saluation by meanes of any but those through whom the Gospell is come to vs the which Gospell they then preached and afterwards by the will of God deliuered to vs in the Scripture to be the foundation and pillar of our faith These places of the Fathers e Bellarm. de verb. Dei lib. 4. cap. 11. Gregor de Valent. anal fid by the confession of the Iesuits themselues shew that all things are written which be necessary for the saluation of all men And so you see the Iesuites rashnesse For if many substantiall points of faith be not set downe then some things necessary are wanting for euery substantiall point is necessary for all men 10 But yeeld the Iesuite that the Church shall be the rule we speake of to assure our conscience and then aske him who shall be this Church whereto he wil answer none but the Pope and his crew of Cardinals nay none but the Pope himself as I haue shewed alreadie and shall declare hereafter who if he leade thousands of people by troupes to hell eternally to be damned with himselfe there yet no man might presume to reproue him because he is iudged of no man f Dist 40. c. Si Papa saith the Canon law which the Iesuit will kindly take too if ye put him to it 11 And how will this Church expound the Scripture when you haue yeelded your self vnto her for no doubt she will discharge the office faithfully which she laboureth for so eagerly Let Cusanus the Cardinall tell you how for I hope he neuer recanted this point as g Stapl. counterbl l. 3. c. 36. pag. 358. they say he did another of greater truth thus he writeth h Epist 2 pag. 833. The Scripture is fitted to the time and variably vnderstood so that at one time it is expounded according to the fashion of the Church and when that fashioÌ„ is changed the sence of the Scripture is also changed i Epist 3 pag. 838. Againe when the Church changeth her iudgement God also changeth his k Epist 7. pag. 857. And no maruell seeing the letter of the Scripture is not of the essence of the Church if the practise of the Church at one time interprete the Scripture of this fashion and another time on that And let the Popes lawyers tell you that say l De translat episcopi c. Quanto in Gloss § Puâ—i The Pope hath a heauenly iudgement and maketh that to be the meaning which is none because in those things that he pleaseth to haue go forward his will is a law neither may any man say why do you so for he may dispense aboue all law So that this is the plaine English wherinto all the Iesuites doctrine concerning the authoritie of the Church is resolued and whatsoeuer any of them say yet their halting in the end cometh all to it and good reason for the Pope is a fast friend to the Romane Church c. § 10. Fourthly this rule of faith which we seeke for must be such that whosoeuer do find it and hauing found it will diligently attend vnto it obediently in all that it teacheth yeeld assent vnto it shall sufficiently in all points be instructed as touching matters of faith in such sort that none that yeeldeth this obedient assent in all points to the teaching thereof can fall into errour of faith But there be many that hauing found the Scripture do with an obedient mind diligently reade it and yeeld assent to euery sentence and word written in it acknowledging whatsoeuer it saith to be the word of God and yet are not sufficiently instructed but may and do sometimes grosly and obstinately erre in matters of faith as it is most euident since men of contrarie minds in religion do in maner aforesaid reade the Scriptures acknowledging them to be the word of God and yet continue opposite in opinion and so one of them in errour Therefore the Scripture alone is not that rule sufficient of it selfe to instruct euerie one in all points of faith The Answer 1 This is the Iesuites third argument against the scriptures and it is thus framed That which doth not instruct such as find it and obey it in all points of faith and preserue them from error is not the rule But the Scripture doth not instruct such as find it and obey it in all points of faith and
without testimonie of miracle giue assurance to others that he is thus taught especially in such sort to make them forsake the teaching of the catholike Church which by plaine proofes and testimonies of Scripture they do know to be taught of God Nay they ought not in anie sort to beleeue him but rather to esteeme him as one of those of whom it is said Ezech. 13. Vae Prophetis insipientibus qui sequuntur spiritum suum nihil vident dicunt ait Dominus cum ego non sum locutus Neither is it sufficient that these men alledge words of Scripture for that which they say because euery sect-maister alledgeth Scripture for his opinion yea the diuell himselfe for his purpose bringeth words of Scripture Math. 4. The Answer 1 These two conclusions might easily be granted without further examinatiō if the Iesuit had not a further reach in them thē the words pretend For what Protestant thinketh that any priuate mā or any company of men how learned soeuer or any mans naturall wit and learning is the rule of faith which honour we giue to the spirit of God in the Scriptures only But the Iesuit aimeth at those which in cōparison of the rest of the world being but priuate men particular Churches haue examined refused the Romane faith as Wicklieffe Hus Luther and the Churches of England Scotland and Germany haue done that so hauing in his former conclusion pluckt the Scriptures from you he might also in these two bereaue you of such faithfull Pastors as God hath stirred vp from time to time to instruct you and when he hath done in his last conclusion obtrude vpon you his Papall consistorie If he meant Priuate men wits learning and companies as they are opposed to diuine and spirituall he said well for no such priuate men wits learning or companies may be heard against the present doctrine and this is well proued in the Iesuits discourse but vsing it in that sence as it is opposed to common and vsuall a Priuatum accipio vt opponitur communi spiritui Mart. Peres de Tradit part 2 assert 4. pag. 48. which the Papists alway do his conclusions are vntrue viz. that nothing may be receiued which priuate men or particular companies teach against that which is surmized to be the Catholicke Church For in matters of religion it maketh no matter whether the teachers be many or few publicke or priuate persons as long as they teach the faith and expound the Scriptures truly For a true exposition is publicke though the companie that giue it be priuate and a false exposition is priuate though the Church that vrge it be neuer so publick yea though it came from a generall Councell And so this is to be holden concerning priuate men and companies that they may sometime be infallibly assured of the truth against a publicke multitude as the Romane Church for example and hauing the Scripture for their foundation may teach and beleeue against it in which case though their persons and wit and naturall learning be not the rule yet as long as they follow the Scripture which is the rule we are bound to heare them This being all that we hold and that which the Iesuite in these conclusions girdeth at now I come to examine his arguments against it 2 First he saith all mens wit and learning is humane natural and fallible therfore no mans wit or learning can be the rule which must sustaine our faith diuine supernaturall and infallible Wherto I answer granting the whole argument for we say not any mans learning is the rule or any companie of men the foundation of our faith but the contrary as I haue said onely we hold they may be so assisted by the holy Ghost that they may interprete the Scriptures truly and infallibly against a company as big as the Romane Church And this is a full answer to the second conclusion 3 Next in his third conclusion he saith No priuate man can be this rule at least when he teacheth contrary to the receiued doctrine of the Catholicke Church because Saint Paul saith If any preach any other Gospell then then which we haue preached vnto you let him be accursed This text is b Rhem. vpon Gal. 1.8 commonly vrged against Luther and Caluin for preaching otherwise then the Romish Church beleeueth whereby you may see what the Iesuite driueth at in these two conclusions But I answer though this text proue that no priuate man is the rule of faith and that no teaching may be receiued against the Scriptures yet there is nothing in it against such as resist a false Church though they be men neuer so priuate For Saint Paul speaketh of the doctrine which he had taught not which euery Church calling it selfe Catholicke may possible hold and of it he saith Let him be accursed that preacheth otherwise Now c Phil. 3.1 Iren. l. 3. ca. 1. Niceph. Callist l. 2. c. 34. all that the Apostle preached is written in the Scriptures and so he accurseth none but such as teach against them forbidding all men to preach against the Churches doctrine consenting with the word But when any thing deflecteth from that it may and must be excepted against euen by priuate men else this very text accurseth them for consenting to it Thus d Contra lit Petiliā Donat. l. 3. c. 6. de Vnitate Eccles cap. 11. Austin expoundeth the place If we or an Angell from heauen declare vnto you either concerning Christ or his Church or any other matter belonging to our faith or life any thing but that which you haue receiued in the writings of the Law and the Gospell let him be accursed See Austine preferring the Scripture aboue all things expoundeth the place against such as teach any thing concerning faith and manners let the Iesuit mark this but that which is contained in the Scripture and the Iesuite begging the question talketh idlely of his Romane Church 4 His second argument to proue his third conclusion is that the priuate spirit is not infallible and plainly knowne Whereto I answer that this is false meaning priuate as the Iesuite doth I haue distinguished it for a smal company holding against a multitude as e 1. Reg. 22. 23. Michaiah did against 400. Prophets may be directed by the spirit of God in the Scriptures which are infallible plainly knowne But neither thēselues nor any other can be sure they are thus taught I answer this is vntrue for the Scripture is a light and knowne by the sons of light and by it they may be assured Now they that be thus assured are infallibly sure they are taught by the holy Ghost for f 2. Tim. 3.16 All Scripture is inspired of God and containeth the teaching of the holy Ghost But there is no promise in the Scripture to assure him he is thus taught Yes for the Scripture promiseth that euery doctrine is of God that consenteth with it and
this consent a man may infallibly know or else in vaine had g Act. 17.11 the Beraeans searched the Scriptures to see whether those things were so as Paul and Silas preached and in vaine did h Isa 8.20 the Prophet send the people to the law and to the testimonie if thereby one could not be secured But many perswade themselues they are taught by the spirit and yet are deceiued and this may be such a perswasion I answer i Greg. de Valē tom 3. disput theol disp 1. q. 1. punct 1. Stapl. princip doctr l. 8. c. 22. Triplic in admonit ad Whitak the Papists cannot denie but there is a heauenly light which assureth the children of God of it selfe and Saint Luke k Luc. 1.4 saith the writing of his Gospell was able to giue the certaintie of those things whereof Theophilus was instructed and l Col. 2.2 Saint Paul was exceeding carefull that the Laodiceans might haue the full assurance of vnderstanding to know the mysterie of God Now will the Iesuite denie all this assurance and call it but a perswasion which is concluded from the testimonie of the word Will he reiect the light of the Scripture and witnesse of the holy Ghost which worketh all things in all men m 1. Ioh. 5.10 Ioh. 7.17 that they may see it n 2. Cor. 4.4 whose eyes the God of this world hath not blinded But some are deceiued True o 2. Thess 2.11 such as haue strong delusions to beleeue lies p 2. Cor. 3.14 or a veile ouer their heart in reading but how followeth this some are deceiued therefore all But who without testimonie of miracle or some other infallible proofe dare arrogantly affirme that he onely is not deceiued I answer the triall maybe made without miracles which q His booke against the transt of the Scripture cap. 3. D. Standish a Papist saith were giuen but for a time as Austine in his dayes did witnesse saying he that would looke for a miracle then was a miracle to the world himselfe But without some other infallible proofe it cannot which proofe is the Scripture it selfe more infallible then either r Luc. 16.31 miracles or ſ 2. Pet. 1.19 visions and to rely vpon it is no arrogancie but obedience which some men doing against the Romish heresies not they onely saw the truth but more saw it with them whom t 1. Reg. 29.18 God reserued to himselfe in all countries though the Iesuite and his partakers were none of them 5 His third argument followeth No man teaching against the Catholick Church can assure others that he is taught of God vnles he haue the testimonie of miracles therefore no priuate man can be this infallible rule of faith I answer granting the conclusion that no priuate man is the rule of faith yet a priuate man as I haue distinguished teaching against the Romish church falsly termed Catholick may giue infallible assurance of his teaching without miracle as I haue said already here wil declare further by answering the Iesuits confused discourse more particularly 6 First he saith It is not Gods manner to teach men immediatly by himself but by meanes of his Church and Pastors Whereto I answer that neither do we say these priuate men of whom the question is were taught immediatly by inspiration but had their knowledge by meanes of the scripture truly taught in the Church according to the manner touched in u Rom. 10.17 Mal. 2.7 Eph. 4 12. the three texts alledged onely we say the Papacie was not this Church nor the Priests thereof those pastors and doctors whom God had put in his Church that from their lips the faith might be required but they were degenerate into rauening wolues and Antichristian heretickes and such these priuate men both Pastors and people proued them to be by the Scriptures as when the Pharises x Math 5.20 15.3 16.6 12. 23.13 had generally corrupted the law y Marc. 14.64 Ioh. 7.48 8.13 9.22 42. denying Iesus to be Christ z Ioh. 5.39 he reproued them by the Scriptures But suppose one thinke himselfe to be immediatly taught of God how should he giue assurance to others that he is so taught vnlesse he had miracles I answer assurance of immediate teaching he can giue none neither is it needfull for I know no particular man or Church of the Protestants that pretendeth immediate teaching but we all confesse and proue the Scriptures and Pastors of Christs true Church haue taught vs and hereof we dayly giue assurance to those that haue hearts to beleeue But how can priuate men be assured without miracles This is answered alreadie a Hom. 3. de Laz. Chrysostome saith God hath left vs the Scriptures more firme then any miracle And to them Austine reuoketh vs from miracles b De Vnit. eccl c. 16 Say not these things are so because such a one did such and such maruels but let them proue their Church by the canonicall bookes of the Scripture and by nothing else these are the demonstration of our cause these are our foundation these are our grounds whereupon we build But no man can giue assurance he teacheth true that teacheth men to forsake the Catholicke Church that is taught of God I answer the Iesuite saith true in this and c Mat. 28.20 Ioh 14.16 16.13 the texts alledged proue well that Christ abideth with this Catholicke Church for euer But he should haue remembred that these priuate men taught vs to forsake nothing but the Papacie prouing the same to be the kingdome of Antichrist And as for the Catholicke Church it consisteth in these men alone whom the Iesuite calleth priuate though he and his fellowes very foolishly haue arrogated the name to themselues For they are Catholickes which be of sound faith and good life saith d Qu. in Mat◠c. 11. Austine not they e Apoc. 2.2 which say they are Apostles and are not but are found liers or f vers 9. calling themselues Iewes are the synagogue of Satan 7 Therefore also the Iesuite may preach his text of vae prophetis Ezech. 13.3 to his Cleargie at home g Dist 40. Si Papa who are bound to the Popes spirit though he leade them to hell For to follow the Scripture and Gods spirit speaking publickly in the same is not to follow a mans owne spirit which the Prophet condemneth And whereas he concludeth that it is not sufficient to alledge words of Scripture because euery sectmaster yea the diuell alledgeth Scripture for his opinion I answer that neither do we thinke it enough to alledge words of Scripture but the Scripture truly applied which neither the diuell nor sectaries nor Papists can do But what a loose kind of reasoning is this the diuell alledgeth Scripture therefore the Scripture is no sufficient warrant For did not our Sauiour confute the diuell by only Scripture rightly vnderstood
though he alledged the words thereof absurdly wrested The sheepe therefore casteth not away her fleece though the wolfe sometime put it on else the Iesuite must renounce the authoritie of his Church also because sectmasters sometime alledge it But euen as he will say they alledge it indeed but yet either not the true Church or the true Church not truly so I say sectmasters alledge the scripture indeed but either not the true Scripture or the Scripture not truly And let the Iesuite remember that h Defence of the censure against Chark pag. 166. a good friend of his excuseth the blasphemous comparison of those that liken the Scripture to i CeÌ„sur Colon. pag. 112. Pigh hierarch l. 3. c. 3 p. 103. and others a nose of waxe by this that heretickes wrest and detort it as a nose of waxe is bowed into many formes Digression 15. Against the two former conclusions shewing that priuate and particular companies may sometime be assured of the truth against a pretended Catholicke companie 8 Because the Iesuite pleadeth so for his Catholicke multitude let him consider the Scripture k 1. Thes 5.21 1. Ioh. 4.1 biddeth all men trie what they are taught l Act. 17.11 commending them that examined euen the Apostles teaching and m Math. 7.15 24.4 Esa 8.20 Ier. 23.16 Rom. 16.17 commaunding to beware of false Prophets and n Ios 1.18 Ioh. 5.39 to search the Scriptures o Heb. 5.14 that we might haue our wits exercised to discerne good and euill all which were to no purpose if when we had done we neither could by reading attaine to any certaintie or hauing attained might not hold it against a multitude but were still bound to referre the matter to them which are suspected and whose iudgement is the very thing to be examined Againe p 1. Reg. 22.15 one Michaiah defended the truth against 400. Prophets q Niceph. lib. 8. cap. 19. one Paphnutius directed the whole Councell of Nice Christ and his Apostles withstood the whole Iewish synagogue and r Iob 32.6 Elihu one yong man rebuked the ancients 9 Saint Chrysostome hath a discourse about this point which I thought fit to be propounded A Gentile Å¿ Homil. 33. in Act. saith he cometh and saith I would be a Christian but I know not which side to cleaue vnto many dissentions are among you and I cannot tell which opinion to hold euery one saith I speake the truth and the Scriptures on both sides are pretended so that I know not whom to beleeue to this Chrysostome replieth Truly saith he this maketh much for vs for well might you be troubled if we should say we rely vpoÌ„ reasoÌ„ but seeing we take the Scriptures which are so true and plaine it will be an easie matter for you to iudge and tell me hast thou any wit or iudgement for it is not the part of a man barely to receiue whatsoeuer he heareth but if thou mark the meaning thou maist throughly know that which is good When thou buyest a garment though thou haue no skill in weauing yet thou satst not I cannot buy it they deceiue me but thou doest all things that thou maist learn how to know it say not then I am a scholler and wilbâ— no iudge I can condemne no opinion for this is but a shift and a cauill and let vs not vse it for all these things are easie To the same effect saith t Comment in Nah. c. 2. in fine Hierome It is alway the diuels endeuour to bring the waking soule asleepe therefore at the comming of Christ and his word and the Churches doctrine and when Nineueh that sometime was so beautifull a whore shall haue her end the people which before was lulled asleepe vnder their teachers shal be lifted vp and hasten towards the mountaines of the Scriptures the mountaines Moses and the Prophets and the Apostles and the Euangelists which are the mountaines of the new Testament and when they come to these mountaines and shall be occupied in the reading thereof if they finde none to teach them then their endeuours shal be approued because they flew to the mountaines and the slothfulnesse of their teachers shall be detested Did Hierome in these words expound a Prophet or Prophecy himselfe concerning these later times wherin the whore of Babilon drew toward her end and the profound sleepe of the Romish teachers was such that men were faine to flie to the Scriptures wherby they directed both the slothfulnesse of their labor and the coruption of their doctrine And why not when in many cases the peoples eares are holyer then the Priests heart as the same Hierome saith in u Ad PaÌ„mach adâ—e erro Ioh. Hierosolym another place 10 Moreouer let the Iesuite consider that the learned of his owne side haue left written as much as we say in defence of priuate men that so it may appeare what truth there is in his conclusion when his owne Doctors confute it For thus writeth x Part. 1. de Elect elect potest cap. significasti In concernentibus fidem etiam dictum vnius priuati esset praeferendum dicto Papae si ille moue retur melioribus c. Panormitan One faithfull man though priuate is more to be beleeued then the Pope or a whole Councell if he haue better reason on his side and authoritie of the old and new Testament y De exam doctrin part 1. consid 5. And Gerson more fully The examination and triall of doctrines 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 again some lay man not authorised may yet be so excellently learned in the Scripture that his assertion shall be more to be credited then the Popes definitiue sentence For the Gospell is more to be credited theÌ„ 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 z And yet if the Pope neuer so little anger theÌ„ they write asmuch at this day Non saluat Christian quod pontifex constaÌ„ter affirmat praeceptum suuÌ„ esse iustum sed oportet illud examinare se iuxta regulaÌ„ superius datam dirigere tract de interdict composit à Theolog. Venet prop. 13. I know not what these men would haue writ if they had now liued in the Popes Seminaries but this you see they writ before Luther was borne or Seminaries were erected that the Scriptures be the rule to try al things by and the priuatest man that is may by them iudge yea conuince and refuse the Pope and his Councels Which is all that we say for priuate men that hauing the Scripture for their foundation they taught and beleeued against the
Romish multitude and though their persons were not the rule yet when they followed that which is the rule we beleeued them § 13. The fourth and last conclusion of this question is that this infallible rule which we ought obediently to follow in all points of faith is the doctrine and teaching faith and beliefe of the true Church This I proue Because to this agree all the conditions which I said to be requisite in the rule of faith First this is a thing infallible as shal be proued Secondly it is a thing easie to be knowne Thirdly it is such a thing as may vniuersally resolue and determine vs in all questions and doubts and instruct all sorts of men in all points of faith And consequently whosoeuer will obediently yeeld assent to this rule in all points as we all professe in our Creed saying Credo Ecclesiam catholicam shall not erre in anie point That these three conditions of the rule of faith agree to the doctrine and teaching of the vniuersall or catholike Church I proue The Answer 1 We would not stand with the Iesuite about this conclusion but freely grant it if no more were meant thereby then the words make shew of that the doctrine and faith of the vniuersall Church is the rule of faith For that doctrine is onely the contents of the Scripture which we yeeld to be the rule For a In 1. Ep. Ioh. tract 3. Austin saith Our mother the Church giueth her children milk out of her two brests the old and new Testament But he hath a further reach and meaneth a higher matter First that the Churches word and authoritie is the rule without referring the same to the Scripture Secondly that the Church of Rome is this true and vniuersall Church Thirdly that all the authoritie and efficacy therof is in the Pope alone This is the plaine English of the conclusion howsoeuer the words be faire and cleanely and the Iesuite defending it must shew all the properties of the rule to appertaine to the present Church and Pope of Rome or else he doth but trifle and spend time Digression 16. Shewing how the Papists pretending at euerie word the Catholicke Church meane nothing thereby but the Popes determination 2 First howsoeuer these words be tollerable the doctrine teaching faith and beliefe of the true Church is the infallible rule in all points to be followed yet the Popish meaning is absurd that whatsoeuer the Church teacheth though it be not contained in the Bible must be accepted as matter of faith and that vpon her owne authoritie Yet thus they hold as I haue b Digress 1. c. 6.9 shewed and may further be perceiued by the Iesuites words in this section Whosoeuer will yeeld assent to the Church in all points as we professe in our Creed saying I beleeue the Catholicke Church shall not erre in any point Which words of the Creed meaning no more but c Ruffin expos Symbo that we beleeue there is one holy Catholicke Church whereof our selues are members he expoundeth of yeelding assent in all points to it which exposition may be further vnderstood by that which d Staplet def eccles potest adu Whitak l. 1. cap 9. Rhem. annot 1. Tim. 3.15 Bristo dem 44. other Papists say more fully I beleeue the Catholicke Church the literall sence whereof is that thou beleeuest whatsoeuer the Catholicke Church holdeth and teacheth are to be beleeued Which exposition is a glosse beside the text And yet this is tollerable in comparison of the next 3 For hauing deuolued all power ouer to the Church in the next place they define this Church to be the Romane company For e Mot. 12. in marg Bristo saith The Romane Church is the Catholicke Church and f Annot. Rom. 1 8. idem B. roÌ„ Annal. tom 1. an 58. nu 49. See Posseu bibl select lib. 4. c. 13. â— Interdum quoqueâ—aud sâ—â—iâ— the Rhemists The Catholicke and Romane faith is all one Wherein their meaning is to win authoritie to the Romish faction perswading men there is no saluation but in that religion and making roome for themselues in all those places of Scripture which commend vnto vs the Catholicke Church of Christ Which is a iest so grosse that it deserueth to be smiled at rather then confuted And yet it stayeth not here neither but goeth a degree further which me thinketh is a note aboue éla 4 For as they take all authoritie and sufficiency from the Scripture and giue it the Church so all the Churches authoritie they giue to the Pope So saith Gregory of Valence g Dispuâ— theo tom 3 â—isp 1. â—u 1. punct 1. p. 24. Item Cater 22 q. 1. art 9. 10. Dom. Ban ibid. apud D. Tho nam Pro eodem omnino reputatur authoritas Ecclesiae vniuersalis authoritas concilij authoritas sum mi pontificis By the Church we meane her head that is to say the Romane Bishop h Analys fidei pag. 136. In whom resideth that full authoritie of the Church when he pleaseth to determine matters of faith whether he do it with a Councell or without Thomas saith i 22. q 1. art 10. The making of a new Creed belongeth to the Pope as all other things do which belong to the whole Church k 22. qu 1 â— art 2.3 Yea the whole authoritie of the vniuersall Church abideth in him l Defens fid Triâ—ent lib. 2. Andradius saith All power to interpret the Scripture and reueale the hidden mysteries of our religioÌ„ is giuen from heauen to the Popes and their Councels Yea m Decis aur cas part 2 l. 2. c 7 nu 40 saith Graffius The common opinion is he may do it without them And so n De Christ l. 2 c. 28. saith Bellarmine Himselfe without any Councell may decree matters of faith And o Sum Syluest verbo fides nu 2. Syluester The power of the Catholicke Church remaineth all in him And p De Planctu Eccl. lib. 1. artic 6. Aluarus Pelagius We are bound to stand to his iudgement alone rather then to the iudgement of all the world beside And the canon Law saith q In Sext. extt. Ioh. 22 tit 14 c. cum inter in gloss It were heresie to thinke our Lord God the Pope might not decree as he doth r Dist 19. in Canonicis glos ibid. Yea his rescripts and decretall Epistles are canonicall Scripture Stapleton Å¿ Praefat. Princip fidei doctrinal saith The foundation of our religion is of necessitie placed vpon the authoritie of this mans teaching in which we heare God himselfe speaking And finally the Iesuite himselfe t §. hereafter saith All Catholicke men must necessarily submit their iudgement and opinions either in expounding the Scripture or otherwise to the censure of the Apostolicke seate and God hath bound his Church to heare the chiefe Pastor in all points By all which we see what is
all things is infallible which if it were granted yet were it too short to proue that therefore this Church were the rule of faith For euery infallible thing whose teaching is most true is not yet in the ordinance of God set apart to instruct vs. As the Angels of heauen for example are not the rule of our faith though a Fr. Suarez in Tho. to 1. disp 42. sect 1. they haue all the graces and glorie that a creature can haue and consequently the grace of infallibilitie Let this be noted in the first place 2 But yet the doctrine and teaching of the Church is not in all points infallible and most true neither meaning this doctrine not of the Scriptures but of the Churches ministery in propounding and following the same for in her ministery and manners she may and doth erre as shall appeare in my answer to the Iesuites reasons throughout this section But first the question must be made plaine For to say as he doth here and euery where in this question that the teaching of the vniuersall Catholick Church is infallible not subiect to error is an improper speech not incideÌ„t to the question because that Church comprehendeth all the triumphant Church in heauen which neither can be vsed neither do we charge it with error but confesse it to be b Ephes 5.27 glorious not hauing spot or wrinkle or any such thing All the question is of that part of the Catholick Church which dwelleth here on earth professing the name of Christ and liuing in warfare against the world and Satan called the Church militant Which so distinguished we hold to be subiect to error both in manners and doctrine And the Iesuite of necessitie by the vniuersall Church must vnderstand onely this part thereof because this part onely is apt to teach vs and hath ministerie in her hands or else he disputeth confusedly not distinguishing the termes of the question 3 This being noted now I come to the discourse which may all be concluded in this syllogisme that we may the better iudge of it That 1. vnto which Christ hath promised his owne presence and the presence of his spirit for euer to the worlds end 2. which hath commission from God to teach all nations 3. which all men are commaunded to heare in all things 4. they that heare it are warranted as if they heard Christ himselfe 5. they that heare it not are threatned as if they despised Christ himselfe that is free from error and the doctrine thereof in all things is infallible But such is the Church that concerning it Christ hath 1. promised 2. giuen commission 3. commanded 4. warranted and 5. threatned as is aforesaid Therefore the Church is free from error and the doctrine thereof in all things is infallible This is the summe of all this section whereto I answer by denying both propositions and the reason is for that they consist of Scripture falsly expounded and applyed and this my answer I set downe more particularly in that which followeth wherein I will examine euery text as it is alledged and make it plain that neuer a one of them proueth the conclusion 4 The first place is Mat. 28.20 Lo I am with you alway to the worlds end But I answer 1. this was a personall promise made onely to the Apostles and so cannot be extended to all the Church if we will speake of the words properly according to their immediate sence 2. To whomsoeuer it belongeth the meaning is c Iansen concord Eâ—ang cap. 149. that howsoeuer his bodily presence ceassed yet his prouidence should neuer faile to preserue comfort them in all their troubles and helpe them in all their actions and by degrees so enlighten them also that they should not perish in their ignorance but be led forward to more perfection This must needes be granted to be all that is meant First because Christ is not absent from his people euery time they fall into an error but remaineth with them still for all that either forgiuing it or reforming it Secondly this promise notwithstanding yet afterward d Gal 2.11 vide August de Baptism cont Donat. l. 2. c. 1. de agon Christian c. 30. Thom. in ep ad Gal. c. 3. lect 3. Peter one to whom the promise was made erred against the truth of the Gospell and was therefore by Paul rebuked and resisted to his face which thing could not haue fallen out if this promise had exempted the Church from all error Thirdly if it priuiledge the whole Church from error because it is made to it then consequently it priuiledgeth the particular Churches Pastors and beleeuers therein because it is made to them likewise but experience sheweth these latter may erre and therefore the meaning must needs be as I haue said Fourthly e See §. it is a ruled case among the Papists that the Pope may erre which could not be if these words of Christ meant the Church of Rome and that infallible iudgment which the Iesuite talketh of As for his glosse vpon the words that Christ in them should promise his continuall presence not for a while then nor for a while now but for euer it is altogether either idle and inept For he can name no Protestant that euer thought Christ was at any time absent but we all constantly beleeue he alway was is and shall be with his Church to the end 5 The second and third places are much like the first Iohn 14.16 I will pray the Father saith Christ and he shall giue you another comforter that he may abide with you for euer And Iohn 16.13 When he is come which is the Spirit of truth he will leade you into all truth But I answer two things First these words are properly extended to the Apostles promising f Act. 2.4 that which was performed immediatly after Christs ascention and ought not to be stretched any further Which being so they conclude somewhat for them but little for the Church because euerie grace belongeth not to the Church in all ages that was giuen the Apostles Secondly applying them to the Church also the meaning is that the holy Ghost should neuer forsake it but perseuere in teaching it all truh which is simply necessary to saue it according as the Church is able to learne it which he doth by meanes of the Scripture though not at all times alike perfectly but so as he endueth it with all holines and yet many sins are found in it This interpretation must needs be allowed for three causes first the Apostle saith of himselfe and the Church g 1. Cor. 13.9 Now we know but in part and prophesie in part Which were not true if these words of Christ had secured the Church in all things and in euery truth for the part cometh short of the whole Secondly this promise belongeth as well to one Apostle as another yea h 1. Ioh 2.20 to all the faithfull as wel as to the
that Moses taught wherein onely they might be followed and no further u Lib. 3 in Mat. cap. 23. Ferus saith that Christs commandement Obserue and do whatsoeuer they bid you bound them not to obserue all the decrees of the Pharises but so farre forth as they agreed with the law in like sort he said to the Apostles and their successors He that heareth you heareth me and he that despiseth you despiseth me but Matthew had set downe before that he charged them to preach the Gospell whereby it appeareth that the Apostles must be heard but so farre forth as they be Apostles that is as they do Christs message and teach the things which Christ commandeth but if they teach other things or contrary to Christ then are they no more Apostles but seducers and not to be heard Which exposition of Ferus a Papist excludeth you see the Iesuites collection for the infalliblenesse of all the Prelates doctrine and giueth the people libertie to examine it by the Gospell 9 Neither did any of the auncient Fathers vnderstand the place otherwise for Austine in x Ep. 165. ad Generos the place alledged onely affirmeth two things first that in the Church of Rome there had bene a continuall succession of Bishops from Peter to Anastasius who then liued which he saith because the Donatist in his epistle to Generosus had pretended a certaine succession of Bishops from Donatus the beginner of that sect and to satisfie him that if succession were to be stood vpon then there might a succession of better likelihood be brought against him Secondly he affirmeth that in all this Romane succession there had bene neuer a Donatist and though there had yet should the people of God incurre no danger thereby because Christ hath forewarned them of euill ouerseers that they follow their teaching and not their doing In all which discourse what one word is there whereby it may be gathered that Austine thought as the Iesuite doth that in all points we must do according to the doctrine of the Prelates or that the Church and Bishops of Rome can erre in nothing for the succession mentioned implieth no such matter for any thing that Austine saith And the other words Our Lord hath prouided for his Church by saying of euill Prelates Do what they say but not what they do can shew no other meaning in him then was in Christ and how Christ meant them I haue alreadie set downe the summe whereof is that no Christian man forsake the vnitie of the Church for the Pastors euill life but that still they heare them and follow them as long as they teach out of the chaire that is according to the doctrine of Moses and Peter from which the Romish Church is departed long ago So that those words Do what they teach being referred to the former they sit in Moses chaire must be expounded ioyntly with them Do what they teach out of the chaire which being granted how followeth it from hence that therefore the teachers can erre in nothing 10 The last place is Math. 18.17 If he refuse to heare the Church let him be vnto thee as a heathen and a publican Which words the Iesuite saith containe a threatning against such as do not in all things follow the Church y Bellarm. de verbo Dei l. 3. c. 5. Eman. Sa. Not. Mat. 18.17 meaning the Pastors of the Church Whereunto I answer two things first it followeth not that the Church cannot erre because we are bidden to heare it for so we are commaunded to z Rom. 13.1 obey magistrates and yet they may commaund things vnlawfull and a Act. 4.19 Dan. 3.18 6.10 in such a case they must not be obeyed It was a law to the Iewes that b Deut. 17.8 in matters of weight they should repaire to the Priest and do according to that which he should iudge without declining from it yet Vriah and Annas and Caiaphas were not of infallible iudgement Therefore the meaning is that we must obediently heare the Church and yeeld vnto it not simply in all things but conditionally as long as it speaketh things agreeable to the word of God as was answered to the former places Secondly the things properly which Christ here mentioneth and wherein he biddeth vs heare the Church are not determinations of faith but Church-censures and admonitions wherein it is cleare the true Church of Christ may sometime misse it and be admonished by her children notwithstanding this threatning of Christ as when c Ioh. 9.3 4. the Iewes excommunicated him that was borne blind and d Niceph. l. 12. c. 33. the East and West Churches censured one another about the keeping of Easter For e Hieron comment in Math. c. 16. ignorant Bishops and Elders sometimes take vp the seueritie of Pharises condemning the innocent and acquiting the guiltie Pope Innocent saith in f Decretal Greg. lib. 5. de sententia excom cap. 28. A nobis est saepe the Canon law Gods iudgement alway leaneth vpon the truth which neither deceiueth vs nor is deceiued it selfe But the Churches iudgement oftentimes followeth opinion which many times falleth out both to deceiue vs and to be deceiued it selfe Whereby it cometh to passe sometime that he is loosed in the Church who is bound with God and he loosed with God who is wrapt in the Churches censure Vpon which words g Super 5. de sententia excom à Nobis 2. Panormitane writing saith A generall Councell representing the whole Church may very well erre in excommunicating him that should not be excommunicate Whereby we see the Church may erre in her censures notwithstāding these words of Christ And if in censures then let the Iesuit yeeld a sound reason why not as wel in points of faith or else confesse the words of Christ to be meant as I haue said § 15. Worthily therefore doth S. Paul call this Church Columna firmamentum veritatis 1. Tim. 3. the pillar and ground of truth Also S. Austin in lib. contra Cresc giueth this generall aduice Quisquis falli metuit huius obscuritate quaestionis Ecclesiam de illa consulat quam sine vlla ambiguitate Scriptura sancta demonstrat Whosoeuer is afraid to be deceiued with the obscuritie of this question let him require the iudgement of the Church which without ambiguitie the holy Scripture doth demonstrate By which words he sheweth vs that the way not to be deceiued in an obscure question is to aske and follow the iudgement of the Church The Answer 1 There is no man denieth but it is a good way not to be deceiued in an obscure question to aske and follow the iudgement of the Church so it be the true Church which the Romane companie is not But yet neither is it the onely way as I haue touched alreadie nor if it be doth it hence follow that therefore it selfe is the rule and free from all blemish of error because the
ministerie thereof may be a condition subordinate for the obtaining of that which is the rule As a Ioh. 4.29.39 the woman of Samaria was a good meanes to bring her countrimen to Christ that knew him not and yet their beleefe was not built on her b ver 42. but on that which she reuealed to them And c Ier. 6.16 God biddeth vs by his Prophet Stand by the wayes and behold and aske for the old way which is the good way though in the meane time the persons to be asked are our direction no further then while they point to the old way And the Prophet biddeth d Hag. 2.12 Aske the Priests concerning the law and saith e Mal. 2.7 The Priests lips should preserue knowledge and they should seeke the law at his mouth for he is the Angell of the Lord of hoasts yet these Priests many times spake vntruly being deceiued themselues and deceiuing others And so may it happen to the Pastors of the Church 2 All which notwithstanding the Church abideth still the same that Saint Paul calleth it the pillar and ground of truth in that the truth is no where else to be found Which that I may shew the beter it is to be noted that f Iul. Pol. Onomast lib. 8. pag. 454. Scol Aristoph Nub. Rosin antiq Rom. l. 8 c. 2. Alex. ab Alexand. genial dierum l. 6. c. 23. in old time the Gentiles vsed to write their lawes in tables and so hang them vp on pillars of stone that the people might reade them as Proclamations are nailed to posts in market townes and somtime g Phauorin Hesych Lexic verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they whited the pillar and so wrote the lawes vpon it h Lexic decem Rhet. Harpocration saith they reared vp straight pillars of stone and so wrote their lawes vpon them And it was also an ordinary thing that they had other pillars like the Pasquill in Rome i Eustach Il. λ. Suid. verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereupon whosoeuer listed hung their Epigrams or libels that they would haue knowne Now the Apostle describing the Church likeneth it to one of these pillars whose vse was no more but to shew that which hung thereon it selfe not being the law but that whereupon the law was hung For so the true faith written in the tables of the Scripture whereunto the world will giue no testimonie is fastened to the Church as to a stately pillar and strong supporter that there it may be seene and holden out vnto vs. Hence the Iesuite can challenge no more but that the Church is vnto vs a witnesse and vpholder of the faith and alway preserueth it which we denie not but in the meane time he forgetteth that it is one thing to hold out the rule and another to be the rule it selfe and he that saith the Church is the supporter of truth doth not say withall that the Pastors can neuer erre or faile in deliuering any part thereof The Apostle saith the former but the Iesuite onely beside the text affirmeth the latter 3 This exposition must needs be granted for foure reasons first it is called the pillar of truth in no other sence then k Eph. 5.27 elsewhere it is called glorious without spot or blemish or blame but it is certaine that the puritie there mentioned is mingled with some imperfection therefore it is also certain this vpholding of the truth is not free froÌ„ all error Secondly Paul in this place sendeth not Timothy to learne of the Church which he should do if the Iesuits conceit were sound but l vers 14.15 wisheth him to teach the Church out of the Scriptures that so it might be the pillar of truth Thirdly that which the Apostle saith in these words is true of euery particular Church but of euery particular church it is not true that it caÌ„not erre for we see they may as did m Act. 20.30 Apoc. 2.4 this of Ephesus concerning which the Apostle saith here it is the pillar and ground of truth Fourthly if this place proue that the Church cannot erre in any thing but of it all men must learne the infallible truth then seeing o Bellar. de verbo Dei l. 3. c. 5. Greg. de ValeÌ„t coÌ„ment Theo. tom 3. disp 1. q. 1. assert 3. the Papists hold their Prelates and Pastors to be the Church I demand what is that which must teach them for the Church doth not seeing they are the Church themselues 4 Or if the Iesuite dote vpon his owne exposition then let him cal to mind how other Papists haue expounded before him p Staphyl Apol. part 1. Sâ—apl his translat pag 50. who say The Apostle calleth the Church the pillar and ground of truth signifying by the word ground the largenesse of Christendome by the word pillar the continuall smooth and not interrupted succession of the Apostles and their schollers vpon whoÌ„ all truth is builded Which exposition differing from this of the Iesuites may giue him occasion to looke better into the text and at least mistrust his collections therfrom till he haue conferred with his fellowes For vpon the reckoning it will fall out that vntill the Friers and Iesuites of late began to hammer the Scriptures there was neuer any that out of them would deliuer his conclusion but the contrary The Apostles writings are the pillars and supporters of our faith saith q Lib. 3. c. 1. Irenaeus The Gospell is the gound and stay of the Church saith r Lib. 3 c. 11. the same Irenaeus The truth is the pillar and ground of the Church saith Å¿ Hom. in hunc loc Chrysostome The diuine Scriptures must teach who hath the true Church These are the proofes these are the foundations these are the grounds of our cause saith t De vnit Eccl. cap. 16. Austin 5 The words of Austin alledged by the Iesuite are good but they had bene better if he had not left out the beginning for thus they lie u Contra. Crescon gram lib. 1. cap. 33. For somuch as the holy Scripture cannot deceiue vs let him who feareth lest the obscuritie of this question concerning the baptisme of the Donatists should deceiue him enquire that Churches iudgment of it which the holy Scripture without all doubtfulnes doth demoÌ„strate Wherin Aust saith not the church is the rule or the Church cannot erre but onely as the Iesuite himselfe noteth that the iudgement therof should be inquired His meaning is that in the question of rebaptizing because in Cresconius his suppositioÌ„ the Scripture said nothing of it such as were doubtful might ask the iudgmeÌ„t of the true Church there they should learn Cresconius to be in an error Wherein the Iesuit shal find vs to consent with Austin for doth he think we allow not the Church her ministery or that we silence her from bearing witnesse to the truth or that we turne away the people
from going and enquiring to her Nay rather we aduise all people desirous of the truth to follow Austins counsell howsoeuer such as the Iesuite is to make vs odious giue out the contrary For Austin first attributeth the perfection of truth to the Scripture onely Secondly then he alloweth vs to go to no Church but that which from the Scripture is demonstrated to be a true Church Thirdly he saith neuer a word that the Church should be the rule or free from all error but onely that they should enquire her iudgement which in that questioÌ„ at that time he knew to be sound though possible he were not ignorant that x Euseb hist l. 7. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. many famous Churches formerly had not bene so but had decreed the very error that he now confuted Lastly y Aduer Cresc l. 2. c. 21. within fiue leaues of the place alledged he hath these words The Church is subiect to Christ and therefore may not preferre her selfe before him for he alway iudgeth rightly but Ecclesiasticall iudges being but men for the most part are deceiued Let the Iesuit yeeld vs thus much and he shall find himselfe a great deale short of that he reckoneth for the certaintie of his Churches teaching and that Austin maketh not the Church the rule as he would haue it but a meanes to direct vs in things obscure by the Scriptures whose iudgement is to be followed vpon their authoritie and onely so long as she determineth according to them Which point I feare the Iesuite will mislike 6 Yet thus the Church it selfe teacheth vs. For what Bishops what Pastors what Councels what men what Churches haue not erred though z Mal. 2.7 Eph. 4 11. Heb. 13.17 God haue bidden vs enquire their iudgement and seek vnto them The Papists will say particular Churches may erre but how did the Councels of Ephesus Seleucia and Remino misse it a The Bishops at Ephesus were 132. at Selculeucia 16â— at Ariminum 400 whereof aboue 300. were Catholicke Bishops where the flower of all the Christian Pastours of the world were assembled whereof b Dial. aduer Lucifer Ierome complained The whole world groned and wondred to see it selfe Arrian Which imperfection hath hung so fast vpon all Councels and Churches that c Ep. ad Proco Nazianzen writing to a friend of his saith He neuer saw any councel haue a good end And d Adu profanâ— nou c. 4. Vincentius confesseth that not onely some portion of the Church but the whole Church it selfe is blotted with some new contagion So that the very Papists themselues some of them conuinced by experience and the Churches owne confession are driuen in the point to come home vnto vs. For thus writeth e Turrecrem sum de Eccl l. 2 c. 91. l. 3. c. 60 a learned Cardinall That which we say the Church cannot erre in faith or manners must thus be taken according to the doctrine of the fathers that God doth so assist his Church to the end of the world that the true faith shall neuer faile out of the same For to the worlds end there shall be no time wherein some though not all shall not haue true faith working by loue Doth not the Iesuite see here that though all of them lay downe the conclusion that the Church cannot erre yet some of them expound it so that they come roundly home to vs and do as good as deny it againe Therefore let the Iesuite iarre no more about this matter but submit himselfe to the Cardinals exposition and so we will both sit down friendly together at his feete awaiting till either he or some other speake Protestant againe and so agree vs in the rest of the questions that are depending § 16. The first condition therefore of the rule of faith to wit to be infallible agreeth to the teaching of the Church Now that the doctrine and teaching of the Church hath the other conditions to wit that it is such as may be easily knowne to all sorts of men and such as may vniuersally teach them in all points will easily be seene after I shall set downe and proue that this Church is alway visible and further what particular companie of men be those which be this true Church For hauing by this meanes assigned a particular companie of men who according as I haue proued are in all points taught by the holy Ghost and are by God his appointment in stead of Christ in all points to teach vs the infallible truth there will no doubt remaine but that their teaching is such as may be vnderstood of all since they are liuing men that can conforme their teaching to the capacitie of all sorts and such as may sufficiently in all points instruct vs in the right faith that the appointment and ordinance of God by which as I haue proued they are ordained to teach vs in all points may not be in vaine and frustrate of the effect intended by him Let vs therefore first see whether the Church or companie of faithfull men of which I haue alreadie spoken be alway visible or not The Answer 1 The first condition of the rule of faith to be infallible agreeeth not to the teaching of the Church because the Iesuite by the Church meaneth a See Digress 16. nu 4 onely the Pope and all Papists hold b Propterea enim sedes Apostolica seu Romana Ecclesia infallibilis dicitur quia is qui prae est illi authoritateÌ„ habet per se infallibilem Gr. de Val. comment Theol tom 3. p. 247. D. the infalliblnes therof consists in his authority that caÌ„not erre and nothing else Neither can he assigne any company or state of men whereby she may be supposed to manifest her teaching but the same may be subiect to error and in experience hath erred as we see in Councels and Doctors and all other meanes which she hath vsed in teaching vs except that of the Scriptures onely as I haue shewed 2 Next though it were granted to be infallible and the next also yeelded which the Iesuite now beginneth to take so much paines to proue that it were both easie to be knowne and could teach vs vniuersally in all points yet were it not proued thereby to be the rule because there is more required to the rule then this as I haue shewed and this it borroweth from the Scripture as the Moone doth her light from the Sun which sheweth against all exception that the Scripture it selfe is the rule and of greater authoritie then the Church in that these things are originally in the Scripture from whence the Church but borroweth whatsoeuer she partaketh thereof though c Igitur quicquid habet boni aâ— perficit Scriptura quicquid pleni ac solidi id habet ab Ecclesia quae implet eum qui implet omnia pag. 434. Ecclesia aâ—unt coÌ„stituta est vt tertimonium exhibeat diuinis libris quis
companies in the world professing Christ were neuer assembled into one place so that they might all of them be seene Fourthly we vse this reason also that in the visible assemblies many badde are mingled with the good and therefore of necessitie we must allow another Church whereto they properly belong which can be none but an inuisible Church But the Iesuite auouching the mixture of good and badde in the militant Church which we grant to proue the Catholicke Church consisteth of all sorts reasoneth to no purpose For the militant and Catholicke Churches are not all one by reason whereof that may be in one which is not in another Neither can any thing be concluded for the later out of those Scriptures which speake onely of the former And let him know that this ground of ours is so true which he calleth a false ground that many learned Papists confesse it with vs. Many grant c de Eccl. mild 3. c. 9. saith Bellarmine that euill men are no true members neither simply of the body of the Church but onely * Secundum quid aequiuoceÌ„ in some respect and equiuocally So saith Ioannes de Turcremata prouing it out of Alexander Hales Hugh and Saint Thomas The same also is taught by Petrus à Soto Canus and others Now that which is so equiuocally d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Categ c. 1. Phauorin Lexic is not so in deed but in name or likenesse onely As a painted man is called a man § 23. Lastly the testimonie of the Fathers proueth the same Origenes homilia 30. in Mat Ecclesia saith he plena â—st fulgore ab Oriente vsque ad Occidentem Cyprian lib. de Vnitate Ecclesiae Ecclesia inquit Domini luce perfusae radios suos per orbem terrarum spargit Chrysost hom 4. in cap 6. Esaiae Facilius est inquit Solem extingui quam Ecclesiam obscurari August lib. 3. contra Epist Parmeniani cap. 5. Nulla inquit est securitas vnitatis nisi ex promissiâ— Dei Ecclesiae declaratis quae supra montem vt dictum est constituta abscondi non potest Tract 1. in Epist Ioan. Nunquid digito ostendemus Ecclesiam fratres mei nonne aperta est Et tract 2. Quid amplius dicturus sum quà m caecoâ— qui tam magnum montem non vident qui contra lucernam in candelabro positam oculos claudunt By which places of the Fathers doth euidently appeare how that they did suppose as certaine that the Church was visible such as might be cleerely seene and could not be hidden The Answer 1 The iudgement teaching of the fathers we acknowledg a Eph. 4 1â— must reuerently be accounted of and followed as they follow the truth froÌ„ which as other later Pastors in Gods Church so they haue swarued somtime so manifestly that Canus a Papist himselfe whose iudgement is commended by b Qua de rectuâ—â—tè mihi scripâ—iâ—ie videtur Canus lib. â— de locis Theologicis c 3. tom 3 cap. 239. Gregory of Valence c Loc. Theolâ— 7. c. 3. concl 2. writeth The Canonicall authors indeed as being from aboue heauenly diâ—â—â—e do alwayes hold a perpetuall and stable constancie in their writings but other holy writers are inferiour and humane failing sometimes and now and then contrary to the course of nature they bring foorth a monster Which being granted then their testimonie proueth not alwayes but only sheweth what they supposed And the common distinction of the Papists here applyed that d Greg Valent. tom 3. p. 290. it is infallibly true which they deliuer with one consent though it seeme reasonable yet sometime it is but a stale to deceiue For this consent cannot euer be knowne and they that keepe such a stirre with it e Quod si per sententiam doctoruÌ„ aliqua fidei controuersia non satis commode coÌ„poni posset eo quod illorum consensu â—on aperte constaret sua tunc constâ—â— authoritas pon â—fici pag 293. lit B. themselues place it at the length in the Popes sole authoritie More shall be said of this matter f § Digress 47. nu 5. ad 12. hereafter but here I touch it that it might appeare the Scripture onely is iudge 2 But allow them what authoritie you will yet by the places alledged it appeareth neither euidently nor at all that they thought any thing against our assertion but they speake either of the inward light of the Church consisting in truth and obedience or of the outward estate as it was in their time or as the godly that liue therein at all times see it as will appeare by examining their particular words 3 Origen whom yet I maruell that he would alledge seeing they g Baron An. 232. nu 10. tom 3. count him an hereticke and h An. 256. nu 40 ibid reproue all that speake for him saith The Church is full of brightnesse from the East to the West But this brightnesse was not meant of the outward estate or appearance thereof but of the truth professed which we say may be done in secret as his words in the beginning of that homily declare We must vnderstand that the brightnesse of truth appeareth out of euerie place of Scripture and going out from the East that is from the birth of Christ it appeareth vntill the accomplishment of his passion wherein is his Sun-setting And though this brightnesse were cleare to the world also when Origen wrote this yet hence it followeth not that it should alway be so a cloud of Apostasie might after his time come and obscure it Cyprian saith The Lords Church being enuironed with his light reacheth his beames ouer all the world Which words being in all points like Origens receiue the same answer For by this light he meaneth the vnitie of the Church as appeareth by his next words This light is one which is spred euery where and the vnitie of the bodie is not separated now this vnitie as all other inward graces and ornaments of the Church may with her selfe be spred all ouer the world and yet not visibly to the view of all therein but by being retained in the hearts of her children scattered all ouer the world Yet I deny not but the Church was openly knowne in Cyprians time though very poore and persecuted but that proueth not it should alway be so Chrysostome saith The Sunne shall sooner be put out then the Church obscured but by obscuring he meaneth not the hiding of it for a time out of the sight of her enemies but the totall extinguishing and vtter abolishing of it Which will easily appeare if the greeke word vsed for obscuring be looked now that may be hidden for a time which is not extinguished as we see in the Sun wherwith Chrysostome compareth the Church Againe it is neuer obscured from those that liue in it which professe the faith and yet the world may be ignorant of it as a blind man seeth not the
Sunne which yeeldeth light to others that haue eyes to see And that Chrysostome thought the Church might sometime be inuisible appeareth by the 49. homily vpon Matthew where he saith That since the time that heresies haue inuaded the Church it can no way be knowne which is the true Church of Christ but by the Scriptures onely In this confusion it can no wayes else be knowne Austin saith There is no certaintie of vnitie but through the promises of God declared to his Church which being set vpon a hill cannot be hidde My brethren shall I shew you the Church with my finger is it not manifest what shall I say more but that they are blind which see not so great a hill which shut their eyes against a light set vpon a candlesticke In which words he speaketh against a conceit of the Donatists who boasted as the Papists now do that the Church was no where but among them affirming them to be blind that could not see it all ouer Affricke seeing it was at that time as plaine as a mountain or a candle lighted which we grant and against the Papists affirme of our owne Church at this day But his words implie not that this visible estate thereof so manifest in his time could no time be hid For cities built vpon a hil are not visible at euery time as in a great mist or in the night neither is the Sunne alway alike cleare or in one horizon neither could i 2. Reg. 6.16 the Aramites see the hill it selfe where the Prophet of God was and horses and chariots of fire round about him Therefore Austins words must be vnderstood of that particular time and not stretched to all times alike For he is blinde which at noone dayes cannot see the Sunne light but the Sun may set or be eclipsed and then they are not all blind that see it not as himselfe speaketh plainly in other places which being compared with these will giue vs their true meaning k Epist 48. ad Vincent The Church saith he shall be obscured sometimes and the cloudes of offences may shadow it l Ep. 80. ad Hesych it shall not appeare by reason of the vnmeasurable rage of vngodly persecutors m Enâ—rrat in Psal 10. It is like the Moone and may be hidde Yea n De Baptism contra Donat. lib. 6. c. 4. so obscured that the members thereof shall not know one another This he thought might befall the Church sometime whatsoeuer the light or greatnesse of it were when he wrote thus against the Donatists in which distresse she abideth not alwayes but findeth deliuerance againe when the time of her libertie is come as her self speaketh in the Prophet o Cap. 7. v. 8. Michaiah Reioyce not ô mine enimie that I am fallen for I shall rise again and though I sit in darknes yet the Lord will be my light § 24. Now it remaineth that we enquire how we should know which companie in particular of those diuerse sorts of men that visibly professe the faith of Christ is the true Church of which as hath bene said in all points we must learne the true faith To this question I answer First that it is not a good marke to know which is the true Church to say that is the true Church which teacheth the true faith The Answer 1 The question propounded in this place concerning the markes or notes of the Church is not onely exceeding profitable but euen necessary for all those that desire to be satisfied whether we or the Papists haue the right Church Therefore we for our parts answer it thus that the true doctrine of faith and lawfull vse of the sacraments are the proper and infallible markes whereby it must be iudged which is the true Church This the Iesuite misliketh and reasoneth against in the seuen next sections but marke his drift a Quis erit sinis contendeÌ„di nisi authorâ—tas Ecclesiae a iundè cognita taÌ„ quam iudex in doctrinae quaestionibus interponatur Greg. Valent. tom 3. p. 149. lit D. that the Romane Church being set at liberty from the triall of the Scriptures and her authoritie aduanced by other meanes she might be receiued as chiefe iudge in all questions of faith and doctrine This is the reach that Papists haue in denying the true faith and doctrine of the Scriptures to be a sufficient marke of the Church and I blame them not if they venter hard for it the bootie would recompence the charges if they could bring it in Digression 18. Prouing the true faith or doctrine contained in the Scriptures to be a good mark to know the true Church by 2 The which whiles the Iesuite denyeth me thinkes he dealeth exceeding rashly for first he should haue consulted with his fellowes to see whether they also had bene of his minde herein that so the vnitie so much commended in his discourse might appeare the better Which if he had done he should haue found some of his seniors against him who thinke true doctrine to be a note of the Church and a good note too The Diuines of Collen b Enchir. Christianae institut in Synod Col. p 22. §. Tertio haec nosce in a prouinciall Councell determined that no man denyeth but there ought to be sincere Euangelicall and Apostolicke doctrine in the Church and this is the chiefe note of the Church according to that of Christ My sheep heare my voyce and that in Saint Paul if any maÌ„ preach any other Gospel let him be accursed And c Antididagm cap. de Cathol Eccl. p. 34. in another booke they write The sacraments are certaine markes and signes whereby the Catholicke Church is discerned There are foure markes whereby the true Church is certainly known which are gathered out of the scripture The first is the wholesome doctrine of Christ according to the generall sence of Apostolicke and Catholicke tradition The next is the right and vniforme vse of the sacraments Villauincentius d De rat stud Theol. praefat saith It is confessed that the Church as being a thing visible is specially knowne and seene by the ministery of the word and the right dispensation of the sacraments and by the open confession of the faith and communion of charitie as it were by signes ingrauen and perpetually cleaning to it Hosius e Confess Petrico c. 20. p 26. saith There are which will haue no more notes of the Church but two viz. sincere doctrine and the right vse of the sacraments and it cannot be denyed but they are notes of the Church indeed Stapleton f Princip doct l. 1. c. 22. saith the preaching of the Gospell is the proper and a very cleare note of the Catholicke Church so it be done by lawfull ministers These men thinke and others more may be added to them the teaching of the true faith is not possible all the markes of the Church but none of them saith as the Iesuite
know which is the true Church of Christ can know it no wayes but onely by the Scriptures because all those things which belong to Christ in truth the heresies also haue in schisme Therefore if any man would know which is the true Church of Christ how shall he know it in so great confusion of likenesse but by the Scriptures onely For this cause the Lord knowing the confusion of things that should happen in the latter dayes commaundeth that such Christians as will receiue assurance of faith shall flie to no other thing but to the Scriptures else if they looke to other matters they shall be offended and they shall perish not knowing which is the true Church Againe vpon these words By their fruits ye shall know them a In c. 7. Math. he saith A mans fruite is the confession of faith and his workes are the conuersation of his life therefore if thou see a Christian man straightway consider that if his confession agree with the Scripture then he is a true Christian but if it be not as Christ commanded then is he a false Christian for Christ hath referred the triall of a Christian not to the name but to the confession c. Saint Austin hath left written an excellent booke against the Donatists who pretended as the Papists now do that the Church was onely among them wherein he handleth this question at large how the true Church may be knowne and by what markes Thus he writeth in b Liber con tâ— PetilianuÌ„ Donatist Epistol seu de vnitate Ecclesiae c. 2. that booke The question betweene vs and the Donatists is where is the Church What therfore shall we do shall we seeke it in our owne words or in the words of her head our Lord Iesu Christ I thinke we ought to seeke it rather in his words who is the truth and best knoweth his owne body c Cap. 3. Let not these speeches be heard among vs This I say and this thou saiest but let vs heare These things saith the Lord. There are certaine bookes of God vnto whose authoritie we both consent we both beleeue we both stand there let vs seeke the Church there let vs trie our cause Let those things therefore be remoued from vs which we bring one against another not out of the holy Canonicall bookes but aliunde Because I will not haue the holy Church demonstrated by mans teaching but by the holy oracles of God d Cap. 16. therefore setting aside all such matters let them shew foorth the Church if they can not by the speeches and rumors of the Africans not in the Councels of their Bishops not in the writings of euery disputer not in signes and false miracles because Gods word hath prepared and made vs readie against these things but let them declare it out of the prescript of the law the prediction of the Prophets the songs of the Psalmes the words of the Pastor himselfe I enquire the Church it selfe where it should be which hearing the words of Christ and doing them buildeth vpon the rocke let him then shew me the Church and let him so shew it that he say not this is true because I say it or because my fellowes haue said it or those our Bishops or this is true because Donatus or Pontius or some other hath done such or such miracles or because men pray and are heard at the monuments of our dead or because such and such things haue happened there or because such a brother or such a sister of ours hath seene such a vision or had such a dreame let these things be remoued either as the deuices of lyers or as no better then the miracles of deceitfull spirits for either they are not true which are reported or if heretickes haue any wonders done among them it standeth vs in hand to beware the more But whether they haue the Church or not let them declare onely by the Canonicall bookes of the holy Scriptures These be the instructions these be the foundations these be the supporters of our cause By all which discourse it appeareth that Austin thought the true faith was the note of the true Church or else to what purpose should he so earnestly reuoke the Donatists froÌ„ all other courses to the tryall of the canonicall Scriptures if he had not bene of mind that the faith alone consenting with them had bene the infallible signe of the Church as he speaketh also in e Epist 166. another place In the Scriptures haue we learned Christ in the Scriptures haue we learned the Church § 25. I proue it because by true faith either is meant true faith onely in some points or in all it is not a good marke to say that is the true Church which teacheth the true faith in some points onely for all heretickes teach truth in some points and though it be proper to the true Church to be so guided by the holy Ghost that it teach the infallible truth in all points as before hath bene proued yet this is not a good marke whereby all sorts of men may and ought to come to know which is the true Church of which if they will be saued they must needs learne an infallible faith The Answer 1 We do not think euery company to be the true Church that holdeth onely some points of the true faith for all heretickes teach the truth in some things and yet we deny them to be the Church of God but f Act. 4.12 1. Cor. 3.11 Eph. 2.19 it is requisite that the foundation be holden that is to say all such truths deliuered as are necessary for all mens saluation and such heresies auoyded as destroy the foundation which kind of teaching is an infallible note whereby all Churches and professions may be tryed and we meane it when we say the faith is a marke of the Church 2 Neither yet do we thinke as the Iesuite speaketh that any visible church teacheth this truth so infallibly that it erreth in nothing we thinke and g §. 14. 15. I haue shewed the contrary for this befalleth the Church that it may be ignorant of many truthes for a time it may hold the faith sometime more sometime lesse purely it may build hay and wood vpon the foundation it may be infected with the errors and heresies of some therein and some articles lying in the very foundation may be beleeued not so clearely as h Mark 16 14. Luc. 24 5.11.12.21.25.37 Ioh. 20.25 the resurrection of Christ was for a time not well vnderstood which things though they befall the Church the holy Ghost teaching it but by degrees yet is not the faith thereby taken from it but abideth â—ufficient to giue testimony of saluation to all that will follow it And this is confirmed by the confession of our aduersaries themselues who say i Bell. de Not. Eccl. c. 2. that to erre and yet to be ready to learne and when you haue learned to
e Bellar. de nâ—â— eccl c. 2. When the question is concerning the Church which it is and the Scripture is admitted on both hands then the Scripture is more apparent and easier to know then the Church So that the Papists do but spend time and mocke the world in obiecting to vs the authoritie and dignitie of their Church they may do it as they list one to another but in their controuersies with vs they may not not onely because we reiect it but principally for as much as the doctrine of the Scripture by their owne verdict is easier and plainer 4 Neither are the Iesuites reasons to the contrary of any value For I grant that to the finding out of the true faith we haue need of learning iudgement and illumination as the meanes Yea the doctrine hereof is so hard to natural men as we are all till God haue regenerate vs f Ioh. 7.17 8.31.43 14 17. 1 Cor. 2.14 2. Cor. 3.14 Mat. 16.17 Iob 32.8 that it goeth beyond the capacity of flesh and bloud But he should haue remembred the ministery of the Church and light of Gods spirit helpeth our infirmities the doctrine it selfe is a light shining through all these incumbrances These meanes are not such but the simple may attaine to a sufficient portion thereof and his Ad haec quis idoneus with that which followeth is denied as an idle conceit and g §. 7. 8. alreadie confuted And let the impediments be what they will yet shall the Iesuite finde them in the way of his owne Church and let him if he can free his owne notes from them For is his Catholicke Romane which so eagerly he putteth to his friend such a Church as needeth neither learning nor iudgement nor the light of heauen to discerne it If it be I am content he enioy it himselfe neither will I euer perswade my friends to communicate with that companie which is so famous that the very wind wil blow a man into it And yet h Staple relect controu 1. q. 3. Greg de ValeÌ„t commen theol tom 3. pag. 145. some of the Iesuites owne side will say sometime that they had need both of wisedome and skill that shall alwayes discerne the Church 5 The text of Esay speaketh of the ministery of the Gospell and it meaneth that it shall infallibly guide the meanest people that liue therein to eternall life which it doth by propounding to them the word of God that thereby they may know it to be the true Church and be drawne to walke in the paths thereof And though the Prophet call it a direct way yet I am sure he meaneth not that any can walke in it till he haue found it or any can finde it i Esa 35.5 till his eyes be opened k Ioh. 12.40 Act. 26.18 2. Cor. 4.4 which is done no way but by the doctrine of the Church Or if he think the way of the Church so easie because the holy Prophet calleth it a direct way that fooles may walke in it let him say vnfainedly if his affection to the Romane Helena haue not blinded h s eyes l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. Bucoliast as louers are blind and besotted his conscience that he cannot see the doctrine of the Scriptures to be as easie seeing it is called m Psal 19.8 Pro. 1.4 a sure law giuing wisedome to the simple and light to the eyes sharpening the wit of the simple and giuing knowledge and discretion to children And Austine saith n Enar. in psa 8. The Scripture is bowed downe to the capacitie of babes and sucklings And Chrysostome affirmeth o Hom. 1. in Mat. They are so easie to vnderstand that the capacitie of euery seruant plow-man widow and boy may reach vnto them p Hom. 3. de Laz. yea the most simple that is of himselfe onely by reading may vnderstand them In which sayings we see as much affirmed of the doctrine of the Scripture as the Iesuite can say is affirmed in the place of Esay concerning the Church and yet possible he will turne him in a narrow roome afore he will yeeld and keepe possession still in his Church-porch against all the pulpits in England that speake for the Scriptures § 27. Secondly I proue the same because when we seeke for the true Church we seeke for it principally for this end that by it as a necessarie and infallible meanes we may heare and learne and perfectly know the true faith in all points which otherwise is in it selfe hidden obscure and vnknowne to vs according to that of S. Paul Animalis homo non percipit ea quae sunt Spiriritus Dei 1. Cor. 2. For as no man by the onely power of nature can attaine this supernaturall knowledge of diuine mysteries which we beleeue by our faith so neither doth the Spirit of God who doth as the principall cause infuse this gift of faith into our soules ordinarily instruct anie man in the knowledge of true faith immediatly by himselfe alone but requireth as a necessary condition the preaching and expounding of matters of faith to be made by the true Church according as S. Paul saith Rom. 10. Quomodo credent ei queÌ„ non audierunt quomodo audient sine praedicante quomodo vero praedicabunt nisi mittantur Therefore the true Church is rather a marke whereby we must know the true faith then contrarie the true faith to know the true Church The Answer 1 This is the second argument and is concluded in this Syllogisme That is no marke or meanes to know the Church by which it self is vnknowne to vs till the Church teach it and is learned by the meanes and ministery of the Church But such is the true faith that we cannot know it til the Church teach it vs and it selfe is learned by the meanes and ministerie of the Church for God instructeth no man immediatly but by the preaching of the Church as Saint Paul saith Rom. 10. Therefore the true faith is not a sufficient marke to finde the Church by For answer to this argument it will easily be granted that the ministery of the Church is the ordinary meanes whereby we learne the faith of Christ and that no man of himselfe can attaine to the knowledge thereof but as the Church teacheth him This I say is granted so it be well vnderstood For the spirit of God in the Scripture is the principall schoolemaster from whom all truth cometh and which openeth the heart to beleeue and the Church is it which by her ministery holdeth this truth before vs and therefore except in some extraordinary cases the preaching thereof is required as a necessary condition as the text of Saint Paul speaketh 2 But hence it followeth not that therefore the Church is rather a marke of the faith then the faith a marke of the Church for these two the true Church and the true faith are like relatiues inseparably vnited together by a
certaine order and respect either to other as a school-master and his teaching so that the one proueth and declareth the other as causes and effects vse to do In which kind of prouing the order is that first the effect sheweth the cause it being ordinarie that a cause cannot be assured so to be but by the effect which it produceth and offereth vnto vs as a schoole-master is not knowne certainly so to be but by his teaching And if among many bad you would find a good one to whom you might commit your children this cannot be done but by hearing and examining his maner of teaching in which case though the man be a necessarie meanes whereby you learne his teaching yet the teaching it selfe is the marke whereby you know him to be such a man and distinguish him frâ—m all others And euen as the tree beareth his fruite and we seeke the tree principally for this end that by it as by a necessary meanes we may find the fruite and yet the fruite it sheweth vs is the onely marke that it is such a tree and if it be denied or doubted the tasting of the fruite wil proue it and distinguish it from all the trees in the ground beside So likewise as he saith the Church expoundeth the faith vnto vs and we seeke the Church principally for this end that by it as by the meanes we may learne the truth and yet this truth which it sheweth vs may be the marke to assure vs it is such a Church and to distinguish it from all other Churches in the world Therefore for the Church to teach the faith and the faith to be a note of the Church are not opposite but onely diuers and so may both be true as a light vpon a watch-tower in the darke night may be the onely marke whereby to find the tower and yet the tower it self holdeth out the light and sheweth it and is the meanes that the traueller seeth it § 28. Thirdly true faith is a thing included in the true Church and as it were inclosed in her bellie as S. August speakâ—th Psal 57. vpon these words Errauerunt ab vtero loquuti sunt falsa In ventre Ecclesiae saith he veritas manet quisquis ab hoc ventre separatus fuerit necesse est vt falsa loquatur Therefore like as if a man had gold in his bellie we must first find the man before we can come to the gold it selfe so we must first by other markes find out the true Church which hath this gold of true faith hidden in her bellie before we come to see this gold in it selfe since especially we cannot see it vnlesse she open her mouth and deliuer it neither can we being borne spiritually blind certâ—nly know it to be true and not counterfetted gold but by giuing credite to her testimonie of it according as S. Augustine saith Euangelio non crederem nisi me Ecclesiae authoritas commoueret lib. 9. Epist cap. 3. For if we had not the testimonie of the Church hâ—w should we be infallibly sure that there were any Gospell at all or how could we know that those bookes which beare title of the Gospell according to S Matthew Marke Luke Iohn were true canonicall Scriptures rather then those of Nicodemus and S. Thomas bearing the same name and title of the Gospell The Answer 1 This is his third reason and may be concluded thus That which is included in the Church is no mark of the Church But the true faith is included in the Church Ergo. The second proposition whereof that faith is a thing included in the Church and as it were inclosed in her belly is true and he hath well affirmed it out of Austine but yet it is worth the enquiring to demand how he wil reconcile himself herein with his fellowes For a Bellar. de not â—ccl c 2. a Iesuite writeth that true doctrine and pure from all error may be in the false Church for if this be so then is he not certaine that the true faith is inclosed in the true Church and he must needs speake vntruths which is deuided from the belly of the Church For mine owne part I think that Bellarmine lieth but yet it becomes not the Iesuit thus to crosse him and then in b §. 35. the next discourse so highly to extoll their vnitie 2 But the first proposition that because it is included in the Church and the Church teacheth it therefore it can be no marke of the Church is denied because true faith is inclosed in the Church not obscurely as gold is in a mans belly so as c Ioseph de bello Iud. l. 6. c. 15. we reade the Iewes vsed to swallow it thereby to hide it from their enemies but as a candle in a lanterne or a light in his watch-tower discouering both it selfe and the place that holdeth it which gold in a mans belly cannot do And therefore as a light standing in the window in a darke night is a good mark to find the house though otherwise it be included in the houâ—â— so the true faith being included in the bosome of the Church not as gold that is buried in a mans bowels but as a candle standing in a lanterne by it owne light can guide vs infallibly to the Church d 1. Tim. 3.15 Apoc. 1.20 Pro. 6.23 which is Gods house enlightened by his truth Neither did S. Austine in the words alledged thinke the contrary as may appeare by that which followeth within twentie lines after By the face of truth I know Christ the truth it selfe by the face of truth I know the Church partaker of the truth Which words shew plainly that S. Austine thought the Church was to be knowne by the truth which it contained as by it owne fauour and proper countenance as children are knowne one from another by their owne countenance and complexion which shineth in their faces And though the Church by opening her mouth deliuer vs this truth yet is she found by no marke but by this truth it selfe as a darke house is found by no meanes but by the light contained therein though it selfe by opening the window deliuer vs this light and the firmament is seene by the light of the Sunne though it selfe hold out the Sunne vnto vs. 3 Thus far then we agree that the Church containeth the light of the truth in her bosome and that she openeth her mouth and deliuereth this truth vnto vs but that by other markes we must find out the Church afore we can see this truth is the Iesuites conceit And so is the rest that followeth concerning our knowledge of the Gospell vpon the Churches testimonie for I haue shewed e §. 9. Digr 12. before that the Scriptures and the Sunne are both knowne by their owne light and the Church teacheth the Gospel by her ministery but proueth it not by her authoritie Neither did S. Austine meane otherwise f Lib. contra epist fundam c.
5 when he said I would not beleeue the Gospell vnlesse the authoritie of the Church did moue me For though the testimonie of the Church by reason of mens infirmitie afore they beleeue be requisite to draw them on to consent to the Scriptures as children afore they can go hold themselues by the side of a stoole and so learne to go yet is not the credite of the Church or authority of men the thing whereby we know and distinguish the Scripture from other writings but the authoritie of Gods spirit is it that by the help of the Church worketh faith in vs. Digression 19. Touching the place of S. August cont epist. fundam cap. 5. and the matter which the Papists gather from it 4 The Papists haue a principle among them that the Scriptures receiue all their authoritie from the Church meaning thereby g Rhem. Gal. 6.2 that they are not knowne to be true neither are Christians bound to receiue them without the attestation of the Church h Ioan. de Turrecr suê‘ dist 9. Noli meis nu 4. Which testimonie declareth vnto vs which be the Scriptures and which not i Baron annal tom 1. an 53. nu 11. so that by the tradition of the Church all the Gospel receiueth his authority and is built therupon as vpon a foundatioÌ„ and cannot subsist without it Yea k Bosius de sign eccl tom 2 pag. 439. some of them write that the Scripture is not to be reckoned among such * Principia principles as before all things are to be credited but it is proued confirmed by the church * Quasi per quoddam principium as by a certain principle which hath autority to reiect allow Scripture And l D. Standish Treat of the Script c. 6. probat 3. a countriman of ours hath left written that in three points the authoritie of the Church is aboue the authoritie of the Scripture The second is for that the Church receiued the Gospel of Luke and Marke and did reiect the Gospels made by his high Apostles Thomas and Bartlemew The which speeches of theirs when the Papists haue expounded how they can yet this will be the vpshot that in all discourses concerning religion the last resolution of our faith shall be into the Churches authoritie 5 For confirmation whereof they bring you see this of Austine I would not haue beleeued the Gospel vnlesse the Churches authority moued me In which words he speaketh of the time past afore he was conuerted and according to the phrase of his countrey putteth the preterimperfect tense for the preterpluperfect tense meaning thus I had not now beleeued the Gospell and bene a Christian but that the Church by her reasons perswaded me thereunto speaking onely of the practise of Christians who by their perswasions conuert many to the Gospell And that he speaketh of the time pâ—st when he was an vnbeleeuer it is plain not onely by viewing the place but by the testimonie of a learned Papist m Can loc l. 2. c. 8. pag. 34. who saith Austine had to do with a Manichee who would haue a certaine Gospell of his owne without controuersie admitted therefore Austine asketh what they will do if they chance to meet with one * Qui ne Euangelio quidem credat which beleeueth not the Gospell and by what arguments they will draw him into their opinion n Certè se affirmat non aliter potuisse adduci vt Euangeliâ—m amplectâ—retâ—â— quà m Ecclesiae authoritate victum Verily he affirmeth that â—e for his part could not otherwise be drawne to embrace the Gospel but being ouercome with the authorie of the Church therefore he doth not teach that the credite of the Gospell is founded on the Churches authoritie Whereby it is plaine that Austine propoundeth himselfe as an instance of one that beleeueth not which he could not be when he wrote this but by speaking of the time past And though it were throughly proued that he spake of himselfe being a Christian and in that estate said he would not beleeue the Gospell vnlesse the authoritie of the Church moued him yet were it not proued hereby that he meant the present Church as it runneth from time to time or the Church of Rome or any other place as it now standeth For if some Papists misse it not he meant the Church which was in the Apostles times which saw Christs miracles and heard his preaching Durand o 3. d. 24. q. 1. in litera o. saith That which is spoken concerning the approbation of the Scripture by the Church is meant onely of that Church which was in the Apostles time Of the same mind are p Dried de var. dogm l. 4. c. 4. Gers de vita anima Occham dial l. 1. part 1. c 4. others whereby he may see that Austine giueth a kind of authoritie to the Church but it is not that Church which should serue his turne Neither is the authoritie giuen large enough to reach the Popish conceit or the Iesuites conclusion if we had not the testimony of the Church we could not be infallibly sure that there were any Gospell at all nor know these bookes to be Scripture for Canus a Doctor of his owne q Vbi supra confesseth I do not beleeue that the Euangelist saith true because the Church telleth me he saith true but because God hath reuealed it And r Triplicat incho 〈◊〉 uers Whitak in Admon Stapleton The inward testimonie of the spirit is so effectuall for the beleeuing of any point of faith that by it alone any matter may be beleeued though the Church hold her peace or be neuer heard And Å¿ Comment theol tom 3. pag. 31 Gregorie of Valence The reuelation of the Scripture is beleeued not vpon the credit of any other reuelation but for it selfe And t qâ—â— Sent. 1 q. 1. art 3. pag 50. liâ—eta C. â—â—ce Greg. Arimin prolog n sent q. 1. art 3. pag. 4. Cardinall Cameracensis The verities contained in the Canon of the Bible onely are the principles and foundation of Diuinitie and receiue not their authority by other things whereby they may be demonstrated And therefore this testimonie of Austine proueth not that he beleeued the Gospel through the Churches authoritie as by a Theologicall principle whereby the Gospel might be proued true but onely as it were by a cause mouing him to credite it as if he should say I would not beleeue the Gospell vnlesse the holinesse of the Church or Christs miracles did moue me In which saying though some cause of his beleeuing the Gosp ll be assigned yet u Compare this wâ—â— the place of Bozius alledged in the beginning of this Digress letter a. no former principle is touched whose credite might be the cause why the Gospell should be beleeued These speeches of our very aduersaries which the truth it selfe hath wroong from them deserue to be obserued the more because
the Iesuite so confidently beareth his friend in hand that the Gospels of the foure Euangelists cannot be knowne to be true Scripture more then those of Thomas and Nicodemus but by the authoritie of his Church Wherein possible he hath also the same meaning that Doctor Standish vttereth in the place alledged x In the letter b. a little before that those counterfeit Gospels bearing the titles of Thomas Nicodemus and Bartholomew were written by them in deed but his Church to shew her authoritie that this she can do hath repealed them A fat conceit yet some mens stomackes belike can digest it But if the Iesuite cannot conceiue how the Scripture may be discerned from other writings vnlesse we allow him the Churches authoritie let him hearken and learne of a rare man of his owne side Picus of Mirandula who speaking of the Scriptures y Refert Posseu bibl in Cicero c. 11. hath this memorable saying They do not moue they do not perswade but they enforce vs they driue vs forward they violently constraine vs. Thou readest words rude and homely but such as are quicke liuely flaming stinging piercing to the bottome of the spirit and by their admirable power transforming the whole man This admirable light shining in the Scripture it selfe shall assure vs it is the word of God better I hope then that Church whose tongue is sold to speake nothing but the Popes will § 29. Fourthly if to haue an entire faith in all particular points must be foreknowne as a marke whereby to know the true Church then contrary to that which hath bene alreadie proued the authoritie of the Church should not be a necessarie meanes whereby men must come to the infallible knowledge of true faith for if before we come to know which is the true Church we might by other meanes haue knowne which is the true faith in all points what need then is there for getting the true faith alreadie had to vse or bring the authoritie of the Church The Answer 1 Because this reason is the same with that which goeth before therefore it shall receiue the same answer That although we need the ministerie of the Church to teach vs the faith and this faith is not ordinarily knowne till the Church or some member thereof reueale it to vs yet may it be a marke whereby to know the Church as the effect is a marke of the cause that produceth it the fruite of the tree the teaching of the schoolemaister In which case the reuelation of the true faith whereby we come to know it is an effect or worke of the Church and so able and fit to assure vs that it is the Church Neither doth this suppose or imply that the faith is already had and knowne by other meanes before we vse the Church but onely that when the Church teacheth the faith thereof in the order of my vnderstanding is first knowne that is to say the Church and the faith being inseparably ioyned together yet the faith first cometh to my knowledge This I further explicate by a similitude For musick is the marke of a Musitian whereby to know him and to distinguish him from all other professions And though I must first be assured it is good musicke that he sheweth before I can be certaine he is a Musitian yet were it folly to reason as the Iesuite doth what need then is there for the getting of the musicke already had to vse the ministerie of the Musitian for the musicke is not already had but onely by his playing it cometh in order before himselfe into my vnderstanding and then I know him thereby So a 1. Reg. 3.16 two women laid claime both to one child and both pretended themselues to be true mother thereunto as the Church of Rome this day striueth with vs pleading for her selfe that she is our holy mother the Church and the child is hers in this contention we must find out the Church by the same markes that Salomon found out the true mother which was her tender compassion inclosed in her bowels and discouered by her words that she had rather part with her child then haue it cut in sunder And if the Iesuite should reason against Salomons iudgement that he had followed a wrong marke which was inclosed in the woman heart and needed great iudgement yea diuine illumination to find it the woman her selfe by her speech and behauiour made it knowne to him and if pietie and pitie were the note of a true mother whereby to know her then contrary to that which hath bene already proued the speech and behauiour of the mother should not be a necessary meanes whereby Salomon must come to the knowledge of this pietie c. If I say he should thus argue against Salomon he might do it with the same reason that he vseth against vs and possible with as good successe * V. vltim the spirit of God and the iudgement of all Israel in both alike equally condemning his sophistry For was not the womans pitie toward the child knowne to Salomons wisedome before he knew her to be the mother and yet her selfe was the instrument that made it knowne So true faith is the mark of the Church and known to me before the Church but yet by no other meanes but by the Church whose ministery is needful for the getting it as the cause is needfull for the obtaining of the effect and afterward it selfe is proued by the same effect Now the teaching of the truth is an effect of the true Church § 30. Fiftly if before we giue absolute infallible and vndoubted credit to the true Church we must examine and iudge whether euery particular point which it teacheth be the truth with authoritie to accept that which we like or which in our conceit seemeth right and conformable to Gods word and to reiect whatsoeuer we dislike or which in our priuate iudgement seemeth not so right or conformable then we make our selues examiners and iudges ouer the Church and consequently preferre our liking or disliking our iudgement and censure of the sence of Scripture before the iudgement definition and censure of the true Church But it is absurd both in reason and religion to preferre the iudgement of anie priuate man be he neuer so wittie or learned or neuer so strongly perswaded in his owne conceit that he is taught by the Spirit before the sentence of Gods Catholike Church which is a companie of men many of which both are and haue bin most vertuous wise and learned and which is chiefe is such a companie as according to the absolute and infallible promises of Scripture hath Christ himselfe and his holy Spirit continually among them guiding them and teaching them all truth and not permitting them to erre Matth. vlt. 10.14 16. vt supra The Answer 1 This is his last argument wherein he reasoneth thus that if the faith be a note of the Church then it must first be examined
whether it be true or no. But to examine the Churches faith he saith is absurd and thus he proueth it They which examine the particulars taught by the Church whether they be the truth or not with authority to accept or reiect make themselues examiners and iudges ouer the Church and preferre their owne liking and censure before the iudgement definition and censure of the Church But this later is absurd considering the Catholicke Church is a company of men wise learned and free from error Mat. 28.20 Iohn 14.16 16.13 Ergo the former is also For answer to this argument we do not hold that we haue authoritie to accept that which we like or which in our conceit seemeth right and to reiect whatsoeuer we dislike or which in our priuate iudgement seemeth not conformable neither do we admit any priuate conceit of any man as the Iesuite vntruly suggesteth but all authoritie thus expounded we disclaime and renounce And here I affirme against his odious suggestion that not we but himselfe and his Pope are guiltie of this presumption of whom they write a Sacr. Cerem lib. 1. tit 7. that all power is giuen him in heauen and earth b Innocent 3. de Concess praebendae c. proposuit And of the fulnesse of this power he may by right dispence beyond all right c Gloss ibid. §. supra ius Euen against the Apostles and their Canons and the old Testament and in vowes and othes d Sum. Angel voce Papa nu 1 And against all the commandements of the old Testament and the new For otherwise it might seeme that God had not bene a prouident father in his familie neither could it be said that the Pope is Gods generall Commissary assumed vnto him into the fulnesse of power Finally e De translatione Episc c. quanto in gl He is said to haue a heauenly iudgement that can make somthing of nothing and that to be the sence which is no sence because in such things as he will his will is insteed of a law Whence it cometh to passe that f Cusan ep 2. pag. 833. the Scripture is fitted to the time and the sence thereof altered as the time altereth g Id. ep 7. pag. 857. so that sometime it is expounded one way and sometime another h Alu. Pelag. de planct Eccles l. 1. art 6. ex Hostieni Neither may any Councell iudge the Pope for that if in any matter the whole world should iudge against him yet his opinion were to be receiued They that attribute all this and a great deale more to their Pope whom alone they make iudge of all in my minde may very ill vpbraid others with assuming authoritie to iudge c. 2 But this we say that it is lawfull and necessary for euery particular man i 1. Thess 5.21 to trie all things and hold that which is good and by the Scriptures to examine and iudge of the things which the Church teacheth him k Luc. 1.4 Col. 2.2 that he may haue the full knowledge and assurance of the things wherein he is taught The which triall because it is made by the Scriptures is no priuate iudgement but the publicke censure of Gods spirit that speaketh openly in the Scripture to all men And when a man in this manner reiecteth the teaching of a Church as great and good as the Romane Catholicke his conceit herein is not priuate as priuate is opposed to spirituall but onely as it is opposed against that which is common among others and so a priuate man may iudge For our Sauiour saith l Ioh. 7.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man will do the will of God he shall know of the doctrine whether it be of God or whether I speake of my selfe m Act. 17.11 And the men of Beroea when they receiued the word of Paul and Silas searched the Scriptures daily whether those things were so And yet the teaching of the Apostles was more certaine and infallible then the doctrine of any Church since and their persons more holy and wise then any that haue liued after them 3 Therefore the true manner how the Churches teaching may be examined being thus expounded the proposition of the Iesuites argument is false wherein he saith They which examine whether the particular points which the Church teacheth be true make themselues iudges ouer the Church preferring their priuate conceits before the definitions of the Church c. For they examine and iudge not by their owne priuate humors but by the publicke word of God n Ioh. 12 48. which in the Scripture speaketh openly to all the world though the children of God onely know and beleeue it by reason o Ioh. 12 40. the vnbeleeuers haue their eyes and hearts blinded that they should not vnderstand And thus it is lawfull for all men to iudge the Churches teaching because else they cannot be certaine they liue in the true Church or haue true faith p Col. 2.2 which is ioyned with the full assurance of vnderstanding to know the mystery of God Chrysostome answering the obiection of such as pretended they could not tell what religion to be of there were so many opinions q In Act. hom 33. saith That seeing we take the Scriptures which are so true and plaine it will be an easie matter for you to iudge and tell me hast thou any wit or iudgement for it is not a mans part barely to receiue whatsoeuer he heareth Say not I am a scholler and may be no iudge I can condemne no opinion for this is but a shift c. Basil saith r Ethic. definit 72. pag. 432. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It behoueth the hearers that are learned in the Scriptures to trie those things which are said by their teachers and receiuing that which agreeth with the Scriptures to reiect the contrary And Gerson one of his owne side Å¿ De exam doctr part 1. conâ—ess 5. writeth The examination and triall of doctrines concerning faith belongeth not onely to the Councell and Pope but also to eueryone that is sufficiently learned in the Scriptures because euery man is a sufficient iudge of that he knoweth 4 And in all this hitherto there is no wrong offered to the Church but onely that put in practise which was neuer misliked till a Church arose whose siluer being drosse and milke poyson might not endure the triall And whereas he saith it is a great absurditie to preferre a priuate mans iudgement be he neuer so witty or strongly conceited of himselfe before the iudgement of Gods Church herein he saith excellent well but will he expound the light and euidence of the Scripture to be nothing else but wit and conceit and will he leaue no roome for the full assurance of vnderstanding in the heart of man or is it absurd for a priuate man to preferre the truth of Gods word before the teaching of all the world I would not
haue him say so For t Ioh. 5.39 our Sauiour himselfe refused not to haue his doctrine tried though he were better then the Church neither is it vnpossible for a priuate man to espy an error in the teaching of the best Church that is in which case he may iudge the Church and his iudgement is to be preferred as u Panormit Gerson whose words you haue Digress 15. nu 10. some Papists themselues deny not And out of question I thinke the most learned and discreet Papists to be wholly of this mind in that many of them haue called in question againe things already determined by their Church thinking the same that we do that it is not sufficient to make an end of questiōs vnlesse we be also sure the end is good For it is an ordinarie thing with the Iesuites and schoolemen of these dayes to expound the decrees of their Councels cleane against the originall meaning thereof which sheweth they mislike that which was decreed and helpe themselues with the fauour of the glosse against the text So the Councels of Lateran and Trent haue determined against the communion in both kinds forbidding the cup yet Ouandus a late Frier x Breuiloqu in 4. d. 9. prop. 6. pag. 221. writeth that all things duely considered that may fall out it were better to permit the cup then deny it and more grace is giuen in both kinds then in one And y Refert Bel de iustifica l. 3. c. 3. Catharinus the Bishop of Compsa maintaineth against the Trent Councell that a man by faith may be assured of the pardon of his sinnes whereas that Councell z Sess 6. cap. 9. determined the contrary And Sixtus Senensis a great clearke a Bibl. l. 1. p. 33. hath reiected as Apocrypha the seuen last chapters of Hester b Sess 4. which the Councell of Trent approued for canonicall Which these men would neuer haue done if they had thought it any iniurie to their Church to examine her teaching 5 And whereas he obiecteth further that the Church is a company of men wise learned vertuous and guided by the spirit of God and therefore it is rashnesse to iudge of their teaching I answer that this ill befits him and his cause for c Digress 16. nu 4. I haue shewed that his Church consisteth rather in the Popes sole person thē in any great company and the definitions thereof follow not the learning or vertue of any company but the Popes bare will who by the confession of all learned Papists may both erre and be as vitious foolish and vnlearned as any other And therefore the Church with her prerogatiues can do a Papist no good vntill they be taken from the Pope and giuen the Church againe Next though the company which is the Church be wise and learned c. yet are they no wiser then Christ and his Apostles whose teaching was examined neither can we know them for such till we haue tryed their teaching For d Iob 32 6.9 wise men see not all things at all times and the child with reuerence may admonish euen his father And though our Sauiour haue promised the assistance of his spirit to his Church to leade it into all truth yet in what sence that is e §. 14. nu 4. 5. I haue declared alreadie and the Iesuite may know it is not in his sence by this signe that the very persons and particular Churches to whom Christ meant those words had their errors for all that But supposing the Churches doctrine by vertue of some such promise be indeed absolutely exempted from all error yet may the same be examined and iudged of because till that be done it cannot of vs be knowne to be so For no man saith we must proue things already certaine but that we must not beleeue them to be certaine till we haue proued them And if the true Church cannot erre in any point then it standeth all men in hand to examine which is the true Church that so they may betake themselues vnto it and let him giue you a sound distinction and say directly what presumption it is against the Church and why an iniury to examine her doctrine more then it is to trie her vnitie sanctitie antiquity and succession Or if it be no wrong to make triall of these things which yet she hath by vertue of Christs promises why should it be amisse to make triall of the former which he dareth not for his life say is hers any properlier or fullier then they § 31. But you may perhaps obiect that in Scripture we are willed not to beleeue euery spirit but to examine and trie the spirits whether they be of God or no and that therefore we must examine and trie the spirit of the Church I answer that S. Iohn doth not meane that it appertaineth to euerie man to trie all spirits but in generall would not haue the Church to accept of euery one that boasteth himselfe to haue the Spirit but willeth that they should trie those spirits not that euery simple man should take vpon him thus to trie them but that those of the Church should trie them to whom the office of trying the spirits doth appertaine to wit the Doctors and Pastors of the Church which almightie God hath put of purpose in the Church Vt non circumferamur omni vent◠doctrinae Ephes 4. and that we may not like little ones wauer with euery blast of those that boast they haue the Spirit So that this trying of spirits is onely meant of those spirits which men may doubt whether they be of God or no and then also this triall belongeth to the Pastors of the Church But when it is once certaine that the spirit is of God we neither neede nor ought doubtfully to examine nor presumptuously iudge or it any more but obediently submitting the iudgement of our owne sense and reason we must beleeue the teaching of it in euery point Now it is most certaine that the spirit of the true Church is of God as out of holy Scripture hath bene most euidently declared and therefore our onely care should be to seeke out those markes and properties by which all men may easily know which particular companie of men is the true Church which we ought not to examine and trie but in all points obediently beleeue The Answer 1 The words of the Apostle are Dearly beloued beleeue not euery spirit but try the spirits whether they be of God 1. Ioh. 4.1 Whence we gather that it is the dutie of euery man to examine the doctrine that is taught him But the Iesuite answereth two things first that Saint Iohn biddeth not euery man do this but onely the Pastors Whereto I answer the words are plaine enough that he speaketh indifferently to all men that euery man for himselfe though not by himselfe but by the rule of Gods word should try the spirits For he directeth his Epistle
Conc. Trid. Sicid commen Innocen Gentil pag. 132. 135 158. c. the safe conduct that was giuen out for them as it was long afore it could be obtained so it had a clause that it should appertaine to none but such as would repent and returne to the bosome of the Romane Church which sheweth that it was a very ieast to mocke the world withall and the libertie granted by the same would haue proued no better to the Protestants then that which the Councell of Constance gaue Hus and Hierome o Vide Paralip ad hist Abb. Vrsperg pag. 396. Pogh Floren. ep ad Aretin who neuer went home againe but contrary to all truth and right were vnmercifully murthered by the Councell Now p Panorm extra de iureiurando Ego N. the law saith that he which hath securitie granted him to come hath also security to returne for he cometh not securely that may not safely returne againe 6 Secondly all the Bishops were sworne to vphold the Papacie that it may appeare they came prepared to do that they did The oath is set downe in the q Ego N. de iureiurand in decret Greg. 9. Decretals I N. Bishop from this day forward wil be faithful to S. Peter and to the holy Church of Rome and to my Lord the Pope and his successors The Papacie of the Romane Church and the rules of the holy fathers will I help defend and hold against all men so helpe me God and his holy Gospels Now r Papatâ—â— id est principatum taÌ„ in spiritualibus quam in teÌ„poralibus Dic regulas id est canones summorum Pontificum c. Panorm vbi supra this Papacie is a principalitie in things both temporall and spirituall and these rules are the Canons of the Pope and other Doctors allowed by the Church of Rome So that this Councell iudged before it heard nay they would not heare but came euery man prepared to condemne and therefore Å¿ Such as were Catharinus Dom. à Soto Cornelius Mus Salapusius Ciconia Fontidonius Baptista Fornerius and others whereof reade Innocent Gentill exameÌ„ at euery Sessions they had certaine sermons preached by Friers tending to nothing but railing against the Protestants and inciting the Councell against them Whereunto they added another policie by spreading t Innocen Gentill pag. 32. Boz de sign eccles lib. 18. cap. 3. reports of one Abdisu that should be Patriarke of the Assyrians and was come to Rome to acknowledge the Popes supremacie and religion with many admirable particulars all which newes was spred for the nonce to fill mens minds with a conceit and liking of that which they meant in the Councell to decree The which partialitie and cunning when the Princes of Europe saw u See Illyr Protest cont coÌ„cil Innocent Gentill pag. 28 31. 96. 98. 110. they sent their protestations against the Councell as vnsufficient to reforme religion namely the Emperor Charles the French King the Kings of England and Denmark the States of Heluetia and others 7 Thirdly in trying the controuersies they examined not by the Scriptures onely but by traditions x Sess 4. also which afore that time no man was bound to beleeue and that which was worse there did nothing passe till the Pope with his Consistory at home had scene it and whatsoeuer he fancied that was decreed for which purpose there went continuall posts betweene Trent and Rome and while the Doctors pro forma tantùm were disputing at Trent the Pope was ingrossing the Canons at Rome which being returned in packets were solemnly published in the Councel And thus they measured sometime with a wrong rule and sometime with no rule at all And though they had measured with the right rule yet they did it not rightly for that they applied not the doctrine to the rule but bent the rule to their owne doctrine turning the Scripture violently to serue their opinions For in the fourth Session they decreed that no man should giue any other exposition of Scripture then such as might agree with the doctrine of the Church of Rome Now that doctrine was the thing that should be examined and the Scripture was the rule that it should be examined by and therefore they wrested the rule to their opinions 8 So that if it were not lawfull to examine the teaching of the Church as the Iesuite holdeth yet this example of the Trent Councell may teach him that at least it is lawfull to trie whether the Church proceed aright in teaching as many Papists vpon experience of these dealings no doubt haue not bin afraid to examine things pretended to be already concluded by Councels else that Church is in a miserable plight that will yeeld vs no reason of her faith but her owne bare word and much doubteth her selfe that will suffer none to trie her teaching by so euen a rule as is the Scripture and all Papists her children are in worse case then y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vita Aristoph praefixa Scholiis he that was iudged to be the son of Philip of Aegina only because his mother said so for they must not onely beleeue God is their father because she telleth them so but they must take her word too that Christ is her husband contrary to a notorious suspition that hath long gone of her and would be better cleared then by her bare word z Nos iustitiam nostram ecclesiae sponsae nostrae nolentes negligere saith Boniface 8. de immunit eccle c. quoniam in sexto ibid. de elect c. vbi periculum § caeterumque condemned by Bernard epist 237. that she is the Popes concubine and hath had many children by him out of lawfull wedlocke § 32. The markes be especially those foure which are gathered out of Scripture and expresly set downe as properties of the Church in the Constantinopolitane Creed which is receiued commonly of all and inserted euen in the Protestants Communion booke Vna Sancta Catholica Apostolica One Holy Catholike Apostolike By all which if I had leisure I might shew at large how that the Romane Church that is to say that companie which communicateth and agreeth in profession of faith with the Church of Rome is the onely true Church and that the Protestants that is to say that company which from Luthers time hitherward haue opposed themselues against the Romane Church neither all nor anie particular sect of them can be the true Church for the Romane Church onely is truly One Holy Catholike and Apostolike whereas the Protestants either want all or at the least some of these properties The Answer 1 The Constantinopolitane Creed and the sacred Scripture teach these foure to be qualities abiding in the Church and certaine adiuncts belonging thereunto but not that they are the markes whereby to find it For we call that a Marke whereby the thing questioned is vndoubtedly brought to our knowledge which these foure in the question of the
Church performe not For first themselues are declared and proued by another thing as the Iesuit himselfe vnawares granteth in that he saith they are gathered out of the Scripture and articles of our faith which is all one as if he freely confessed the word of God when all is done is the thing whereby the Church must be found and the true faith contained therein is knowne sooner and better then the Church which is not assured to vs till those things be found therein which agree with the Scripture and articles of faith This must be noted because hauing in the eight former sections wearied himselfe with striuing against vs and vsed much diligence to perswade that the true faith is no competent marke to discerne the Church by yet now of his owne accord he cometh home to vs and in his first words submitteth himself to that which before he gainsaid and so freely reuoketh all his former arguments 2 Next they are not so much as properties of the Church neither and therefore the vnlikeliest of a thousand to be marks thereof For a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phauoâ—in leâ—ic they are not alwayes inseparably and incommunicably found therein that is such as at all times remaine in the Church alone and in euery part thereof For in the beginning it wanted antiquitie and succession and in the progresse it hath sometime bene without vnitie and vniuersalitie and at all times the false Church hath made so faire shew of all foure that no man could distinguish them but by retiring to the doctrine For Chrysostome b Hom. 49. in Math. op imperf writeth thus All those things which belong to the Church of Christ in truth the heresies may also haue in schisme they haue Churches and the * The booke not the doctrine sacred Scriptures yea Bishops and other degrees of Clergie baptisme the Eucharist and all other things yea * A pretence of Christ as Math. 24.5.23 Christ himself So that if any one will know which is Christs true Church he shal not be able in such a confusion to do it but onely by the Scriptures And of vnitie S. Basil c Aschet prooem de iudicio Dei saith He found much vnitie among all other professions onely in the Church of God he obserued great strife and vehemâ—nt dissention and the Pastors themselues distracted with all contrarietie of mindes and opinions Of succession Nazianzen d De laude Athan saith This is properly succession to succeed in godlinesse for he that professeth the same faith is also partaker of the same succession and he that holdeth a contrary faith must be reputed contrary to the successioÌ„ And e D. 40. Non est facile the Canon law They are not the children of the Saints which occupie their roomes but which do their works Of holinesse f Vbi supra Chrysostome saith In former times one might haue knowne Christs Church by her manners when the conuersation of the Christians either all or many was holy but now Christians are either as bad or worse then hereticks or Gentiles and there is more continency found among them though it be in schisme then among Christians And againe g Hom. 4. in Math. Whatsoeuer kind of holinesse the seruants of God haue in truth the seruants of Satan may haue in likenes for the diuel hath his that be meeke and huÌ„ble that be chast and giue almes that fast and do euery good deed which God hath appointed for the saluation of mankind and these formes of godlines hath the diuell brought in to seduce vs that a confusion being made betweene good and counterfet simple men which know not the difference betweene goodnes in deed and goodnes in shew while they seeke the goods seruants of God might light vpon the diuels seducements 3 And therefore allowing the Iesuite what leisure he will though otherwise any reader may perceiue he tooke himself leisure enough that penned this discourse and though briefly in shew yet in summe and effect hath couched whatsoeuer is extant in any Papist written concerning the matters questioned but yet giuing him a longer day he cannot by these markes make it infallibly sure that his Romane Catholicke is the Church of God and this himselfe knoweth in his owne conscience For Bellarmine h De not Eccl. cap. 3. speaking of these very markes confesseth They make it not euidently true that it is the Church but euidently probable whereby it appeareth that the Iesuite for all his set countenance yet knoweth well enough these his markes bring probabilitie but no certaintie And I am sure all Papists of learning will grant they are no markes at all but when they concurre with true faith whereas they say expresly i Greg. de Valent comment Theol. tom 3. disp 1. qu. 1. punct 7. §. 18. that among whomsoeuer the truth of doctrine and Sacraments are holden * Ex ijs constare veram Ecclesiam thereby it is knowne the Church is there And therefore the Iesuite may shew his skill in fitting his fowre markes to his Romane Church and remouing them from ours but he shall neuer come directly to the point vntill he try vs by the Scriptures and thereby sufficiently proue that which is easilie said we are not the Church of God but a company standing in oppositioÌ„ since Luthers time diuided into particular sects § 33. First the Protestants Church is not perfectly one or vniforme in dogmaticall points of faith but varieth according to the varietie of times and persons now holding one thing then another the learned men thereof are so much at iarre in matters of faith that it is hard to find three in all points of one opinion The Answer 1 The Papists themselues acknowledge a Luc. Pinel Thes Vademont Thes 83. that the vnity of the Church consisteth in this that the members thereof beleeue the same things vse the same worship of God and retaine the same sacraments but the Scriptures more fully teach vs how it is one First because b Ephes 4.4 it is from one beginning which is the holy Ghost who as one soule quickeneth and moueth all the members Next c Eph. 4.15 it hath but one head which is Christ And thirdly d Eph. 4.5 Rom. 12.5 it is but one body and one societie partaking the same doctrine sacraments worship of God The which vnitie if the Iesuit can shew to be waÌ„ting among vs good reason the game be his but for the doing herof it is not enough to say we varie vnlesse he can make true demonstration that the variance is in faith and this faith is changed with times and persons the which according to the custome of his sect he saith confidently but sheweth not whereas we for our purgation name e A booke so called to be bought in euery shop and containing the confessions of all the seuerall Protestant Churches in Europe the Harmony of confessions wherin
of England Yet did not Basil therefore thinke it was not the true Church as the Iesuite disputeth against vs much lesse did he separate himselfe from it but acknowledgeth the enuy of Satan who can set brethren at oddes in their fathers owne house who are to be aduised to reconcile themselues and at length to embrace vnitie when they see Papists their enemies scorning them and clapping their hands at the bickering lest all to late when Gods iudgements fall vpon them as they did vpon the primitiue Church for that same sinne they learne by their owne calamitie to professe the faith in vnitie r Philostrat heroic in Protesilao One saith the communion of good things often times begetteth enuy but when men communicate in miseries they begin to loue one another recompencing compassion for compassion § 34. And which chiefly is to be pondered as principally appertaining to this marke of vnitie they haue no meanes to end their controuersies and so to returne to vnitie and to continue therin For while as they admit no rule of faith but onely Scripture which Scripture diuerse men expound diuersly according to the diuerse humours and opinions or fancies of euery one not admitting anie head or chiefe rule infallibly guided by the holy Ghost to whose censure in matters of faith all the rest should submit themselues vt capite constituto schismatis tollatur occasio an head or chiele ruler being ordained occasion of schisme may be taken away whiles they do thus as they all do alwayes thus all proclaiming to be ruled by onely Scripture and yet almost euery one expounding Scripture diuersly and one contrary to another according to the seeming of euery ones sense and neuer a one admitting one superiour infallibly guided by the holy Spirit of God to whose iudgement all the rest should submit themselues whiles I say they do thus it is impossible they should haue the vnitie of faith which is required as a marke whereby to know Christs true Church The Answer 1 The Iesuit hauing obiected that there is no vnity among vs now giueth his reason why there can be none because we make the holy Scripture the rule of our faith and indeed it is true that all Protestants professe the Scriptures to be the rule of faith which the Iesuite may repeate as often as be pleaseth coming ouer with it againe and againe but no Papist can confute it yea many Papists seem in expresse termes themselues to grant it as I haue shewed Digression 3. where the point is handled at large and whither the reader must betake himselfe for the triall Onely I will adde the words of Acosta a Biblio select l. 2 c. 15. reported and allowed by Posseuinus the Iesuite that the diligent attentiue and frequent reading as also the meditation and conference of the Scriptures hath alwayes seemed to them the chiefest rule of all to vnderstand by And I will repeate b De verb. Dei l. 1. c. 2. the words of Bellarmine The sacred Scripture is the rule of faith most certaine and most secure yea God hath taught vs by corporall letters which we might see and reade what his will is we should beleeue concerning him Here are three of our principall aduersaries say as much as we do and yet the Iesuite alloweth it not This his vanitie common with him in euery issue betweene vs must be chastised with those words of Austin c Epist 6. See how they grow worse and worse whose runagate babling restrained neither with feare nor shame wandereth vp and downe without any punishment 2 And though we graunt that diuers men expound the Scripture diuersly according to their fancies yea contrary one to another not submitting the exposition to one chiefe head yet cannot this disable it from being a sufficient rule to keepe vs in vnitie because the men that thus diuersly expound are not as he speaketh All and euery one that professeth our religion but some priuate men erring through ignorance or affection the open ministery of our Church in the meane time cleauing vniformly to one and the same exposition which from the beginning it neuer altered and the points wherein some among vs vary are not the articles of saluation wherein alone the reason of vnitie doth consist but some difficult places the ignorance whereof remoueth not the vnitie of faith all which I haue d § 7. nu 2. § ◠nu 7. inde § 12 nu 2. inde Digress 8. 10. already handled in that which goeth before and therefore referre my selfe to the places if any more be to be said to this matter And whereas he thinketh we should admit one head or chiefe rule to whom we should submit all our faith that a head being ordained the occasion of schisme might be taken away herein he talketh absurdly For first we acknowledge one head and chiefe ruler such as he mentioneth euen the Spirit of God whose office it is to expound the Scripture and this exposition he vttereth in the Scripture it selfe e Digr 11.12 as I haue shewed Next if we would also according to his fancie betake our selues to the externall authoritie of some man or companie of men relying vpon them in matters of faith and exposition yet this would not please him neither vnlesse the Pope were he that you may see the vaine importunitie of the Iesuite Thirdly when such a head as himself meaneth admitting it also to be the Pope were agreed vpon and all power to expound the Scripture put into his hands yet still the same difficulties would remaine that he obiecteth against vs. First that his determination though neuer so plainly published would not satisfie such as are contentious f See Dig◠24. for in the Church of Rome notwithstanding the Popes supremacie there are contentions Next that whatsoeuer he determined if it were the truth he must fetch it and shew it out of the Scripture And so still we haue as competent a iudge for the maintenance of vnitie as the Iesuite can name any and when he hath trauerst ground and fetched a compasse how he can to auoide this iudgement yet the violence of the truth and his owne experience shall tumble him headlong into it againe 3 The phrase borowed out of Ierom vt capite constituto c. meaneth not the Pope or any man else that should be iudge of the Scripture but the Pastors and Bishops ordained in euery Church for preaching and gouernement which we haue and vse according to Ieroms meaning in a course more godly and profitable then that which the Church of Rome vsurpeth § 35. Contrarie the Romane Church is alway one and vniforme in faith neuer varying or holding any dogmaticall points contrarie to that which in former times from the beginning it did hold all the learned men thereof though sometimes differing in matters not defined by the Church yet in matters of faith all conspire in one The Answer 1 That which the
Iesuite now beginneth to auouch concerning the vnitie of his Romane Church is all vntrue as I will sufficiently shew in the three next Digressions and shall haue occasion further to manifest a Digress when I come to handle the note of Vniuersalitie This is the truth and all that can be said for it b Isid Pelus ep 408 lib. 3. which Pelusiota noteth in all heretickes that the name of peace is indeed euery where but the thing it selfe no where and as c Aug. epist 162 contra pertin Donatist it was among the Donatists They sacrifice in schisme and dissention and greet the world with the name of peace whom they driue from the peace of their saluation This their vnitie is of seuen sorts d Illyric de sect Whitak controu 2. de eccle q. 5. c. 8. as some learned men among vs haue sent them word and we thinke our iarres such as they be are better then it 2 The first is the vnitie of darknesse in that they are prouident to maintaine outward peace lest their kingdom should come to nought e Mat. 12.16 such an vnitie there is in hell and one Beare they say will lie with another f Petr. Martyr decad l. 3. c. 5. and the very Cannibals vse not to eate them of their owne countrey The second is a heathenish vnitie when men for their credite wiâ—l not seeme contentious as it is very certaine they see innumerable abuses in their Church and doctrine and yet may be content to agree in all lest the world should despise them The third is brutish vnitie when their people consent because they are beastly ignorant and know not their ownâ— abominations so g Staphyl apol part 1. the Colliar said he was of the same beleefe the Church is and yet he knew neither the Churches nor hâ—s owne beleefe The fourth is Iudas his vnitie who kept companie with the other Apostles because he gained by it as many cleaue to the Romane Church and agree thereiâ— because it enricheth them and now then as a sanctuary freeth them from the danger of their sensualitie The fift is tyrannicall vnitie when men by feare are constrained to agree the Popes Consistory and Spanish Inquisition preuaile more with their people then the conscience of religion as would soone appeare if they were taken away The sixt is Herods vnitie for as he and Pilate which were secretly foes yet agreed together to crucifie Christ so these men consent in one against the truth and conspire together more to suppresse vs then to establish any sinceritie among themselues The last is the vnitie of h Iudg. 15.4 Sampsons foxes which were tied together by the tailes but all their heads were loose and euery one looked a sundry way so these men sticke together by the tailes in their religion all embracing one conceit of Poperie but in the maintenance and exposition of the same looking and thinking as many wayes as there be heads among them onely the Pope and his gouernement they all professe because it is their vantage and in him all their tailes meete together This is the vnitie of the Iesuites Church and the true genealogie thereof which we are content to acknowledge vnto them Digression 22. Obiecting the behauiour of the Papists toward the diuine Scriptures thereby to proue their varying from that which in former times the Primitiue Church of Rome beleeued 3 But whereas he saith the Romane Church hath not swarued from any point which formerly it held this is vntrue because it is declined from the doctrine of the Scriptures which the old Romane Church till Antichrist brake into it held inuiolably and for proofe hereof I will not now stand to compare the present Romane faith with the Scriptures but onely touch certaine practises of the Papists about the Scriptures which are euident signes and cleare demonstrations of that I say And first their canonizing now after 1500. years of the vulgar Latine against the Hebrew and Greeke originals for i Sess 4. the Trent Councell chargeth all men to vse it as the authenticall text in all their readings disputations sermons and expositions and that they do not reiect it vnder any pretence whatsoeuer Yea k Galatin de Arcun l. 1. c. 8. Leo Castrens apologet lib. 2. and others the learned men among them accuse the Hebrew and Greeke of corruptions manifold and their generall opinion thereof may be discouered by the Bishop of â—oledoes conceit l F. Simen bibl Complut in prolog who putting forth the Bible in diuers languages and therein printing his Latine in the middest betweene the Hebrew and Greek saith he hath placed them as the two theeues on either side but the Romane or Latin Church he hath put in the middest betweene them as Iesus Christ And yet this their Latine so swarmeth with monstrous corruptions that m Lin la. de opt gen interp l. 3. ca. 4. Reg. bibl tom 6. in var. lect lat bibl edit vulg themselues complaine of it as well as we and n Molina in 1. Tho. pag. 399. Andrad defens Trid. lib. 4. Alph. Mendoz. controu theol q. 7 pag. 514. diuers of them iustifie with vs against their fellowes the Hebrew and Greek and some that mislike it yet confesse o Posseuin bibl select l. 2. c. 6. Sixt. Sen. bibl sanct l 8. pag. 318. b. the errors supposed to be therein are not of such weight as that they touch the perfection of the Scripture in things pertaining to faith and good manners Now it is vnlikely they would striue thus about an edition against all antiquitie and probabilitie but that they see some euidence in the originals which by their Latin they hope they can auoide 4 Next p See Digr 1.9 they complaine against the Scriptures that they containe not all things needfull to saluation but the best part of true religion is made knowne to vs by vnwritten tradition which if you take away many points of the faith will reele and totter which they might neuer say for shame if they were not declined from the Scripture and had not deuised this shift of tradition to flie vnto when the Scripture is pressed against them 5 Thirdly q See Digr 2. 3. they forbid the people to reade the Scripture and will not haue it translated into the mother tongue which is a signe they mistrust their faith and doubt lest the people by reading should find it departed from the Scripture 6 Fourthly r See Digr 16. they make the Pope iudge ouer the sence of the Scripture Å¿ Concil Trid. sess 4. forbidding all other sences then such as agree with the Church of Rome and that which is prodigious they blush not to say t Cusan ep 2.3.7 The Scripture is fitted to the time and variably vnderstood the sence thereof being one while this and againe another while that according as it pleaseth the Church to change her iudgement
u See Digr 16. meaning also by the Church nothing but the Pope They would neuer make themselues ridiculous by such incredible assertions had not their apostasie from the word of God made them desperate 7 Fiftly their mouthes are full of bitter and blasphemous speeches against the Scripture which is a signe they find it contrary to their humor and therefore hate it x Pigh Hier. l. 1. c. 2. contro 3. de eccl One of them saith The Gospels were written not to rule our faith but to be ruled by it y Censur Colō pag. 112. Pigh contro 3. Others call the Scripture a nose of waxe that may be writhed this way or that way Sometime they terme it z Peres de tradit praefat Dead inke and a Pigh contro 3 a dumbe iudge Sometime they say b Bell. de verbo Dei l. 4. c. 4. it is not necessarie and that c Durae resp pag. 148. God gaue not it to his people but Pastors and Doctors Sometime d Eck. enchir c. 1. Caes Baron ann 53 nu 11. they say it receiueth all the authoritie it hath from the Church and from tradition without which it were of no credit Sometime e Eck. vbi supra We must liue more according to the authority of the Church then after the Scripture Sometime f Eck. vbi supra Christ neuer commanded his Apostles to write any scripture Sometime they receiue the Popes Decretals as the Scripture it selfe reuerencing them so farre that therefore they breake out into blasphemie against the Scripture g Princip in cursum Bibl. See d. 9. in canonicis saith Cameracensis Sometime they denie the text it selfe pretending it is not Scripture as h L. aduer noua dogmat Caiet pag. 1 inde Catharinus testifieth of Cardinal Caietane that he denied the last chapter of Marks Gospel some parcels of Saint Luke the Epistle to the Hebrewes the Epistle of Iames the second Epistle of Peter the second and third of Iohn and the Epistle of Iude. This man was of great reckoning among thē no man of more they say of him i Sixt. Sen. bibl l. 4. in Tho. Vius he was an incomparable diuine and the learnedst of all his age k Andrad defēs Trid. l. 2. who by his study did much enlarge diuinitie which is to be noted that men may see a tricke of the Papists first to commend their learned men and fill their people with a good opinion of them and then to send abroad their bookes full of such stuffe as this that may slide into the minds of men yet so that when it is obiected against them they may answer as they ordinarily do it was but the writers priuate opinion and so thinke to escape from the shame of it though still at home and secretly they loue it 8 Now I demaund and require the most resolued Papist that is to answer directly from what beginning this grudge against the Scriptures and deuotion to their Churches soueraignetie proceedeth whether they be not inwardly guiltie of some reuolt from the doctrine thereof which causeth them vnder hand as they may to worke their discredite and crush their authoritie Digression 23. Wherein by fiue examples it is shewed that the moderne Church of Rome is varied in points of faith from that which it beleeued formerly and since the time it began to be the seate of Antichrist 9 I do not say it hath altered euery thing which in former times it held it being sufficient for the disproofe of the Iesuites assertion if it haue altered some and those also esteemed among themselues dogmaticall points of faith or belonging thereunto and this alteration to haue bin not from the truth onely which the Primitiue Rome embraced but euen from those articles which Rome declining into heresie either in the beginning or processe of this declination professed that so she may appeare to haue varied from her owne selfe 10 The first example shall be in the Popes supremacie for the Councels of l Sess 4. 5. Constance and m Sess 2. 18. Basil decreed that a generall Councell was of greater authoritie then the Pope and that he ought to be subiect therunto and n Cusan concord l. 2. c. 20. 34. Panorm de elect c. Significasti Pet. de Alliaco Gerson Almain Abulensi◠quos refert Bellarm. de Concil l. 2. c. 14. many learned Papists beleeued this to be true yet since that time this point is altered and the Councels of o Concil Later sub Leon. ses 11. Lateran and Trent haue set downe the contrary and now the Church is bound to follow that determination 11 The second example shall be in the Sacrament for p Geo. Cassand def lib. de offic pij viri at the first the people receiued the cup as well as the bread for the space of a thousand yeares and afterward q Lib. de eccle obseruat c. 19. saith Micrologus The Romane order commandeth the wine also to be consecrated that the people may fully communicate and this was approued for good by r Tho. in 1. Cor. 11. lect 5. Claud. de Saints repet 10. c. 4. Alb. de offic missae c. 5. many learned Papists yet in time the Councell of Constance ſ Sess 13. forbad it and then the Papists began to change their minds and afterward the Councell of Basil t Bohemis concessit cam facultatem teste Aen. Sylu. in hist Bohē c. 52 Bell. de Euchar. l. 4 c. 26. released the decree of Constance and u Sess 21. c. 2. the Councell of Trent againe reuoked the release made at Basil and forbad the cup as they had done at Constance 12 The third example shal be likewise in the Sacrament for x Sco. 4. d. 10 11. Biel. lect 41. in canon Transubstantiatiō is acknowledged to be but lately brought in and first made a matter of faith by Innocent the third in the Lateran Councell within these 400. yeares y Scot. vbi supr Biel. ibid. before which time no man was bound to beleeue it but all men were left to their owne will to do as they would whereas now it is counted heresie to denie it though z Pet. de Alliac 4. q. 6. art 2. Dur. 4. d. 11. q 1. many learned Papists themselues misdoubt it of all which matter I shall intreat more fully in the 49. Digression 13 The fourth example shall be in the worship of Images for at the first the Church admitted no image at all neither painted nor grauen a In Cateches saith Erasmus no not the Image of Christ himselfe to be set vp in Churches and this appeareth to be true by the testimony of b Epiph. ep ad Ioan. Concil Elib c. 36. Clē Alexand. protrept pag. 14. Graec. the auncient themselues next when they began to be vsed yet the Church of Rome forbad the worship of them as
are driuen to yeeld the keyes to all the Apostles as well as to Peter and yet they thinke he alone had the primacie which sheweth clearly that the keyes containe it not Fourthly they which expound the power of the keyes to shew what they containe mention therein no more but as I haue answered The Councell of Colen vnder Hermannus x Bell. de poen l. 1 c. 1. penned by Gropper y Defens of the Cens whom the Papists cal the rare man of our age proceedeth thus z Enchir. concil Colon. de sacr confess But what keyes Christ when he departed hence left the Apostles and their successors in the Church that is to be explicated And truly this is plain that he committed to them his owne keyes and no other euen the keyes of the kingdome of heauen as himselfe said to Peter Whatsoeuer thou shalt bind on earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shal be loosed in heauen These keyes the Fathers deuided into the key of order and the key of iurisdiction And againe each key into the key of knowledge and of power The key of order is the power of priestly ministery which containeth power to preach the Gospell consecrate the bodie of Christ remit and retaine sinnes and to minister the sacraments The key of iurisdiction is power to restraine the faultie this is that power of excommunicating such as offend openly and absoluing them againe In which explanation of the power mentioned in the keyes we see nothing touched but onely the ministery of the word and Sacraments and the execution of discipline But Marsilius a Defens part 2 c. 6. speaketh more fully that the authoritie of the keyes according to Saint Austin and Hierom is that iudiciarie power that standeth in dispensing the word sacraments and discipline although the opinion and title of the fulnesse of power which the Bishop of Rome ascribeth to himselfe tooke his beginning from these words Whose sinnes ye remit they are remitted and whatsoeuer you shall bind vpon earth shall be bound in heauen 20 The second text alledged is Luk. 22.32 where Christ saith to Peter I haue praid for thee that thy faith faile not and thou being conuerted strengthen thy brethrē which the Iesuit expoundeth as if our Sauiour had specially prayed for S. Peter and the Pope that their faith should not faile at least so farre as to teach the Church a false faith to the intent they might alway be able to confirme their brethren if at any time they should faile in the doctrine of faith which all Catholicke men knowing do confesse the Popes definitiue sentence to be always an infallible truth and thereupon submit themselues thereunto and so liue in vnitie But this exposition is soone confuted for first here is no mention of the Pope but of Peter onely whereby it is plaine that no certaintie can be concluded out of the words for any but for the Apostles onely or if they reach to any besides Peter then according to the opinion of the most iudicious Papists the Church is it and not the Pope So saith b Qu. Vesper d. 3. art 3. prob 1. lit G. Cameracensis That which in Scripture is promised to the whole must not be attributed to any part but alway to hold the true faith and neuer to erre against it is promised by Christ to the whole company of beleeuers alone It is plaine therefore that Christ promised Peter his faith should not faile vnderstanding it not of his personall faith but of the generall faith of Gods Church committed to his regiment And Frier Walden c Doctr. fid l. ◠c. 19. saith Peter bare the type of the Church not of the particular Romane Church but of the vniuersall Church not gathered together in a generall Councell but dispersed through the world from Christ to our times Of the same mind are d Concord l. ◠c. 11. Cusanus and e Defen part 2. c. 28. Marsilius So that in the iudgement of foure of the learnedst among our aduersaries the purpose of Christ was not by this text to indow Peter or the Pope but the whole Catholick Church and so accordingly the right of gouernment and freedome from erring should remaine not in the Pope but in the vniuersall Church cleane cōtrary to that which the Iesuit here supposeth 21 Secondly the direct and immediate purpose of Christ in these words is to forewarne Peter of the sinne whereinto he fell afterward by denying him and the meaning is that though Satan desired thereby to destroy him yet he had prayed that his faith might not by the temptation be vtterly extinguished admonishing him that as by his fall he would weaken his brethren the members of the Church so by the example of his true conuersion he should strengthen them againe vnderstanding this faith for which he prayed not of Peters teaching or directing the Church in doctrine but of the habit of faith abiding in his heart whereby he beleeued in Christ and confessed his name and f Confirmandi vocabulo authoritatem in docendo significari saith Greg. de Valen. to 3. pag 197. e. by strengthening his brethren not that he should be supreame head ouer his fellow Apostles but that g Esto a his poenitentiae exemplar ne desperent Theophyl Infirmiores fiatres exemplo tuae poenitentiae comforta ne de venia desperēt Gloss by the exāple of his repentance experience of Gods mercy to him in his infirmitie he should encourage all people against temptation This exposition is proued to be true because first there is no word in the text importing either all infalliblenesse of faith or any authoritie ouer the other Apostles See h Comment in Luc. 22. saith Caietan how Christ biddeth Peter account the Apostles not his subiects but his brethren see how he putteth him in office not to rule ouer them but to confirme them in faith hope and charitie Secondly the words going immediatly before forbid all absolute power of one ouer another The Kings of the nations beare rule and exercise authoritie ouer them but it shall not be so among you Thirdly Bellarmine acknowledgeth i Ex quibus priuilegiis primsi fortasse non manauit ad posteros De Rom. Pont. l. 4. c. 3. § Alterum priuilegium Quoad prima non agit Petri successorē Boz de sign eccl tom 2. l. 18. c. vlt. pag. 594. that to persist alway in the faith without falling from it is a prerogatiue that possible is not deriued from Peter to the Pope which being so it followeth that the Iesuites exposition is false and no Papist can be certain that by vertue of this text the Pope can teach no error any more then he is assored he cannot erre himselfe but it is cleare he may erre himselfe and all Papists yeeld it therefore it is also vncertaine whether he be enabled to teach the Church so that in teaching he
where the accusers and witnesses be vnlesse peraduenture a few desperate and gracelesse persons thinke the authoritie of the Bishops in Affricke that haue iudged theÌ„ to be lesse This which Cyprian saith was afterward decreed in Councels both general and prouincial which could not haue bene if the Pope had bene supreme iudge of all the Church and head of the vnity thereof nay Cyprian saith * Oportet vtique eos quibus prae sumus non circuÌ„cursare nec Episcoporum concordiaÌ„ cohaerentem sua temeritate col lidere The vnitie of Bishops is broken when men runne from their owne to the Bishop of Rome The eight generall Councell holden at Constantinople hath this n Can. 26. decree The order of appealing shall be this that he which thinketh himselfe wronged by his owne Bishop may appeale to his Metropolitan who shall call the matter before him But if Bishops thinke they are wronged by their Metropolitan be it lawfull for them to appeale to the Patriarke who shall end the strife that in no case a Metropolitan haue any power ouer his neighbour Metropolitan or a Bishop ouer his neighbour Bishop The like was decreed long before by the Councell of Chalcedon o Cap. 9. which expresly maketh the Patriarke of Constantinople the last and highest iudge vnder the Councell for all matters falling out in Greece And p C 22. the Councell of Mileuâ— excommunicateth all that would appeale to places out of Affricke Where then was the Popes supreme authoritie in these daies when the Councels and discipline thus hemmed men in that they should not come at him This some Papists see well enough and confesse Cusanus q Concord l. 2. c. 13. saith The Pope hath it not from the Church-rule that he may hurt the iurisdiction of other Bishops because this were to disturbe order Therfore we do not reade that the ancient Popes euer put themselues into such matters and peraduenture it would not haue bene suffered For the Councell of Affricke whereto S. Austin subscribed allowed no appeale from the Synode to the Pope because it was not found allowed in the Church canons but contrariwise the Nicen Councell decreed that a Synode should end euery cause where it was begun 28 The third experience is that he had no authoritie ouer generall Councels either of his owne power to call them or being called to be sole president or hauing decreed any thing to iudge or rule or countermand them all which he now vseth but then did none of theÌ„ For first the power of assembling Councels was in temporall magistrates so r L. 5. hist prâ—oem saith Socrates When once the Emperours begâ—n to be Chrstians from that time forward the Church affaires depended vpon theÌ„ and the greatest Councels were assembled and so still are at their appointment And this appeareth to be true by going through the particulars For let all the ancient Councels be read and there is not one of them but the very Actes and Titles thereof will shew the Prince called it which is so true that Pighius a learned Papist Å¿ Hier. l 6. c. 1. writeth The assembling of generall Councels was the inuention of Constantine The first general Councell was that of Nice t Gelas Cyzic pag. 67. Euseb vit Const l. 3. c. 6. Theod. l. 1. c. 7. Sozom. l. 1. c. 17. Nicet thesau l. 5. c. 5. assembled by the authoritie of Constantine the great The second was at Constantinople u Sozo l. 7. c. 7. Theod. l. 5. c. 7. Zon. to 3. p. 30. called by Theodosius the elder The third was at Ephesus x Concil Eph. graec Euagr. l. 1. c. 3. called by Theodosius the yonger The fourth was at Chalcedon y Concil Cale act 1. Zon. tom 3. pag. 39. called by Valentinian and Martian The fift was at Constantinople z Niceph. l. 17. c. 27. called by Iustinian The sixt was againe at Constantinople a Conc. gen 6. Act. 1. called by Constantinus Pogonatus The seuenth as the Papists reckon it was at Nice b Zon. tom 3. p. 95. Sigon de regn Ital. l. 4. called by the Empresse Irene The eight was againe at Constantinople c Zon. tom 3. pag. 134. Sigon ibid. l. 5. called by Basilius Macedo The Councell of Sardica was d Theod. l. 4. c. 4 called by Constantius the Councell of Syrmium against Photinus e Socr. l. 2 c. 29. Sozo l. 4. c. 6. by Constantine the great The CouÌ„cels of f Socr l 2 c. 36. Millan g Socr. l. 2. c. 37 Ariminum and h Carol. de imag Sigon de Reg. Ital. an 794. Frankford all assembled by the Emperours More particulars may be giuen but these are enow and i Ep. 9.23.24.26 the earnest suite that Leo maketh to the Emperor and Empresse both in his time for a Councell to be holden in Italy which yet he could not obtain maketh it out of question that al power of assembling councels was in the Emperor Yea the point is so cleare that k Aen. Sylu. de Gest conc Bas l. 1. Cusan conc l. 2 c 2. Marsil def part 2 c. 21. many Papists deny it not and l Fr. Victo relect 4. p. 162. some hold that at this day in certaine cases a generall Councell may be called against the Popes mind whether he will or no. 29 Next he was president in no Councell of a long time and when he was yet others were presidents as well as he the said office importing no such command ouer the Councell as now the Pope vsurpeth the which Duarenus a learned Papist confesseth m De sacris eccl benef minist p. 39. saying The office was no more but to call the rest together and to speake vnto them concerning the matters to be handled as the speaker in the Parliament calleth the assembly c. but hath no power ouer them yea the power of determining is in the court it selfe which may also command him Thus was it in times past saith he but now I know not how it cometh to passe that the chiefest gouernment ouer all Christians is giuen to him alone that he becometh free after the manner of Emperours from all Lawes and Councell decrees The which speech of this our aduersary is to be noted because the Iesuit would make you beleeue all Catholike men haue euermore receiued him from Christs own hands as the supreme iudge of all and the refusing of his will were the violating of the Churches vnitie But that which I haue said is easily confirmed for in the Nicen Councell Hosius the Bishop of Corduba Macarius the Patriarke of Ierusalem and Eustathius the Patriark of Antioch n Athan. Ep. ad Solit. Nicet the saur l. 5. c. 6. were presidents if not the Emperor himself also with theÌ„ for o Gelas Cyzic Act. conc Nic. c. 8 Socrat. l. 1. p. 174 gr the story saith That out of his chaire
haue done it This argument fowly troubleth our aduersaries and therefore they would faine out-face it by saluing such Popes as are touched from heresie But all in vaine for what saith g 4. d. 18. pro. 25 coâ—ol 2. Ouandus The which Popes though some Catholikes would faine cleare yet should they not denie as they do that they were heretickes seeing the Pope may erre at least as a priuate man Thus h Conc. Sinues apud Baron an 303. nu 89. Carranz in Marcellin Marcellinus committed idolatry and offered sacrifice to Iupiter Saturn Hercules the Pagan gods and was thereupon examined iudged and condemned by a Councell of 300. Bishops The which storie i Tom. 2. an 302 nu 102. Baronius confesseth was from the beginning beleeued with a generall consent and kept in the auncient martyrologues and breuiaries of the Romane Church k Athan. ep ad Solita Fascic temp an 353. Baron tom 3. an 357. n. 43.44 Liberius that was Pope about the yeare 350. fell into Arianisme subscribing to the vniust condemnation of Athanasius whereupon Athanasius fell from his communitie and himselfe as an obstinate hereticke was deposed and cast out of the Church l Anast Bibliot in Leone 2. Nilus de priâ—at pag. 23. Honorius the first that was Pope in the yeare 626. was a Monothelite hereticke holding that Christ had but one will and so withall but one nature for the which the Church condemned him in m Synod 6. act 4.12.13 Synod 7. act vlt. Synod 8. act 7. three generall Councels n See D Reyn. apolog thes nu 39 inde It is a world to see how the Papists striue to cleare this matter and cannot though they blush not in his defence to discredite all antiquitie yea to flie one in the face of another As Pighius o Hier. l. 4. c. 8. hauing taken great paines to discredite the storie p Pigh diatrib in ep ad lect a certaine learned man wished him to recant q Diatrib de act 6. Syn. whereupon he setteth afresh vpon the matter but Canus r Loc. lib. 6. c. vlt. asketh How can Pighius cleare him whom Psellus Tharasius Theodorus with his Councel at Ierusalem Epiphanius and Pope Adrian affirme to haue bene an hereticke But Å¿ An. 681. nu 31. Baronius turneth vpon Canus againe and t Quem voluissem sensibus potiùs Canum quà m nomine totus praeceps in ferenda de re tanta sententia descanting vpon his name shaketh him off as if he had bene a Protestant that I might a little by the way note the vnitie of Papists euen there where it were most conuenient they should agree 35 And of late dayes when they began first to broach this conceit of the Popes infallible iudgement it pleased God to check that fond opinion by sensible exaÌ„ples of some present Popes to teach them the vanitie thereof that if reason could not perswade them yet experience should conuince them or if they would beleeue none that had written he might be an hereticke yet they should see it with their owne eyes and then let them hold him the rule of faith at their perill u Theod. Nicmens de schism l. 3 c. 44. pag. 91. Antonin sum hist part 3. tit 22. c 5. § 3. For in the yeare 1408. in the Councell of Pisa consisting of a thousand Diuines and Lawyers they were faine to depose two Popes at once Gregory the 12. and Bennet the 13 the tenour of which depriuation calleth them notorious schismaticks obstinate maintainers of schisme heretickes departed from the faith scandalizing the whole Church vnworthy the Papacie cut off from the Church And whereas Bennet continued Pope still for all this x Conci Const sess 37. Anton. vbi supra c. 6. § 2. a second Councel holden at Constance deposed him againe and declared that he had no right to the Papacie commaunding all men to esteeme him as an hereticke and schismaticke y Sess 11. 12. The same Councell deposed also another Pope Iohn 23 where it was proued against him that he held and defended as his iudgement that there is no eternall life nor immortalitie of the soule nor resurrection of the dead z Sess 34. A while after the Councell of Basill deposed Eugenius the fourth declaring him to be a rebell against the sacred Canons a notorious disturber and scandalizer of the peace and vnitie of the Church a simonist a periured wretch incorrigible a schismaticke an obstinate hereticke Thus we see their owne selues in expresse termes lay to the Popes charge schisme heresie scandall breach of the Churches vnitie and for that cause depose him refuse to obey him and yet another while they will defend he cannot erre Christ hath giuen him infalliblenesse of iudgement and supremacy ouer all men all that wil be counted true Catholickes must submit themselues to him and the Protestants can haue no vnitie because they acknowledge not his authoritie Digression 29. Declaring that the Pope is not Saint Peters successor 36 This point is properly proued by shewing the difference between the Pope and Saint Peters faith For if the Pope be departed from that which Saint Peter taught then it will plainly appeare he is not his successor because true succession standeth in holding the same faith But I will not go this way to worke now because I haue touched it particularly in a Digr 22.23 other places and handle it generally throughout this booke and all our writings and doctrine and disputations tend to nothing else but to shew it 37 Next it is proued by this that as Ierome b Ad Euagr. saith and c D. 21. in Nouo the Popes owne canons graunt All Bishops succeed the Apostles For if all the Apostles were equall and all Bishops succeed them then what singular matter is there in the Bishop of Romes succession more then in the succession of others Or why should he be called Saint Peters successor more then others For as Marsilius d Defen part 2. c. 16. noteth They are all successors which in life and conuersation resemble them as e Mat. 12. vlt. Christ said They are my mother and my brethren which do the will of my father Besides if he were Saint Peters successor all the priuiledges giuen by Christ to Peter must be deriued to him as to preach the Gospell which some Popes haue not bene able to do and few of late will take the paines to do to worke miracles to be free from heresie to hold perfect the loue of Christ to indite Scripture which I thinke the Iesuite himselfe will not attribute to the Pope 38 But omitting these and such like reasons the principal thing I now desire to shew is that as loud as the Papists are with the Popes succession and although the triall of all papistrie depend vpon it yet is it but a humane constitution not onely because there is
Scriptures and he must no longer say we haue the true faith because it was confirmed by miracles in the Primitiue Church but he must proue the faith of the Primitiue and his present Romane Church all one that afterward he may boast of the miracles This I say touching all those miracles that are true and were done indeed in the Primitiue Church 6 The things therefore whereupon with most probabilitie they can stand and wherein indeed they put most confidence are the miracles of their Legend Saints Anthony Benet Francis Dominicke and such like which thicke threefold they vse to alledge against vs. But we except two things against them First that supposing much thereof were true yet the Romane faith is not necessarily proued thereby to be the truth for heretickes yea pagans may do wonderfull things to confirme their error D. Stapleton f Promptuat moral part aestin pag. 627. saith that for the more triall of the godly not onely Antichrist himselfe and his forerunners but all heretickes also may do true miracles by the permission of God as the sorcerers of Pharaoh did The which is proued to be true by all stories diuine and humane That which Pharaohs sorcerers and Simon Magus did is well knowne g Baro. An. 68. n. 22. The stories adde touching Simon that he made images to walke and would lye in the fire without hurt and flie in the aire and make bread of stones He could open dores fast shut and vnloose bands of iron and had many shadowes following him as it had bene men c. h Tacit. l. 4. The Emperour Vespasian at Alexandria restored a blind man to his sight i Holy â—h in vit Philoâ—oph Empedocles the Philosopher raised vp a dead woman to life k 〈◊〉 ostâ— l. 4. The like did Apollonius Tyaneus of whom l Lib 4 5. Philostratus and m Compend pag. 202. Cedrenus report great things that he could deliuer cities from scorpions serpents and earthquakes and that being dead many miracles were wrought at his graue And Cedrenus addeth that the same time there was one Manetho which in these workes went beyond him and by his verie words could do what he listed These things I grant as the same author affirmeth were done by the efficacie of Satan God permitting him for the triall of mens faith and punishing of their sinnes yet do they well proue that the false Church may haue as strange miracles in it as the Church of Rome hath and therefore such things are but a weake argument to proue the truth by vnlesse the euidence of the Scripture go before 7 Secondly we think the Legends that report these miracles to be lies the meere deuises of mens idle wits the which is proued by this that I cannot remember one writer of that sort whom the Papists themselues do not challenge for a lier And though at the first my speech may seeme hard yet let the reasons be looked into whereupon I say it and it will proue it selfe againe to be the truth Claudius Espencaeus n 2. Tim. 4. digr 21. saith No stable is so full of dung as the legends are full of fables yea very fictions are contained in their portesses o Loc. l. 11 c 6. Canus hath a whole discourse of this matter among other things he writeth as followeth The Pagan Historiographers write more truly then Christians haue done the liues of Saints and Suetonius with farre lesse corruption set forth the liues of the Emperours then Catholicks haue done the facts of Martyrs Virgins and Confessors they either follow their affections so or of set purpose deuise so many fictions that it not onely shameth me but irketh me to see them It is certaine also that all their narration is deuised either for gain or error and it is a iust complaint of Ludouicus Viues touching certaine histories deuised in the Church who wisely grauely reproueth such who thought it a great part of pietie to coine lies for religion and following ouermuch their affection to write things not as the truth but as their fancie told them they present vs now and then with such Saints as the Saints themselues if they might would not be The Church of God therefore is greatly hurt by these men who thinke they cannot sufficiently set forth the liues of Saints vnlesse they decke them vp with fained miracles and reuelations Wherein their impudencie hath spared neither the blessed Virgine nor our Lord himselfe To this day I could neuer yet see one storie that I could allow neither do I sift the author of that storie which is called the Golden legend for in him you may read monsters of miracles rather then true miracles he that writ this was a man of a brasen face and a leaden heart Let it be noted well what this man saith of all the Saint-stories without exception and then see vpon what goodly grounds the reuelations of Francis and the rest are builded that they should be such an infallible testimonie for the Church of Rome And let any Papist shew if he be able that their miracles are written in any better authoritie then this that Canus chargeth with lying falshood Would our aduersaries haue vs such fooles as to beleeue what themselues beleeue not For I make this offer to the Iesuit freely that if he can proue his Saint-miracle by such an author as the learned of his owne side giueth credit to in all things and refuseth in nothing the said miracle shall be admitted and all the consequences thereof but if himselfe thinke his author faultie in some things I may by the same libertie refuse him in others 8 And I adde further that there is nothing more common with our aduersaries then at home among themselues to reiect these verie miracles which abroad in the Faire of fooles they set out to sale so buisily p Opusc de concept virg c. 1. Caietan saith It cannot be knowen infallibly that the miracles whereupon the Church groundeth the canonization of Saints be true by reason the credit thereof dependeth on the report of men who may deceiue others and be deceiued themselues And I haue shewed before that a vision of Bernard and another of Briget being obiected in the question of the virgin Maries conception q Part. 1. tit 8. c. 2. Antoninus the Archbishop of Florence answereth they are fantastike visions and mens dreames And marke what Canus r Loc. l. 11. c. 6. saith of Gregories Dialogues and Bedes Historie reputed to be of the best sorts of stories that they haue The same saith he may I say of Gregorie and Bede truly and rightly they misse it now and then c. who writ miracles talked of and beleeued among the vulgar which the censours of this age will thinke to be vntrue For my owne part I could better allow those stories if the authors with seuerity of iudgement had ioyned more care in choise This censure
mot 45. saith The truth is that some there haue bene in many ages in some points of the Protestants opinion in so much that scarce any peece or article there is of our whole faith but by one or other first or last it hath bene called in question and that with such liking for the time that they haue all in a manner drawne after them great heards of followers I know Bristo meaneth they were hereticks that in all ages did this but that can he neuer proue yet in the meane time belike he saw some that were of the Protestants faith before of late The second is Reynerius that liued three hundred yeares ago who discoursing of the Waldenses a people for substance of the Protestants religion e Refert Illyric catal tom 2. p. 543. saith They are in all the cities of Lombardy and Prouince and other countries and kingdomes They haue many followers and dispute publickely we haue numbred fortie Churches of theirs and ten schooles in Parish No sect hath continued so long some say it hath bene since the time of Syluester some since the Apostles and there is almost no country wherein it spreadeth not They haue great shew of pietie liuing vprightly before men and beleeuing all things aright concerning God and all the articles in the Creed onely they hate and blaspheme the Church of Rome c. In this testimonie of Reynerius you may see our Church was Catholicke both in place and persons and time and doctrine and that the Church of Rome was resisted and the religion thereof refused afore Luther The true cause why it was not so frequent and publicke as now it is either in place or persons was the persecution of the Pope and the generall corruption of the Papacie which as a leprosie infected and as a mist obscured welnigh all places and persons that sometimes not the true beleeuers themselues such I meane as are come to our knowledge were void of error in euery point though they firmly held the foundatiō as these Waldenses did And if it pleased God in processe of time to giue more libertie to the persons and more puritie to the doctrine what iust occasion is this to say we are not all one Church when the true faith of Christ is not alwayes alike visibly and purely professed Minutius Felix f Octau pa. 401. saith Why are we vnthankfull and why enuie we if the truth of God hath grown ripe in our age let vs enioy our good and let superstition be bridled and wickednes expiated and true religion maintained 2 The next point that our Church is but in few places of Christendome is both false and impertinent First impertinent for if it were so yet were it no hindrance to the note of vniuersalitie For Gods Church vnder the law was shut vp within the narrow bounds of Iudaea and g Digr 17. nu 31 the Papists say theirs in the dayes of their supposed Antichrist shall be openly seene but in few places and h Dried dogm eccl l. 4. c. 2 par 2. Bellar. not eccl c. 7. confesse it is not required to the vniuersalitie of the Church that of necessitie there be at all times in euery countrey some beleeuers it sufficeth if there be successiuely Whence it followeth that if only one prouince did retaine the true faith yet should it truly and properly be called the Catholicke Church as long as it might be shewed that it were the same which it was at other times in other places of the world the which we can shew of our Church how small soeuer the compasse thereof may fall out to be at some time Next it is false for there is no place in Christendome but there are some of our religion therein as not onely experience but our aduersaries owne reports beare witnesse wherein they i Boz sign eccl l. 19. c. 1. Bell. de Rom. Pont. praefat li. 3. c. 21. item de verb. Dei praefat habit in Gymn Rom. complaine how our heresie so heretickes style it possesseth many and large prouinces England Scotland Denmark Norwey Sweden Germanie Pole Boheme Hungary Prussia Lituania Liuonia whereto they may adde France and the Low countries yea Italy and Spaine it selfe where the barbarous Inquisition dayly findeth the profession of our religion euen at their doores 3 The third point that our Church is not Catholick in doctrine neither is as ill proued as the former For negatiue doctrine so farre as it is euil standeth not in denying some points which the fathers held but in denying that which they held according to the Scriptures and which they taught and maintained to be certain and necessary matter of faith deliuered in the Scriptures wherein neither we nor the Centuries euer refused them Neither haue we denied any one point which they held in all ages for the truth as our aduersaries haue For though the Centuries reiect this and that which the Father 's held yet they deny neither this nor that which was holden for the truth in all ages as appeareth by their historie wherein they shew the succession of our faith in all ages and note how it was many times corrupted and mistaken euen by some of the ancient Fathers which is all for substance that the Magdeburgenses can be charged with wherein they haue neither denied the doctrine of the Catholicke Church nor offered the Fathers any wrong to say they had some errors as all men haue and themselues confesse which gaue occasion to others to erre likewise which errors the Centuries sometimes more then was cause noting they did not thereby notwithstanding accuse the whole Church of error because euery thing was not the Churches doctrine that some particular men therein held and what they noted of some particular Fathers must not be stretched to be meant against them all as their censuring somtimes ouermuch of many together for some things written against the truth must not be expounded to be the deniall of all they held beside for if it be and the Centuries be thus censured let this Iesuite say directly without shrinking why doth k Cathar tract de concep virg Suar. to 2. disp 3 sect 6. the Church of Rome hold the virgin Marie was conceiued without sinne l Capreol 3. d. 3. Ban. par 1. p. 75. Paul Cortes in sent which all the Fathers with one consent deny Let them looke my demaund in the face that thinke it heresie to deny the Fathers yea all the fathers consenting in one Digression 47. Of the authoritie of the ancient Fathers in matters of our faith and religion Wherein it is shewed what we ascribe to them and how farre forth we depend vpon them And the practise of our aduersaries in contemning eluding and refusing both them and their owne writers is plainly discouered 4 But this is a point that must be further looked into and not suffered to passe away thus Our aduersaries neuer make an end of boasting of the Fathers and by
he they beleeue nothing but mocke at all that is shewed them of God being rooted in this opinion touching our God that he is the worst and most vniust and wicked of all gods because he hath such seruants And k Pag. 15. he telleth of a Prince in the Isle of Cuba who calling his people together shewed them a casket full of gold and iewels and told them it was the Spaniards god and after they had danced a while about it he threw it into a riuer because saith he if they once get him from vs they will kill vs this man was afterward taken by them and burned quicke who being fastened to the stake a Frier cometh to him and telleth him of God and the matters of our faith the which if he would beleeeue he might go to heauen if not he must go to hell there to be tormented for euer The Prince after a little pause asked the Frier if the Spaniards went to heauen who answering yea they did the Prince answered again without any further deliberation that then he would not go to heauen but to hell where he might once be free from that cruell nation 10 All this and much more writeth Bartolomaeus Casas protesting oftentimes ouer that he setteth not downe the thousandth part of the cruelties vsed and we are enforced to beleeue it because we reade the like in diuers others that haue written of the discouery and conquest of those nations and the best friends the Pope hath had haue complained of it Victoria reading in the schooles l Relect. 5. said We heare of many harmelesse people murthered and spoiled many Lords thrust out of their possessions and depriued of their territories the like is noted by others and the Priests and Friers are charged to be both accessary and principall in it and the matters contained in the Priests Indian letters touching their miracles and holinesse are but fictions spread abroade to ward off this infamy the which if it be vniustly laid vpon them let them not blame me but their owne writers who protest they saw it and whose narrations I haue onely related being ready to shew ten times as much out of other authors likewise as occasion shall serue In the meane time I make this vse of it that when I reade our aduersaries importunate bragges of their m Posseuin bibl select l. 9. c 9. catechizing the Indies and baptizing them such as this is n Sur. commen ann 1565. Many of the Isles and countries of the Indies greedily imbrace the faith and oftentimes whole cities are baptized 15000. conuerted to Christin one weeke to thinke they haue learned the lesson which Thales Milesius taught an adulterer to forsweare the adulterie when he had committed it o Diog. Laert. lib. 1. in Thalet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for saith he the periury is no worse then the adulterie So thinke our aduersaries that they may boldly forsweare their cruelties and bloodshed committed among the Indies because the periury and forgery whereby they deny it is no worse then the murther But this is a desperate shift § 50. Lastly let them shew some space of time in which the Romane Church was not since Christ and his Apostles or in which is was not visible and knowne as we can shew them many hundred yeares in which theirs was not or else at least by their owne confession was not visible as I proued Christs true Church must alway be Let them shew when the profession of the ancient faith in anie substantiall point did faile in the Romane Church and when and by whom the profession of a new faith began in it as we can shew when and by whom this new faith of others began Certaine it is that once the Romane Church had the true faith and was the true Church to wit when S. Paul said to them Vestra fides annuntiatur in vniuerso orbe Rom. 1. Your faith is renowmed in the whole world But when as the learned and glorious martyr Campian in Rationibus redditis academicis ratione septima vrgeth when I say did Rome change the beliefe and profession of faith so renowmed which once it had Quo tempore quo Pontifice qua via qua vi quibus incrementis vrbem orbem religio peruasit aliena quas voces quas turbas quae lamenta progenuit Omnes orbe reliquo fopiti sunt dum Roma Roma inquam noua sacramentae nouum sacrificium nouum religionis dogma procuderet Nullus extitit historicus neque Latinus neque Graecus neque remotus neque citimus qui rem tantam vel obscure iaceret in commentarios At what time vnderwhat Pope what way with what force with what augmentation or increase did a strange religion ouerflow the Citie and the whole world What speeches what rumours what tumults what troubles what lamentations at least did it breed Was all the world asleepe when Rome Rome I say the imperiall and mother Citie did coyne new sacraments a new sacrifice a new doctrin of faith and religion Was there no historiographer neither Latine nor Greeke neither farre off nor neare who would at least obscurely cast into his commentaries such a matter as this is Certainly it is not possible that if such a thing had happened but it should haue bene resisted or at the least recorded by some For suppose it were true which the Protestants imagine that some points of that religion which Rome holdeth at this day were as contrary to that which was in it when S. Paule commended the Romane faith as white is to blacke light to darknesse or so absurd as were now adayes Iudaisme or paganisme or as Holinshead saith it were the bringing them out of Gods blessing into the warme Sunne Holinsh descript Britan. fol. 11. then I demaund if it were now possible that any Prince in any Christian Citie much more the Pope in Rome the mother Citie could at this day bring in any notable absurd rite or forme of Iewish or paganish religion for example to offer vp an Oxe in sacrifice or to worship a Cow as God and not to practise it priuately in his owne chappel but to get it publikely preached and practised in all Churches not onely of Rome but of the rest of the Christian world and that none should in Christian zeale oppose themselues no Bishop preach no Doctor write against this horrible innouation of faith nor the author thereof That none should haue that Christian constancie which hath bene alway seene when any persecution was to suffer martyrdome in defence of their ancient faith That there should be neuer a true heartie Christian that would lament it None that would speake of it No historiographer that would at least make some obscure mention of it Could all be so asleepe that they could not note it or so cold and negligent of their soules good as generally without any care to yeeld to it No certainly though there were no promise to the Church
and by what workman euery peece was supplied til the old was wholy gone for if that could not be shewed then by the Iesuites reason it must be reputed for the very Argosme wherein Iason made his voyage without any alteration 5 But he saith it is not possible that so grosse heresie as we account Papistrie to be could arise and ouerwhelme the world without some resistance the Bishops and Pastors of the Church could not be so carelesse but they would note and resist it as the bringing in of any heathen or Iewish rite this day into the Church would be Whereto I answer that the Iesuite mistaketh himselfe grosly if he thinke his faith came in without resistance or imagine that we grant so much For it was gainsaid in the rising with Campians owne circumstances the Pastors of Gods Church opposed themselues the people lamented the writers mentioned it as I plainly shew in that which followeth And although the particular circumstances of Time Place and Persons appertaining to this resistance do not so euidently appeare to vs that now liue so far off from the change yet that is by reason the said change was not made in an instant all at once but came slily and slowly in and we that now liue haue not records of all that fell out so long ago We haue sufficient records of many things but not of all particulars the want whereof arising either from the scarsitie of writers in some ages or the changers tyrannie suppressing all that was written is the cause why the Iesuite may the boldlier insult Was there no historiographer that would mention such a matter It is one thing therefore to thinke there was no resistance at all and another to say the particular circumstances of the resistances made against euery seueral point are not now extant The former we vtterly denie the latter may be granted and of necessity must for these considerations namely that a change may haue bene in many points of the Romish faith though we be not able to yeeld the historie or record of euery particular circumstance that accompanied it for first we haue no meanes to know what hath bene done formerly but by histories and writings which we want or haue in that scarsitie that we may safely resolue our selues many things are wanting that were done Secondly we haue pregnant testimonie of the change of some things and as sufficient as we desire which is an vndoubted reason that all the rest was changed also forasmuch as it standeth all vpon one ground and one part thereof draweth another with it by necessarie consequence Thirdly it is agreed that all error whatsoeuer consisteth in changing frō the truth yet some there be the particular circumstances whereof are vnknowne As for example The Scribes and Pharises caught many things against the law and Christ reproued them yet the time when those corruptions first came in and the persons that deuised them are vnknowne to vs. b Alphons haer l. 4. verb. Christ haeres 4. In the Primitiue Church there were a kind of hereticks called Acephali because no man was found to be their head and maister Our aduersaries suppose the reiecting of Images to be a great heresie yet can they not tell when it began nor who first brought it in c Alphons haer l. 8. verb. imag Some thinke Felix Orgelitanus about the yeare 794. d Sand. de imag l. 1. c. vlt. Vazq adorat l. 2. disp 2. c. 1. Some say the Marcionites and Manichees long before e Niceph. l. 16. c. 27. Some Xenaias a Persian f Bell. de Imag. c. 6. Some thinke the Iewes in their Talmud were the first And our aduersaries cannot deny but themselues practise some things in their Church which were not vsed in ancient times and yet they cannot tell when they began nor who brought them in Touching pardons the case is cleare For Caietan g Tract de Indulg c. 1. saith There is no certaintie when they began And concerning the vse of Organs in Churches h Baron an 60. nu 37. Bella de Missa l. 2. c. 15. it is vnknowne when and by whom it came in saue that i Caiet 22. q 91. Greg. Val to 3. pa. 1427. Nauar. de hotis canon c. 16. the most iudicious Papists thinke that in the dayes of Thomas Aquinas which was 1300. yeares after Christ the Church had them not The which instances make plaine demonstration of that which I haue answered that there maybe a change when the circumstances of time place and persons are vnknowne to vs that liue after 6 The reason of this is yet further to be expounded For the Romish faith came into the Church as sicknesse doth into the body and ruine to a house which appeareth not by and by at the first but then when it is ripened for the children of God abiding still in the communion of the Romane Church which they did not by allowing the materiall corruptions in faith whereinto she fell but by embracing that truth and good which she yet retained and wanting meanes to reforme what was amisse the chāges which successiuely she made in the faith were not so easily discouered by reason there was yet no notable separation which is the onely and most visible resistance that can be made I say Gods children in all ages preserued themselues from consenting to the changes that fell out in the substance of faith but they did not alwayes abandon the communion of the Romane Church which made the change first because she changed not in an instant but by degrees and so consequently still held many good things wherewith they communicated Next because the tyranny of Rome suppressed them so that they could not manifest abroade to the world their mislike whereby it might come to vs but by force and violence were constrained to deuoure their owne sorow in the society of their aduersaries The want of which departure from the Church of Rome giueth great colour to her innouations When Arius and Nestorius and such like hereticks arose they violently and suddenly brake out of the Church and forsooke all communion and when Mahomet came from without he visibly assaulted the whole Church this their sudden violence and separation made them easily knowne to all the world but the Papacie breeding as a gangrene in the Church within and corrupting the pure doctrine but by little and little was not so easily marked and discerned that it could so solemnly be resisted and registred till it were ripened and Gods true Church mingled therewith had meanes to discouer it So we reade in k Mat. 13.25 the parable of our Sauiour how the tares were sowne among the wheate but who the man was that sew them and when did not appeare The partie whosoeuer he were did it when the labourers were asleepe and so went his way the tares he left behind him but himself was not seene and when the husbandman was told of it he
stood not disputing the matter as the Iesuite doth here with quo tempore quo Pontifice qua via qua vi quibus incrementis Were the workmen all asleepe were they all so cold and negligent For by this argument the tares might haue bin proued to be good corne but it was sufficient for him to espie them when he came into the field and to discerne them from the wheate and to giue charge to his seruants that they should not bind them vp therwith And thus came the change of religion into the church of Rome as these tares were sowne in the husbandmans field 7 Thus I haue sufficiently shewed that forsomuch as we finde the Romish faith to be against the Scriptures we haue iustly condemned it as heresie against the Catholicke faith though we were not able to note any time when it began or person that first deliuered it or people that resisted it But we haue another issue with our aduersaries about the second proposition wherein the Iesuite you see with much confidence assumeth it that there can be no proofe made of any time or persons wherein his Church altered the ancient faith He biddeth vs shew who brought in the profession of a new faith and when the old failed He asketh at what time vnder what Pope what rumors what lamentations did it breed what resistance was made against it what historiographer writ it did none oppose themselues and so concludeth that no mention being made in any storie that such an alteration was it is sure there was no such at all In which words containing the summe of all that remaineth in this section he requireth vs to shew two points first when the Church of Rome changed her religion and who they were therein that brought in a new faith Next what resistance was made against her when she did so Wherein I am resolued the Iesuite speaketh against his owne knowledge onely to set a good face on the matter For is it possible he should be so ignorant as to imagine these demaunds cannot be satisfied Such as he is may speake boldly and peremptorily but they that trust them wil be deceiued as I wil plainly shew in the two next digressions wherein I will out of sufficient records make direct proofe first that the beginning of many principall points of the Romish faith may be shewed both concerning the time and the persons that began them Secondly that in all ages the corruptions of that Church haue bene resisted as they came in The shewing of which two points will fully answer all that is contained in this section Digression 51. Naming seuen points of the Popish religion with the time when and maner how they gate into the Church thereby to shew that there is sufficient record to detect the noueltie of the present Romane faith 8 This point in the matter of PARDONS is so cleare that it cannot be denied for the most learned Papists that are acknowledge the vse of them to be come very lately into the Church Which being so it must necessarily be granted there is some thing altered and begun among them since the Apostles time Durand l 4. d. 20. q. 3. saith There are few things to be affirmed for certaintie concerning Pardons because the Scripture speaketh not expresly of them and the Saints Ambrose Hilary Austin Ierome speake not of them at all Caietan m Tract de Indulg c. 1. saith there can no certaintie be found touching the beginning of Pardons there is no authoritie of the Scripture or ancient fathers Greek or Latin that bringeth it to our knowledge Alphonsus n Haeres verbo Indulgen saith Their vse seemeth to haue come but lately into the Church And Henriquez the Iesuite o Sum. moral l. 7. c. 3. Scol saith There be certaine late Diuines which affirme it is no rashnesse if a man say the vse and practise of Indulgences is not from the Apostles times If there be no mention of them in the Scriptures nor Fathers nor in the ancient Church how can it be shifted off but they had a late beginning and so are not Catholicke 9 The beginning of THE POPES SVPREMACIE vsurped ouer other Bishops was in Boniface the third For Fr. Duarenus a Papist p De sacris eccl benefic l. 1. c. 10. writeth that with great ado he obtained of Phocas that he might be made the vniuersall and oecumenical Bishop which authoritie saith he his successors haue wonderfully enlarged whereas in the beginning as q Respons de priuileg patriar charum in iure Graecoroman tom 1. Balsamon a Greeke writer witnesseth the fiue Patriarks were of equall honor and stood all in steed of one head ouer the whole bodie of the vniuersall Church The beginning of his supremacie ouer Councels was of late since the Councels of r Sess 4. 5. Constance and ſ Sess 2 18. Basil decreed within these hundred yeares in the Councell of t Sess 11. Lateran by a few Italian Bishops whereas in the ancient Church it was otherwise For Cedrenus a Greeke historiographer u Annal. p. 361. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writeth that the oecumenicall or generall Councels were so called for that by the commaund of the Emperour the chiefe Bishops throughout the Romane Empire were assembled And x Concord l. 2. c. 25. Cusanus a late Cardinall of the Church of Rome saith how all the eight generall Councels were gathered by the Emperour The beginning of his supremacie claimed ouer Princes was but of late For Sigebert mentioning the Popes proceeding against Henry the Emperour about 300. yeares since y Chron. ann 1088. pag. 129. Idem Auentin annal Boio l. 5. pag. 470. saith Be it spoken with the leaue of all good men this noueltie that I say not heresie had not as yet sprung vp in the world that Gods Priests should teach the people that they owe no subiection to euil Princes and though they haue sworne alleageance to him yet they owe him no fidelitie neither shall be counted periured which thinke against the King yea he that obeyeth him shall be counted for excommunicate and he that doth against the King shall be absolued from the guilt of iniustice and periury In which words we see how a Frier of their owne 300. yeares since calleth that noueltie and heresie that now is cherished among our aduersaries and maintained for a peece of the Catholick faith and the Iesuite possible calleth Campian a glorious Martyr because he was tied vp for the practise thereof For it is well enough knowne that neither he nor any other Priest were euer executed in the Queenes time but onely for publishing and practising that which here you see Sigebert calleth Noueltie Besides the Popes clawbacks is it because they are beggerly both in wealth and learning as Fr. Victoria z Relect. 1. de potest eccles pag. 39. noteth of them now adayes publish in print a Carer potest Rom. Pont. l 2.
31. omnino Gl. Nicetas an Abbot and m Auent annal Boâ—o l. 5. the Bishops of Italy France and Germanie resisting Hildebrand and deposing him when he would restraine the Clergie from mariage n Sigeb chron an 1077. Henry the third the Emperour with his Councell of Nobles and Bishops holden at Wormes withstood the Popes supremacy now vsurped and iudged him to be deposed And Sigebert a writer liuing at that time o Chron. an 1088. noted the Popes excommunicating of Princes and absoluing their subiects from obedience and calleth it noueltie and heresie The same time p Naucler vol. 2. gener 36. Sigeb an 1051. Berengarius in France resisted the reall presence and though the tyrannie of the Pope oppressed him q Refert Baron an 1079 nu 2. yet many were still of his mind r De Sacram. c. 19 pag. 17. but they could not so easily be noted saith Waldensis Å¿ Hildeb CenoÌ„ epitaph Beren apud Malmesb. l. 3. This Berengarius was reputed a good man and holy though his enemies the Popes creatures haue railed vpon him 31 After 1100. to 1150 I name t Naucle vol. 2. gen 37. pa. â—07 Sigon reg Ital. an 11 11. l. 10. Henry the fift the Emperour who against Paschalis then being Pope maintained his right of making Bishops and other priuiledges that belonged to his ancestors which now the Pope vsurpeth I name Bernard who though he were superstitious in some points yet freely noted diuers corruptions then coming in whereby we know they arose not without resistance He is cleare against u Ep. 174. ad Can Lugd. the feast of the Conception wherby the conceit of the virgin Maries freedom from sin should be maintained against x Seâ— 1. de Annunt merits y Cant. ser 22. ep 19â— iustification by workes z De grâ—t lib arb freewill a Cant. sâ—r 5â— keeping the law b Seâ— 1. de â—oena Dom. seuen sacraments and c Ep. 107. vncertaintie of our saluation and d L. 2. consid ad Eugen. the Popes greatnesse in temporalties The same time saith e In Honorio 2. Platina Arnulful a famous preacher was murdered at Rome by the Cleargie there because he bitterly inueyed against their lust and wantonnesse and reproued their pompe and raking together of riches hence it was that their hatred and anger was stirred vp to the destruction of him that meant well f Chr. Massae chro l. 16. ann 1124. The same time one preached in Antwerpe against the reall presence And Honorius noted the bringing in of wafers into the Sacrament the which thing g Cassand Liturgic c. 27. pag 66. 68. saith Cassander the author of the exposition of the Romane order took most grieuously that the loaues of bread offered in certaine Churches for the vse of the sacrifice after the custome of the ancient Church should thus be brought from the forme of true bread to so slight and slender a form after the likenesse of plates or peeces of mony and saith he in contempt he calleth them * Minutias num mulariarum oblatarum scraps of offered plate and ascribeth to them a lightnesse like an image or shadow and thinketh them for their slendernesse vnworthy the name of bread thus prosecuting them with more bitter words then these 32 After 1150. to 1200 I name h Naucler vol. 2 pag. 83â— gen 39 the Emperour Frederick Barbarossa forbidding appeales to Rome and the coming of Legats from Rome into Germanie and other trickes of the Popes pride I name Lincolniensis that noted the noueltie and heresie of Friers i Refert Wickl in Trialog l. 4. c. 26. 143. He said the definition of a Frier was a dead carkasse risen out of his graue wrapped in a winding sheet and carried among men by the diuell I name the Waldenses dispersed ouer al this part of the world who in the most substantial points resisted the Papacy to the shedding of their bloud k Naucler vol. 2 gen 47. p. 1033. Hosiand Cent. 12. c. 5. Their opinions were these among some errors l Io. Marian. Hisp de reb Hisp l. 12. c. 1. that are falsly imposed vpon them that the Pope is no greater then another Bishop that there is no Purgatory that it is in vaine to pray for the dead that Masses for the dead were the inuention of couetous Priests that Images should be abolished and the hallowing of water and other creatures that the word of God should be freely preached to al men that Friers shrift and the vse of oile in Baptisme were the inuentions of men They contemned the Masse and all that belongeth to it and prayer to Saints and Canonicall houres and thought a man might worke any day except the Lords They misliked fasting dayes and distinction of meates and the single life of votaries They defended the reading of the Scripture by the Laitie and receiued it as the iudge of controuersies and thought there were but two sacraments as we do and that the Communion should be ministred in both kinds to the people and that Rome was Babylon and the Pope had no right to the supremacie 33 After 1200. to 1250 I name Almaricus a Doctor of Paris m Cario chron an 1202. that was burned for withstanding altars images inuocation of Saints and Transubstantiation n Math. Paris Robert the Bishop of Lincolne that withstood the Popes proceedings in England Ioachim Abbas o Rog. Houed an 1190. said Antichrist was borne in Rome and should sit in the Apostolicke sea p Auent annal Boi l. 7. pa. 535. Frederick the second as his ancestors had done before him resisted the Popes vsurped supremacie q Magd. Cent. 13. c. 5. Hosiand Cent. 13. c. 10. lib. 1. Arnoldus Villanouanus spake against the Friers and the sacrifice of the Masse and Papall decrees Euerardus an Archbishop in Germanie in an assembly of Bishops at Regenspurge r Auent l. 7. pag. 546. spake thus of the Pope Hildebrand vnder colour of religion layed the foundations of the kingdome of Antichrist He was the first that began this mischieuous warre which his successors haue continued to this day These Priests of Babylon will raigne alone they can beare no equall they will neuer rest till they haue trampled all things vnder their feete and sit in the temple of God and be exalted aboue euery thing that is worshipped He which is the seruant of seruants coueteth to be the Lord of Lords as if he were God his brethrens counsell yea the counsell of his master he despiseth He speaketh great things as if he were God In his brest he casteth new deuices whereby to raise a kingdome to himself He changeth lawes and confirmeth his owne he defileth plucketh downe spoileth deceiueth murdereth thus doth that child of perdition whom they vse to call Antichrist in whose forehead is written the name of blasphemie I am God I cannot
flesh of Christ § 52. Fourthly the Protestants Church is not Apostolike because they cannot deriue their pedegree lineally without interruption from the Apostles as the Romane Church can from S. Peter but are enforced to acknowledge some other as Luther or Caluin or some such from whom mediatly or immediatly they haue receiued by succession the Preachers of their faith Luther and Caluin themselues being not sent of anie to teach this new faith nor succeeding lawfully to anie Apostolike Bishop or Pastor but being as Optatus Mileuitanus said lib. 2. contra Parmen Victor the Donatist an hereticke was Filij sine patre discipuli sine magistro Children without a father scholers without a maister Or as S. Cyprian lib. 1. Epist writeth of Nouatus Nemini succâ—dentes à seipsis Episcopi ordinati sunt Succeeding to none were ordained Bishops of themselues The Answer 1 Our answer is that the succession required to make a Church Apostolicke must be defined by the doctrine and not by the place or persons that is to say they must be reputed the Apostles successors which beleeue the Apostles doctrine although they haue not this outward succession of Pastors visibly following one another in one place throughout all ages as the Iesuite saith it is in the Romane Church For Saint Paul a Ephes 2.20 telleth the Ephesians they are built vpon the foundation of the Apostles and Prophets in respect of their calling to the knowledge of the Gospel and yet they had not lineally as the Iesuite meaneth it descended from the Prophets And Nazianzene saith b Laud. Athan. Succession in godlinesse is properly to be accounted succession For he that holdeth the same doctrine is also partaker of the same succession as he that is against the doctrine must be reputed to be also out of the succession Which being granted the Iesuites discourse about succession is soone answered To the same effect speaketh his owne c D. 4. Non est facile Canon They are not the children of the Saints that sit in their places but which do their workes Yea the Iesuites confesse this For Posseuine d Not. verbi Dei pag. 328. ad interrog 11. writeth that the true Church is called Apostolicke not onely for the succession of Bishops from the Apostles but also for the consanguinitie of doctrine And Gregory of Valenza e Tom. 3. pag. 141. proprietas 4. telling why the Church is called Apostolicke in the Nicene Creed giueth onely three reasons First because it began in the Apostles next because by them it was spred all ouer the world thirdly because it still followeth their faith and authoritie Waldensis f Tom. 1. doctrinal l. 2. art 2. cap. 18. saith The Apostles filled the whole Church with wholsome doctrine and in that respect the whole Catholicke Church is also called Apostolicke By all which it is plaine that for the being of an Apostolicke Church it is sufficient if it hold the Apostles faith though it want the Iesuites succession mentioned 2 Whence it followeth that although it were granted the Romane Church could shew a perpetual succession of Prelates without interruption from S. Peter which the Iesuit saith may be shewed but g See digress I deny yet were it not thereby proued Apostolike vnlesse these Prelates had also retained S. Peters doctrine that the reader may see all other marks of the Church must be tried by the doctrine and that the Iesuits succession and vnitie and vniuersality proue nothing vnlesse the true faith concurre therewith 3 Whence it followeth again that it is no disaduantage to the Protestant Churches if holding the Apostles doctrine they want externall succession of place persons such as the Iesuite boasteth of because the Apostolicknesse of the Church is not to be defined by it but wheresoeuer the true faith contained in the Scriptures is professed and embraced there is the whole and full nature of an Apostolicke Church 4 And so I answer the Iesuites discourse in particular that we can deriue our faith from the Apostles and that without interruption in that to this day it was neuer interrupted though such as succeeded visibly in bishops thrones did not alway professe it it is sufficient that their malice could neuer extinguish it and the professors and teachers thereof liued in the Romane Church it selfe which beside all other testimonies we know by this that it is the faith of the Scriptures which cannot be extinguished but groweth in the middest of all her enemies 5 And touching Luther and Caluin I answer Touching the calling of Luther that whatsoeuer is said against them dependeth vpon another point which is the faith that they taught For if that were the truth theÌ„ no doubt they were sent of God to teach it we hearing them receiued it of them no otherwise then Gods faithful people are bound to receiue the Gospell of their Pastors And whereas he saith they succeeded no Apostolick Bishop neither had any calling to preach that new faith I answer that for the externall succession whereof I haue spoken we care not it is sufficient that in doctrine they succeeded the Apostles and Primitiue Churches and those faithfull witnesses which in all ages since embraced the same in persecution though they succeeded not in that open manner that was vsed afore heresie and persecution grew And albeit the Romane Church would not heare them yet had they a lawfull calling First inwardly from God who stirred them vp gaue them gifts directed them by his spirit and blessed their labor then outwardly in the Church of Rome it selfe where they were created Doctors of Diuinity and Pastors to teach the people as they were baptized by vertue whereof they might lawfully preach afterward that which by the Scriptures they found to be the truth and did lineally succeed the true Pastors of the Church that liued before them If it be obiected that hauing their calling in the Church of Rome it will follow thereupon that only the Church of Rome is the true Church this is easily answered by denying the consequence For the Church of God and the Papacie were mingled together and were both called by one name the church of Rome by reason that in diuers things that were good and indifferent they communicated So that euen in the Papacie many of the things of Gods Church remained as the Scripture Baptisme and these callings which the Pope and his Clergie occupying did as pirates that occupie another mans ship and his goods therein and therefore conferring baptisme and callings to diuers persons that afterwards forsooke the Pope the said persons notwithstanding rightly inherited them as the true Churches goods which the Papacie vsurped And whereas the Iesuite saith they were not sent to preach this new faith I answer him that this new faith as he styleth it is the true faith therfore euen that sending which they had bound them to preach it though at the first it reuealed it not
to them but God did it by meanes of the Scriptures and faithfull professors that lay secretly hidden in the middest of the Papacie and when they saw the truth they needed no other outward allowance to preach then that which they had to preach the Gospell as the Iesuite will thinke that himselfe being baptized in the Church of England after the order thereof with intent that he should also professe that faith yet afterward falling to Papistry needeth no other baptisme but by vertue of it may vse the libertie of other Christians The very same we say of Luther and Caluins callings whereby they are freed from the imputations that Cyprian and Optatus lay vpon the Donatists For such as haue no lawfull admission are children indeed without a father and scholers without a maister and Bishops without succession or what the Iesuite will but these men had a calling else let vs see what will be said to that I haue answered § 53. This succession of Priests and Bishops continually from the Apostles which we haue and the Protestants want the ancient Fathers did much esteeme and vse as an argument partly to confound the heretickes of those dayes partly to confirme themselues to continue in the Catholicke Church prouing by the succession of Pastors succession of Apostolicall doctrine still to haue continued in the Church Hereupon S. Irenaeus lib. 3. ca. 3. saith Traditionem ab Apostolis annuntiatam hominibus fidem per successionem Episcoporum peruenientem vsque ad nos indicantes confundimus omnes eos qui quoquo modo vel per sui placentiam malam vel vanam gloriam vel per coecitatem colligunt praeterquam oportet Shewing the tradition from the Apostles and the faith preached vnto men coming vnto vs by succession of Bishops we confound all them who any way either through euill complacence of themselues or through vaine-glorie or through blindnesse and euill opinion do collect and conclude otherwise then they ought Hereupon also saith Tertullian writing against heretickes Edant origines suarum Ecclesiarum euoluant ordinem Episcoporū ista per successionem ab initio decurrentes vt primus ille Episcopus aliquem ex Apostolis vel Apostolicis viris qui tamen cum Apostolis perseuerauerit authorem habuerit vel antecessorem Lib. de praescript Let them set forth the beginning of their Church let them vnfold or declare the order of Bishops so running from the beginning by succession that the first Bishop of their sect had some of the Apostles or Apostolicke men who perseuered with the Apostles for his author or predecessor Also S. Austine contra Epist Fundam c. 4. saith Tenet me in Ecclesia Catholica ab ipsa sede Petri Apostoli cui pascendas oues suas Dominus commendauit vsque ad praesentem Episcopum successio Sacerdotum The succession of Priests from the seate of S. Peter the Apostle to whom our Lord commended his sheepe to be fed vntill this present Bishop doth hold me in the Catholicke Church The same S. Austin Epist 105. doth dispute in the same maner In which Epistle he reckoneth vp all the Bishops of Rome vntill Anastasius who was in his time Bishop in S. Peters seate Cypr. lib. 1. Epist 6. Optat. lib. 2. cont Parmen The which argument those Fathers would neuer so much haue vrged if they had not thought that this succession was a sure marke of the true Church and that with this outward succession of Doctors and Pastors was alway infallibly conioyned the true doctrine of the Catholicke faith The Answer 1 How much soeuer the within named Fathers or any other stood vpō the outward succession of Bishops in their days yet that will do the Romane Church no good at this day The reason is because then none had succeeded but such as kept the Apostles faith which now is otherwise For many Popes since that time haue succeeded which haue bene hereticks as I haue shewed Digress 28. This difference betweene their times and ours must be diligently obserued that the fathers speeches concerning succession may be rightly vnderstood and the Papists arguments grounded on them may directly be answered For Irenaeus in the place quoted saith the Apostolicke tradition or doctrine and faith which they preached to men was come to them by succession of Bishops Whereby it appeareth they had not yet discouered that apostasie in Bishops thrones which afterward ensued but the true faith remained still which now in the Church of Rome it doth not Let our aduersaries therfore bring those times back againe and restore vs the Bishops that then succeeded and we will allow them the same argument of succession that the fathers made or else not For Hegesippus speaking of that time a Euseb hist l. 4. c. 22. saith that as the law and the Prophets and the Lord himselfe had taught so was it in euery succession and euery citie Now it is contrary as the Friers and Iesuites and the Pope himselfe haue deuised so is it in euery succession and euery citie of the Church of Rome Which is a manifest reason why the Fathers argument drawne fom succession cannot benefite the externall succession of Popes in that Church at this day 2 Againe they vsed succession as an argument to proue their Church but not in that manner that our aduersaries vse it to proue theirs For first the Iesuit would make vs beleeue that by the succession of Pastors the succession of Apostolicall doctrine is proued to continue yea he saith that with outward succession of doctors and Pastors was alway infallibly conioyned the true doctrine This the Fathers neuer said as shall appeare in my speciall answer to their words Neither would the Iesuite haue said it him self if he had remembred the Greek Churches which haue as lineall succession from Saint Mark and Saint Andrew as Rome hath from Saint Peter and yet b Can. loc l. 4. c. vlt. pag. 143. they are counted heretical Yea Bellarmine c Not. eccl c. 8. saith It is not necessarily gathered that the Church is alway there where there is succession which sheweth the Iesuits rashnes in his assertion For if the true faith were infallibly conioyned with the outward succession then it would necessarily follow that the true Church is alway there where succession is which Bellarmine denieth 3 But with succession of persons the Fathers alway ioyned succession of doctrine and by them both together confuted schismaticks Thus doth Irenaeus in the very words alledged and d L. 4. c. 43. in another place more fully We must saith he obey those elders which haue succession from the Apostles which with the succession of their Bishopricks haue receiued the certaine gift of truth as for the rest which want this principall succession we must suspect them Marke how he directeth you to embrace that succession which holdeth the doctrine also and refuse that which hath it not which had bin idle if the doctrine had bin so vnited to succession that it
could not haue bin without it Now our aduersaries say otherwise 4 Secondly the Fathers insisted on the succession of other Churches as well as the Church of Rome which proueth manifestly that the succession which they assumed proueth not the Church of Rome to be the Church of God because it proueth not other Churches so to be Our aduersaries haue e Posseuin noc verbi Dei pag. 329. written that the ancient Fathers reckoned not vp the successors of other Bishops alike as they did the successors of the Romane chaire but this is an vntruth proceeding of desperation for Irenaeus in the chapter alledged mentioneth the Churches of Smyrna Ephesus Asia and in f L. 1. c. 3. another place the Churches of Germany Spaine France Egypt Lybia and others And Tertullian g Praescript referreth vs to Corinth Philippi Thessalonica Ephesus Rome Whereby it is plaine that if Rome be now the true Church because the Fathers mention the succession thereof then the Churches of Greece must be granted to be the true Church also because the Fathers mention their succession also which in Constantinople and Alexandria is preserued to this day But in that they reckon vp the succession of other Churches as well as of Rome it appeareth that they thought it was tied no more to Rome then to others 5 Out of all this that I haue said I answer to the places alledged And first to Irenaeus that he saith not simply he conuinced heretiks by shewing succession but by shewing the faith which successiuely had continued to his time and we are contented the Iesuite conuince vs so too if he can Tertullian biddeth hereticks if they can deduce the succession of their Churches and sectmasters which he might wel do although it would not follow thereupon that wheresoeuer outward succession were there should be also true doctrine And he had reason to make them this challenge for though euery company be not the true Church that hath outward succession yet they pretend themselues so to be therefore he prouoketh them to put the succession in triall and shew if they can that the first author of their sect was an Apostles successor This was a good trial then but now it is not when not onely new seas are erected but the successors in ancient thrones are corrupted Austine saith the succession of Bishops retained him in the Church of Rome And good reason when they succeded in faith as well as in sea If he were now aliue he would say otherwise when the succession such as it is remaineth without the faith it was not the succession alone that retained him but other motiues ioyned with it and mentioned in the same place which now are wanting So likewise h Ep. 165. in his epistle to Generosus he reckoneth vp the Bishops of Rome that had bin till his time not vsing their succession as an argument to proue it the true Church but naming those that had succeeded therein and perseuered in the truth which he then well might do but the Iesuit now cannot in as much as the Popes following declined from the faith of their ancestors Optatus mentioneth the Romane succession as Austin doth reckoning vp a catalogue of the Bishops that had bin in that sea till Siritius time to shew the Donatists that the Church was in other places as well as in Affrick and to admonish them that their Churches wanted succession also and not the true faith onely This is no aduantage to the Iesuites cause For as some hereticks want succession so all that haue it are not proued thereby to be true Catholicks for any thing that Austin or Optatus say That which Cyprian saith receiueth the same answer that I haue giuen to the rest § 54. The which to be conioyned may euidently be proued out of S. Paul himselfe Ephes 4. who saith that our Sauiour Dedit pastores doctores ad consummationem sanctorum in opus ministerij in edificationem corporis Christi donec occurramus omnes in vnitatem fidei agnitionis filij Dei in virum perfectum in mensuram aetatis plenitudinis Christi c. Signifying that Christ appointed these outward functions of Pastors in the Church to continue for the edification and perfection thereof vntill the worlds end especially for this purpose as is said in the same place vt non simus paruidi fluctuantes non circumferamur omni vento doctrinae that we may not be little ones wauering and caried away with euery wind of doctrine Therefore that this ordinance and intention of our Sauiour might haue the purposed effect he must prouide so to assist and direct these Pastours in teaching the true faith that the people their flocke may alwayes by hearing them be preserued from wauering in the ancient faith and from error of new doctrine the which cannot be vnlesse with succession of the Pastors lawfully succeeding be conioyned true doctrine in such sort that all true Pastors shall neuer vniuersally erre or faile to teach the ancient and Apostolicke doctrine For if they should thus vniuersally erre then all the people who do and ought like sheepe follow the voyce of their Pastors should also generally wauer and erre from true faith and be caried about with the wind of new doctrine contrarie to this purpose of almightie God expressed in this place by S. Paule Yea the whole Church which according to S. Gregorie Nazianzene orat de moderat in disput habend consisteth of sheepe and Pastors should vniuersally erre contrarie to diuerse expresse promises of our Sauiour Christ of which I haue spoken somewhat before Since therefore these promises cannot be false nor the purpose of almightie God faile it followeth that the people hearing their Pastors may also infallibly alway learne and continue in the true Apostolike faith consequently that these ordinary Pastors appointed by almightie God of purpose to instruct and confirme the people in true faith shall neuer at least vniuersally faile to teach the true faith And therefore the succession of this externall function of ordinarie Pastors must needs be conioyned with the succession of one and the same true holy Catholike and Apostolike faith The Answer 1 The Iesuite hauing said immediatly before that with the outward successiō was alway infallibly conioyned the true faith now proceedeth to proue it wherin you may easily conceiue he taketh a hard taske in hand because his owne Bellarmine confesseth the contrary a Not. eccl c. ◠It is not necessarily gathered that there is alway the Church where there is succession and the Greek Church at this day proueth it inuincibly against our aduersaries For they haue the succession as entire as Rome it selfe and yet b Bell. ib. §. Dico secundo argum Can. loc l. 4. c. vlt. the Papists thinke them not the Church of God because among diuerse errors they will not submit themselues to the Popes authoritie The Iesuit therefore hath vndertaken to proue that which the learnedst
of his owne side know and confesse to be false But that is ordinary 2 And as his assertion is insolent so he proueth it as weakly though I must confesse he hath verbatim borrowed his discourse from c Greg. Valent. tom 3 d. 1. q. 1. punct 7. §. 25. as learned a Iesuite as euer Iesuited But I answer two things First that no man denieth but the succession of true doctrine and communication which the true Church of God is vnseparably annexed with the succession of Pastors lawfully succeeding I say not the outward succession of Pastors but the true succession of Pastors lawfully succeeding the which are the Iesuites owne words whereto if our aduersaries will hold them and require no more they shall be yeelded vnto and I wil grant the same to be sufficiently proued by the text of Eph. 4. But this neither confuteth vs nor iustifieth the Church of Rome It confuteth not vs because d §. 52. per totam I haue shewed the teachers of our faith do lawfully succeed so alway haue done though not outwardly and visibly to the world And it iustifieth not the Church of Rome forasmuch as the ordinarie Pastors therein succeed not lawfully They succeed in a sort externally sitting in the seats where sometime the Apostles and their successors did but they succeed not lawfully as I will shew in the next section or any other way then the Greecians now do or then the Pharises high Priests did in our Sauiors time when they refused him denying him to be the Sonne of God requiring a murtherer to be giuen vnto thē the which they could not haue done if the Iesuites assertion were true that the faith of Gods Church is infallibly conioyned with the outward succession For they had the outward succession from Aaron lineally without interruption and yet if the people had obeyed them in all things they had led them into an vniuersall error no lesse then the reiecting of the Sonne of God Now if onely lawfull succession haue the truth abiding with it and that is lawfull which succeedeth principally in doctrine retaining the ancient faith as well as the place and externall shew which our aduersaries dare not deny and Tertullian affirmeth e Praescrip c 32 where he saith the Churches that conspire with the Apostles in the same faith are reputed no lesse Apostolicall for the consanguinitie of the doctrine if I say this lawfull succession onely haue the true faith going with it let them say freely and without collusion to what purpose should they pleade their externall succession to iustifie their faith before they haue pleaded their faith to iustifie their succession which when they haue done and they can do it no way but by the Scripture the Protestants will neuer except against their succession but imbrace it And what vanitie is it to obiect against vs that we want outward succession when that succession which is to be stood vpon consisteth not in the circumstances of place and shew but in the retaining of the true faith which may be done without interruption when the outward shew of places and persons is interrupted 3 Secondly I answer further to the text alledged and to all his discourse thereupon granting first that the ministerie of Pastors is the ordinance of God Secondly to continue in his Church for euer Thirdly for the teaching of his people Fourthly in such sort that they shall neuer vniuersally erre or faile to teach the ancient and Apostolicke doctrine Fiftly whereupon the people are bound to heare them And hence it followeth that sixtly where such Pastors succeede the true faith is alway conioyned This is granted But then our aduerries should consider that such Pastors furnished with these promises do not alway succeed openly or in one place without interruption of the externall succession but they may arise and successiuely continue when the world seeth them not or seeing them driueth them from the Episcopall seas that they shal be constrained to teach the Church in secret S. Paul saith Pastors and Doctors shall succeed and succeeding teach the true faith but he saith not all that haue outward succession hold the true faith neither is there any thing in his words that proueth this succession to be of that nature which our aduersaries require Now the question betweene vs is not whether there be a perpetuall succession of Pastors in the Church of Christ that infallibly teach his truth for we deny not that but whether these Pastors be onely they that continue in one place one after another outwardly and visibly at all times to all the world whether Pastors succeeding in this maner be so priuiledged that they cannot erre which we deny and in al Saint Pauls discourse there is not a word against vs because whatsoeuer he saith may be vpholden in that kind of succession that I haue described Againe our English Bishops this day succeed lineally in their places from the first Apostles of our land will the Iesuit therefore grant we are the true Church he will not though indeed we be because they haue changed that which the precedent Bishops held for the true faith the which being thus obiected ouerthroweth himself for now you see that with Pastors succeeding the true faith is not alway ioyned for one may succeed that will change the ancient doctrine which the Iesuite thinketh our English Bishops haue done though they haue not that which is most ancient but we proue against all exception their Italian Popes haue as I haue shewed Digress 49. 51. 52. § 55. But as I haue said before and by many Catholicke writers hath bene proued at large in the Romane Church onely is this lawfull vninterrupted succession of ordinarie Pastors found therfore the Romane Church and those that communicate agree with it is the true Apostolike Church and hath in it alway taught the true Apostolike faith The Answer 1 Lawfull succession is when the persons succeed in doctrine as well as in place which in the Romane Church at this day they do not inasmuch as they are departed from the ancient faith to their owne heresies And this is the principall cause why we deny that which the Iesuite saith here touching the Romane succession 2 We do not deny but they haue a ranke of Bishops whether interrupted or no I will shew in the Digression following externally sitting in Rome one after another but we deny lawfull succession to stand in this And we deny againe that this is found onely there and no where else for it is found in the Greeke Church also at this day as appeareth by e Legat. eccl Alexand. apud Baron annal tom 6. in fine the letters which the Patriarke of Alexandria sent to the Pope about 15. yeares since wherin he stiles himselfe thus Gabriel by the grace of God the seruant of the seat of Saint Marke in the citie of Alexandria in Aegypt and all other places ioyning to him and bordering
examples r Puer fermè decēnis Baron an 1033. nu 6. Glab Rodulf Bennet the ninth was a child about ten yeares old ſ Baro. an 955 nu a. 3. Iohn the twelft a mad lad eighteen yeares old at the most t Plat. Baro an 908. 1. Sergius the third entred violently casting out his predecessor Christopher imprisoning him with bands vntill he draue him to turne Frier and so end his dayes u Baro. an 912. nu 7. Iohn the eleuenth was created Pope by Theodora and violently intruded for his filthy loue x Baro. an 928 nu 2. Afterward her daughter Marozia by force of armes expelled him and caused him to be imprisoned where he was smothered to death Leo the sixt succeeded him y Baro. an 929 1. and he also was imprisoned and died The next but one was Iohn the twelft z Baro. an 931 nu 1. he was bastard to Sergius by Madam Marozia and being yet but a stripling was violently put into the Popedome by his mother and her husband Wido the Marquesse a Baro. an 940 nu 1. The next Pope but one was Stephen chosen by the Romanes without the Cardinals consent b Baro. an 955. nu 4. Iohn the twelfth was made Pope by the faction of Albericus his father when for his age he was not yet capable of the order of a Deacon c Luitpr l. 6. ◠11. In the end his Bishops forsooke him and one night as he was in bed with a mans wife he diuel strooke him and he died About ten yeares after d Baro. an 974. nu 1. Bennet the sixt was imprisoned and murdered by Boniface that succeeded him who got the Popedome by violence e An. 975. nu 1 and was againe himselfe as violently deposed and Iohn the 15. put in his roome f An. 985. nu 1 but he returned againe and apprehending Iohn imprisoned and murdered him This companion is one of the succession and yet Baronius saith of him he was a villaine and a theefe the murderer of two Popes the inuader of Peters chaire who had not so much as one haire of a Romane Bishop whether ye consider his entrance or going forward but deserueth to be reckoned among famous theeues and ransackers of their countrey such as were Sylla and Catiline all who might cast their cap at this theefe These are a few examples among many of such as haue succeeded in the Church of Rome taken out of our aduersaries owne writings May it please them to looke backe and make a stand a while and when they haue viewed the maner of their coming in and well beheld their order to say what they thinke of the Romane succession in their dayes and where it was And to remember that it is not the badnesse of their liues that I now vrge against them but the maner of their entrance which by all lawes of God and men maketh them apostaticall and as Baronius confesseth not fit to be put into the catalogue and yet they were aboue fiftie Popes together that thus entred and this order continued 200. yeares at that time beside all other times wherein the succession may be shewed to haue bin no better 10 Lastly g Onupht cro Ro. pont Bozi sign eccl l. 19 c. 1. there haue bin thirtie schismes wherein there were two or three Popes at once As for example about the yeare 1044. h Baro. an 1044 nu 1.2.5 Naucler vol. 2. gen 35. Onuph in Grego 6. ad Plat. Bennet the ninth Syluester the third and Iohn were all Popes at once and made their abode in three seuerall places of the citie diuiding among them the reuenues of the Patriarchies vntil Gregory the sixt hiring them with mony to giue ouer himselfe was created the fourth Pope and was presently expelled againe and Clement ordained Againe i Theod Niem l. 1. c. 7. about the yeare 1379. began the schisme betweene Vrbane and Clement which ended not till 70. yeares after At the first there were two Popes together the one in Italy the other in France k Naucler vol. 2. gener 46. Ioan Marian. de reb Hisp l. 18. c. 1. what time the most learned men aliue could not tell which was the true Pope but it was doubted throughout the Christian world l Naucler gen 47. Hereupon some thirtie yeares after the schisme began the Cardinals meeting at the Councell of Pisa elected a third Pope and so there were three Popes whereof Bellarmine m Rom. pont l. 4. c. 14. saith it could not easily be iudged which of them was the true and lawfull Pope euery one of them hauing most learned patrons n Naucler gen 48. Shortly after the Councell of Constance deposed them all three and created Martin which yet did not so extinguish the schisme but that in the Councel of Basil it brake out again where the Duke of Sauoy was made Pope against Eugenius and was called Felix o Clement elected an 1379. Felix resigned an 1449. betwene whose resignation and the election of Clement against Vrban was 70. yeares Here let any man bethinke himselfe what succession this was wherein so many Popes succeeded all at once and no man can tell which was the true Pope For if the Iesuite will haue me to beleeue the Romane faith because of the succession of Popes in that Church then it is needfull that he shew me who they were that thus succeeded and proue their entrance lawfull which he cannot do forasmuch as euery one of them will maintaine his owne right and as I haue noted had the most learned and conscionable men in the world on their side that no man could tel who succeeded § 56. And this conclusion I may also confirme with the authoritie of the ancient Fathers who in expresse words do affirme the Romane Church which was then gouerned by Popes as now it is to be the lawfull and Apostolicke Church Iren. l 3. c. 3.5 August contra Ep. fundam c 4. and in diuerse other places S. Ambros serm 47. de fide Petri. S. Hierome Epist ad Damas de verbo hypost S. Cyprian l. 1. Ep. 1. ad Cornel. l. 4. Ep ad Papianum and others The which since they did affirme for no other reason but because that companie of men which were Christians in Rome and which in their dayes communicated with the Romane Church had a lineall succession of people and priests deriued without interruption from the Primitiue Church which was planted by the Apostles themselues with which succession of Priests must needs be inseparably ioyned succession of doctrine since I say for this reason no other they did call the Romane the Apostolike Church this reason alway holding as well since the dayes of these Fathers as before we may say that in effect they affirmed the Romane Church at this day to be the true Apostolike Church See especially Irenaeus and S. Austin in the place alreadie cited
And Tertullian lib. de praescript And Optatus lib. 2. contra Parmen The Answer 1 The ancient Fathers affirme not one word of all this First they affirme not that the Romane Church was then gouerned by Popes as now it is For they saw not how it is gouerned now and therefore could not affirme it And that it was not in their time thus gouerned I haue shewed Digression 27. and 49. num 6. and 51. num 9. The Bishops of Rome in their time I graunt were called Popes and Occumenicall as a Ep. Arsen apud Athan. apol 2. Basil ep 52. Iustin Nouell 3. 5. in tit Balsam respons in iure Graecorsi Ioan. Aquipont de Antichr p. 107. other Bishops also were but they had no such authoritie as now they vsurpe Their owne b Concord l. 2. c. 12. Cusanus may teach them that he is gotten beyond the ancient obseruations not hauing that power belonging to him which certaine flatterers giue him And Duarenus a Papist likewise yet c De sacris eccles benef l. 1. c. 16. confesseth as much as I say that Phocas made him the vniuersall Bishop which authority his successors haue maruellously increased 2 Next albeit they affirme the Church of Rome to be the lawfull and Apostolike Church yet they affirmed not the present Romane Church which they neuer saw so to be He that affirmed Lais to be a virgine when she was ten yeares old did not say she was so at tweÌ„tie Rome since their death hath plaied the whore and lost that name and reputation which the fathers had of her Which answereth all the places cited out of Irenaeus Austine Ambrose Hierome and Cyprian For calling Rome the Apostolike Church they spake of their owne time and not of ours 3 Thirdly they do not affirme the Romane Church in their dayes to be lawfull and Apostolike for no other reason but because it had a lineall succession from the primitiue Church but as I haue answered d Sect. 53. n. 2. inde before because it had withall the succession of doctrine which the present Papacie hath not Neither did they thinke that therefore it had succession of doctrine because it had succession of Priests as if the former must needs be inseparably ioyned with the later For their words expresse no such thing as I haue shewed They reuoke schismatickes to the succession indeed of the Romane Church as they did likewise of others and obiect it against them but not it alone nor so as they would assume all succession for euer to be ioyned with the true faith though then in the Churches named it was Neither did they beleeue the Priests whom they so called to be sacrificers or Massing Priests They vsed the name but they gaue it not the definition which the Church of Rome now vseth Vpon all which it followeth that the ancient fathers affirmed not the Romane Church at this day to be the true Apostolicke Church though you see into the places cited an hundred times the which are answered Sect. 53. principally for this cause that the reasons whereupon they so commended it then hold not now in our dayes as they did in theirs If our aduersaries will take benefite by that which the fathers say in commendation of the Romane Church in their dayes they must proue their succession as inuiolated and their doctrine as sound as then it was which they can neuer do § 57. Now to make an end considering all this which I haue said and proued to wit that there is but one infallible and entire faith the which is necessarie to saluation to all sorts of men the which faith euerie one must learne by some knowne infallible and vniueâ—sall rule accommodate to the capacitie of euerie one the which rule can be no other but the doctrine and teaching of the true Church which Church is alway to continue visible to the worlds end and is to be knowne by these foure markes aforesaid agreeing onely to the Romane Church whereupon it followeth that it only is the true Church of which euery one must learne that faith which is necessarie to saluation considering I say all this I would demaund of the Protestants who will not admit the authoritie or doctrine of the Church how they can perswade themselues to haue that faith whereby they may be saued or by what right they can chalenge vnto themselues the title of the true Church since as I now haue proued they haue neuer a one of these foure markes which by the common consent of all are the true markes of Christs true Church How can theirs be the true Church which neither is one because it hath no meanes to keepe it in vnitie nor holy because neither was there euer man of it which by miracle or by some other vndoubted testimonie can be proued to be truly holy Neither is their doctrine such as those that most purely obserue it do without faile become holy nor catholike because it teacheth not all true things which haue bin held in former times but denieth many of them Neither is it spread ouer all the Christian world but euery particular sect is contained in some few corners therof neither hath it bene euer since Christ but sprong vp of late the first founder being Martin Luther an apostata Frier a man after his apostasie knowne both by his writings words and deeds and maner of his death to haue bene a notable euill liuer nor Apostolike because the preachers thereof cannot deriue their pedegree lineally without interruption from anie Apostle but are forced to begin their line if they will haue anie from Luther or Caluin or some later How can they then bragge that they only haue the true holy Catholike and Apostolike faith Since this is not found but only in the true holy Catholike Apostolike Church and remaining alwayes as S Augustine said in ventre Ecclesiae in the bellie of the Church It is vnpossible that they which are not of this Church should haue the true faith according to the saying of the same Augustin afore cited Quisquis ab hoc ventre separatus est necesse est vt falsa loquatur whosoeuer is separated from this bellie of the Church he must needs speake false For who can once haue true faith vnlesse he first heare it because fides est ex auditu Rom. 10. Faith cometh of hearing But how can one heare it sine praedicante without one to preach it truly vnto him The Answer 1 That which the Iesuite hath said and proued is granted him to wit that there is indeed but one true faith which is necessarie to saluation to all sorts of men the which as it must so it may be learned by that rule which God hath left infallible vniuersall and accommodate to the capacitie of euery one the which rule is the Scriptures contained in the bookes of the old and new Testament and not that which the Iesuit meaneth by the doctrine and teaching of the
Church though no man deny but that is needfull for the shewing and teaching of the rule to all that shall be saued expounding the said teaching of the ministerie wherby the faithfull are directed in the Church But he hath not proued the Church to be alway visible to the world nor those foure to be the Notes of the Church He hath said it but not proued it as appeareth by my answer 2 All which being considered his demands are soone and shortly answered that the Protestants admit the authority and doctrine of the Church though they thinke not the Papacie to be it nor the authoritie thereof to be aboue the Scripture And the grounds wherupon they perswade themselues to haue the sauing faith are so infallible that all the Papists in the world cannot cōfute them And our title to the true Church is sound when our aduersaries haue smattered and wrangled against it what they can for the doctrine of the Scripture which in all points we professe beleeue proue it And albeit those foure One Holy Catholicke and Apostolicke be not the markes of the Church but certaine qualities therein yet we haue them at least for anie thing the Iesuite hath said to the contrarie all whose discourse against vs pretending the want of these things among vs I haue fully answered in their proper places and retorted vpon himselfe whereby the iudicious reader may be satisfied And therefore when we say ours is the true faith we brag not but maintaine and auouch our lawfull title since as S. Austin saith the same is not to be found but in the bellie of the true Church which we are Whereupon we aduise all Papists whatsoeuer to renounce the Papacie if they will hold the truth and be saued For according to the saying of the same Austin afore-cited whosoeuer is separated from this bellie of the Church must needs speake false because out of the true Church there is neither true preaching nor lawfull sending such as should preach and I haue manifestly shewed that the Papacie is not the true Church but a disease that by the faction of some grew vnto it 3 Thus the whole discourse of this Section is briefly answered But where he saith our religion sprang vp of late the first founder being Martin Luther an apostata Frier a man knowne by his writings words deeds and death to haue bene a notable euill liuer this must be a little more stood vpon because it is the burden of euery song among the Papists And first it is to no purpose to say our religion sprang vp of late in Luther vnlesse our euidence whereby we shew it to agree with the Scripture and to haue bene taught in the Church of Rome it selfe many hundred yeares afore Luther was borne can be disproued Next we graunt Luther was a Frier and obtaining the knowledge of the truth renounced the profession which was no other apostasie or fault in him then it was in S. Paule when he renounced the profession of a Pharisee and became an Apostle both the professions being hypocrisie saue that of the Frier was of a deeper tincture as I haue shewed Digress 45. Then concerning his writings the Iesuite is no competent iudge For woe to him and all his Church if Luthers writings be good And therefore let them be examined by the Scripture the touchstone of all mens writings not by the witles preiudice of idle companions that neuer read them And if they containe some particular things that deserue reproofe yet what disgrace is that to the substance of his writings What fathers writing is so pure but it containeth some error Yea I challenge the Iesuit let him name if he can one writer of his owne side old or new Schooleman or Iesuite but some or other in the Church of Rome will except against something he writ Thomas Caietan Bellarmine and Baronius are controlled yea in the later editions the Councell of Trent hath purged in a manner all writers which maketh it cleare that some errors in Luthers bookes disaduantage vs no more then the errors purged and espied in their owne books disaduantage the Papists And yet the things that are most excepted against are no errors but the ancient truth maintained against Popish innouation And let the words of Erasmus a man able to iudge by a Antididag p. 58. Sur. cōment p. 288. Staplet discours p. 159. the Papists owne confession determine this matter b Epist ad Cardin Mogent He saith It is obserued of a truth that these men the Papists condemne many things in Luthers bookes as hereticall which in Austin and Bernard are read for godly and good Diuinity and he addeth That he seeth this the best men are least offended at his writings The which is most true it being their ordinary practise for the hatred of our persons to raile vpon that which by their owne confession the ancient fathers held before vs. So c Hosiand hist eccl cent 16. p. 837 Andreas Masius in the company of diuers acknowledged there was more Diuinitie in one page of Luther then sometimes in a whole booke of some father Let his writing therefore rest and come to his life and death Digression 54. Containing a briefe narration touching the life and death of Martin Luther with the incredible reports thereof made by his aduersaries And shewing how sundry Popes in the Church of Rome haue liued and died worse then he supposing all reports were true 4 In speaking of this matter that standeth altogether vpon witnesses I must put the reader in mind of a speech of Bellarmines d Not. eecl c. 14. §. Sed respondeamus That it is the part of a foole rather to beleeue Caluin and Illyricus touching ancient histories whereat they were not present then Bernard Bonauenture and Antonine that were present Let this law be kept then that Surius Lindan Pontacus and other railing Papists that were not present at Luthers life and death be not credited against them that liued with him saw him die and if any will beleeue them let him be the Iesuites foole Now touching his life Melancthon that was his companion and liued with him hath written it and commended it to say no more And Erasmus that was familiar with him e L. 11. Ep. 1. ad Card. Eborac in a certain Epistle to Cardinall Wolsey giueth testimony that his life was approued with great consent of all men And this saith he is no small preiudice that the integritie of his manners is so great that his verie enemies can finde nothing which they may calumniate As indeed to this day nothing can be produced against him that is substantiall They clamour of his doctrine because it was against them and produce some vehement speeches which his aduersaries by their iniuries prouoked him vnto as Saint Hierome often times vseth the like vehemency but what is that to his conuersation Let them shew his life to haue bene led otherwise then became
42.11 Mortall sinne Digress 38. See Sin Monasteries were first throwne down by Papists 42.10 Of vile report in their time 42.12 The testimonies of diuers old writers touching the liues of cloisterers Digress 45. A bragge that the Papists make touching the order of Bennet 42.13 N NEcessitie of good works expounded and handled Digress 34. Notes of the Church See Church O OBscuritie of the Scripture not so great as the Papists obiect Digress 8. Why they make folke beleeue they are so obscure Digress 9. See Scripture Occham the Schoolman 50.35 Onely faith See Faith onely Opinions Variable exceedingly among the Papists 35.21 The saying that they vary not in dogmaticall points answered 35.19 Originall sin No agreement among the Papists touching the nature of it 50.17 Originall text of the Bible is the Hebrew and Greeke which is free frō all corruption 6.11 and 35.3 P PAinter The Painters iest 38.6 Painting Christs armes for what vse 40.35 Papists famous for controlling reiecting censuring and purging one another 44.14 An example of their impudent deniall of all antiquitie 44.15 50.18 They wipe our names out of bookes 45.2 Papistry is a complete doctrine of liberty and a meere witty deuice for the maintenance of their ambition and pleasure 43.3 and Digress 46. A new religion 48.1 Pardons when and how they came in 50.8 They release all satisfaction 40.33 The treasury whence they rise nu 34. A view of long pardons granted for short seruice nu 35. Penance The Papists cannot tell whē it was ordained nor by what Scripture it is proued Digress 55. Peter receiued no more power ouer the Church then the other Disciples did disputed 36.12 inde The Papists are not agreed how his supremacie is proued or what it containeth 36.39 inde Pope made iudge of our faith 5.8 and ouer the Fathers 44.11 His iudgement was not receiued as the rule in the primitiue Church Digress 25. but be was resisted ibid The Papists themselues will not yeeld to his iudgement 36.8 Manie Popes deposed nu 8. What kind of men they commonly are nu 9. He was tyed to his owne prouince in the primitiue Church 36.26 He may erre See Erre He calleth him selfe S. Peter 36.38 Popes what kind of men how they haue bene chosen 55.9 Manie at once nu 10. The liues of some of them described 57.9 How the Popes sinne is excused 57.11 Popes succession He is not S. Peters successor Digress 29. If the Pope be not effectually proued to succeed S. Peter in the conceited primacie all Papistrie will fall 36.24 Prayer in Latine misliked by some Papists 35.20 Long pardons promised to short Prayers 40.35 Predestination Our doctrin touching this point is belyed by the Papists 40.43 The doctrine thereof layed down n. 44. It imposeth no naturall necessitie vpon the second causes ibid. The reconciliation of it and Free will nu 45 46. The Papists make the will of man as subiect to Gods decree as we do num 46 47. It is not for works foreseene num 49. Presidencie ouer Councels belonged not to the Pope of old 36.29 Priests power to remit sinne denied by learned Papists 35.20 This power handled Digress 55. Their mariage allowed in ancient times 47.4 The foulenesse of their liues noted in the Papacie 38.5 A sillie Priest that beleeued all was true that was printed 42.8 Purging of bookes the Papists practise 35.18 Puritanes That name doth properly belong to Papists 40.19 Q. QVestions of faith must be decided by the Scriptures Digres 3. No end of Questions among the Schoolemen 35.21 R. REading the Scriptures forbidden by the Papists 2.3 The lay people did reade them in ancient time 47.3 Rebaptization a point wherein there was much contention 36.4 Reprobation not for works foreseene 40.49 Religious men Orders See Monks Resolution of our faith See Faith Romane Church How the world in former times communicated with it 46.2 The Greeks refuse it ibid. How it increased 47.1 When the faith of the ancient Roman church began to be altered into that which now is therein 50.4 inde Resistance made against the change nu 5. One meanes whereby it may euidently be demōstrated that the Romane Church hath changed the old faith nu 15. A full demonstration of the resistance made in all ages against the Romane Churches alteration Digress 52. The obiections that are made against the catalogue are answered nu 40. The Romane Church altered the faith by little and little how it is meant 51.3 How the Fathers praised the Romane Church 56.1 How the faith of the Roman Church grew 58.1 The Papists absurdly call the Catholicke Church the Romane Church 13.3 Rule of faith is certaine 3.1 Such a rule is simply necessarie ibid. but not reuealed to all ibid. It hath fiue properties 4.1 The Scripture is it ibid. and the Papists cannot denie it 4.6 How we call the translated Scriptures the rule 6.1 The rule is easie though some meanes be needfull to learne it 7.2 and 8.10 How the doctrine or teaching of the Church may be called the rule 13.1 See Church S. SAcrament Seuē Sacraments merrily prooued in a Sermon at the Councell of Trent 8.15 How the Sacraments are a marke of the Church See Church Sacrament in one kind against antiquitie 35.11 and 47 7. In both kinds best 35.20 Our doctrine touching the Eucharist layed downe and how Christ is present therein 51.10 The Papists haue no certaintie of the presence of Christ in the Sacrament 47.9 Saints What kind of Saints the Protestants haue 39.1 and what kinde the Papists 39.2 41.1 Obiectiōs against the Popes canonizing of Saints 39.3 The Papists claime kindred of manie Saints that neuer knew the Popish religion 42.1 Saluation A man may be assured thereof 35.20 by what meanes 40.39 The Papists not able to denie this 41.10 Sanctification of life absolutely necessarie to saluation Digress 34. Satisfaction What kinde of Satisfaction we require and teach Digres 39. and what kind the Papists ibid. The true state of the question touching Satisfaction 40.28 Note what the Papists teach concerning the Satisfaction of our workes nu 30. Our workes satisfie not nu 31. The Papists play with their Satisfaction nu 33. Pardons release all Satisfaction num 30. A view of the Papists vncertainties and contradictions in this question of Satisfaction num 34. Scripture The people allowed to read it in ancient times 47.3 The Scripture is a letter sent from God to man 62.2 The Papists forbid the reading of them 2.3 and disputing of them num 4. The knowledge thereof needfull num 7. They are easie to such as haue the meanes 4.2 It onely is the rule of faith 4.1 and 10.1 and 34.1 The true cause why the Papists disable the Scripture from being the rule Digress 4 It must be Translated See Translations It is not obscure 7.2 Digress 8. but onely in two cases 8.1 How the sence thereof is attained 8.2 It containeth all things needfull nu 3. Why learned men varie
vnrighteousnesse what communion hath light with darknesse or what concord hath Christ with Belial or the temple of God with idols It is in vaine therefore to hope for reconciliation of things so farre vnlike vnlesse our aduersaries would wholly renounce their parts and embrace the truth which n 2. Thess 2.11 they will neuer do Many meanes haue bene vsed but neuer anie could preuaile The Emperours Ferdinand and Maximilian trauelled painfully herein and by their appointment Cassander a great learned Papist drew o Consult de Artic. controu ad Iâ—app a proiect to shew his iudgement And in the time of Charles the fift it was much laboured in Germanie to accord the sides both by Papists and Protestants And it is p Act colloqu Ratisbon an 2â—41 Lindan L de querela pacis Praefat. reported that at a meeting at Regenspurge there was an agreement made of many weighty points touching Free will Originall sinne Iustification Faith Merits Traditions the Masse c. but this held not neither indeed can the wit of man auoide that q 1. Cor. 11.19 2. Thess 2.8 inde which God will haue for the triall of his Church and manifesting of his truth There is in our aduersaries that refractarie frowardnesse that they seeke nothing but to be contrarie vnto vs and euen hate the name of peace This opinion r De Grat. lib. Arb l 5. c. 1. saith Bellarmine we imbrace and defend so much the more willingly by how much it displeaseth our aduersaries and especially Caluin Å¿ Maldon comment in Ioh. 6. Another expounding a place of Scripture saith Though I haue no author for my exposition yet I allow it rather then that of Austin and others though it be most probable because this of mine more crosseth the sence of the Caluinists 4 Hauing therefore to do with aduersaries so contentious with doctrine so pernicious with a Church so diseased it is a better way to examine the questions and betake our selues to the true part then to hope for that which will not be And this was the course that the Christians tooke when the Church in ancient times was vexed with Arianisme and Pelagianisme They were not indifferent which side preuailed but they claue fast to the truth they did not neutralize betweene both they did not idly sit and deride those that contended for the truth they made not the questions of religion the matter of their quarrels and rude discourse in Tauernes and streetes and euery base companie but with godly affection they lamented the Churches trouble and with zealous consciences and earnest prayer and religious endeuour they sought the faith This is the way that all men should take now when the rumor of the contention groweth so great 1. with HVMILITIE to craue at Gods hand the direction of his Spirit 2. then with DILIGENCE to reade and learne the Scripture whereby to iudge 3. and so with LOVE to the persons of the men and with a mind prepared to yeeld to the truth to trauell through the questions The want of which no doubt is the true cause why contentions grow and questions multiply and all things are vncertain For the preachings and writings of learned men are licentiously censured afore they be vnderstood the most people making the same onely a matter to cauill at neuer considering with what religious hands they ought to touch the questions of faith wherin whosoeuer erreth loseth no lesse then his soule thereby The questions of faith and all matters of religion require in such as will profitably exercise themselues therein three things Humilitie of mind because they concern the holy things of God Diligence in attending because they are spiritually discerned and strength of iudgement because enemies and seducers are exceeding cunning to beguile a slothfull examiner and deceiue him that considereth not attentiuely 5 Our aduersaries that manage the Papacie if euer any haue expressed this cunning and skill in perswading and setting forth their heresie so farre that it cannot be denied they haue omitted no art that might set it forth nor no diligence that might adorne it We reade strange things of certaine painters how admirably they cast and shadowed their workes but the skilfullest painters that euer were are our Iesuits and Schoolmen and others the workmen for the Church of Rome Not the famous Zeuxis t Plin. l. 35 c. 9. who wrote vnder his table when he had drawne it that men should sooner enuy then imitate him was to be compared to these painters not the ancient Polignotus nor Parrhasius not Mycon Timanthes Bularchus Phidias did euer bestow such pains on their images as these haue done on their idol the Papacie specially the Iesuite who as Plinie u Lib. 35. c. 10. noteth of Parthasius is soecundus artifex sed quo nemo insolentius arrogantius sit vsus gloria artis a workman full of deuice but no man vseth the reputation of his skil more proudly and arrogantly then he Zeuxis being to make the image of Iuno to hang vp in her temple chose out certain virgins to put the seuerall beautie of them all into his picture so haue these painters made choise of the exquisitest deuices that all the heresy in the world could yeeld to put the same into their religion no policie in Machiauell nor Sophistry in Aristotle nor eloquence in Rhetorick but they haue contriued it into their Image that saue truth and sinceritie there is nothing wanting Tertullian saith As the Gentiles with their hands so heretickes with their words are the makers of idols for euery lie that they speake of God is a kind of idolatry The Prophet Esay x C. 44. v. 12. setteth downe a liuely description of this matter The Smith taketh an instrument and worketh in the coles and fasteneth it with hammers and worketh it with the strength of his armes the Carpenter stretcheth out a line he fashioneeh it with a thred and plaineth it and pourtrayeth it with the compasse and maketh it after the figure of a man and according to the beauty of a man that it may remaine in a house He heweth him downe Cedars and Pine trees and Okes and he taketh thereof and burneth it and warmeth himselfe and baketh his bread yet he maketh a god and worshippeth it an idol and boweth downe before it he burneth the halfe of it in the fire and vpon the half of it he eateth his meate he rosteth it and is satisfied also he warmeth himselfe and saith Aha I am warm I haue bin at the fire and the residue therof he maketh a god euen his idol wherto he boweth yea he worshippeth and prayeth vnto it saying Deliuer me for thou art my god In which words the God of heauen deriding the Gentile doth very fitly shew vs the idolatry of Rome and the maner how the idol religion therof was framed and set on foote At the first it was but a rude block and ragged trunk rough hewne by
Apostle to belong to them as well as to the Church of Rome whereby we may iudge how vndiscreet a part it is to be caried away with the name of a Church afore we haue enquired whether it keepe the ancient faith or so to be conceited of one Church that we will looke toward no other but it 7 The second point that deceiueth manie is the rumour and opinion that goeth of our aduersaries learning which is as weake a motiue to build on as the former when the greatest heretickes that euer were haue wanted no learning and we may be sure this of our aduersaries is not commended with the least Themselues are vnmeasurable and more then odious in extolling their owne facultie and their people as ridiculous and irkesome in reporting it It is nothing beseeming Christians to leaue the cause and to fall a boasting Let our bookes be viewed and the disputations betweene vs weighed and it will appeare they haue no such vantage no not in Art and learning and but that vnsetled braines are giuen vainly to admire nouelties our Church at home here in England to say nothing of those abroad who haue made our proudest enemies feele the edge of their learning hath brought forth and at this day yeeldeth as learned as our aduersaries euer had anie And that the Reader may haue some triall of this I will giue an example or two wherein he shall see and by that iudge of the rest how learnedly they carrie themselues now and then against vs and how great their skill is to helpe them when they are a little vrged 8 They haue a solemne tradition among them concerning the Assumption of the Virgine Marie the story whereof you may reade in the g Act. 1.14 Rhemish Testament to this effect Now at the time of her death all the Apostles then dispersed into diuerse nations to preach the Gospell were miraculously brought together sauing S. Thomas who came the third day after to Ierusalem to honour her diuine departure and funerall where before her death and after for three dayes not onely the Apostles and other holy men present but the Angels also and powers of heauen did sing most melodiously They buried her bodie in Gethsemanâ— but for S. Thomas sake who desired to see and reuerence it they opened the sepulcher the third day and finding it void of the holy bodie but exceedingly fragrant they returned assuredly deeming that her bodie was assumpted into heauen as the Church holdeth and therefore celebrateth most solemnely the day of her Assumption And h Anton. chron part 1. p. 147. Suar. tom 2. p. 200. some adde that companies of Saints and Angels and Christ himselfe for how else should he haue fulfilled the coÌ„mandement Honor thy father and thy mother met her and with great glory and ioy placed her in her throne This is the Legend and that no man should mistrust they could not defend it i Feâ—ard in Hest pag. 616. Rhem. act 1.14 Bristo mot 32. most bitterly they raile vpon all that denie it perswading men k Baron an 48. nu 17. 24. that it is the iudgement of the vniuersall Church l Cathar opusc dè concept yea a point of faith The ground whereupon they stand is the Testimonie of many authors a certaine writing of Iohn the Euangelist Dionysius Areopagita Melito Athanasius Ierome Austine Damascene Bernard Andreas Cretensis Nicephorus Metaphrastes Glycas c. Who would not thinke but here were a learned defence of that they say But marke the issue First we haue shewed them and it is the truth that whatsoeuer the later writers Damascene Bernard Andreas Metaphrastes Nicephorus Glycas and others of those times haue written touching this matter is borrowed from the former authours Dionysius Melito the writing of S. Iohn Athanasius Ierome and Austin and can haue no more credite then the said authours haue from whom it is borrowed Now these authors we proue to be all forged and our aduersaries in the pursuite of the matter confesse it m D. 15. sancta Romana Sixt. Senens p. 104. The booke going vnder the name of S. Iohn is bored through the eare by the Pope himselfe in a Councell and so is Melito as n An. 48. n. 12. Baronius acknowledgeth who calleth him an idle companion full of dotages and fooleries vnworthie of Christian audience The same censure he giueth o Nu. 13. inde of Sophronius and Ierome to Paul Eustoch and p Nu. 20. inde of Athanasius confessing them to be forged in their names and full of lies and impostures And q Nu. 17. of that which goeth vnder the name of Austine as the Diuines of Louan haue done before him Dionysius is he that when all is done must beare the burden But he also is acknowledged by r Erasm declar ad Censur Parisiens theol p. 180. Caietan Valla annot in Act. 17. right skilfull Papists to be a counterfet And if the Rhemists Å¿ In Act. 1.14 say true that the blessed Virgine liued but 63. yeares then by t She bare Christ at 15. yeares Christ died at 33 then she was 48. whereto if you adde 15. more it maketh them 63 and that yeare falleth into the yeare of Christ 48. computation of times she died in the eight and fortieth yeare after Christs birth what time Dionysius could not as the booke going vnder his name pretendeth be present For the same Rhemists u Table of Sainâ— Paul p. 375. say he was not conuerted till an 51 and Baronius x An. 52. nu 1. not till an 52 which was three or foure yeares after her death Besides Baronius y Nu. 19. is driuen to confesse her sepulcher was not found or knowne in Ieromes time but when at the length not much before the dayes of Iuuenalis the Bishop of Ierusalem it was found and that without the body by occasion hereof the argument of writing concerning the assuming of her body into heauen was exhibited for before that time none had writ so Let this be noted If her sepulcher was not knowne nor her body missed out of it nor no man writ of her assumption till Iuuenalis time how can Dionysius that liued so long afore mention it Againe let the booke be Dionysius his owne and legitimate yet the words thereof conuince not this Assumption He saith no more but thus z De Diuin nomin p. 281. graec When we also as you know and your selfe and many of our holy brethren came together to behold the body which the Prince of life was in and which receiued God where Iames the brother of our Lord also was present and Peter the highest and ancientest top of the Diuines then after we had beheld it pleased all the Bishops as euerie one was able to praise the almightie goodnesse of his infirmitie that was the beginning of life vnto vs Where Ierotheus as you know excelled all the other holy
integritie of the text This distinction is a Relect. princip doctrin contriou 5. q. 3. art 3. pag. 525. D. Stapletons and therefore the Iesuite must admit it and it is the truth for no translation can fully expresse the idiom or propertie of the originall language and words and phrases may be defectiue and all secondary causes haue their impediments all which may in their kind be truly called errors and we deny not but our English translation and the Latin vulgar too is subiect to them but this hindereth not the truth of the matter nor the perfection of the text saith D. Stapleton 3 And therefore that which the Iesuite vrgeth against our translations is of no force because it proueth no error in matter but inwards onely as I haue said before for we graunt as he saith the Scripture was not written immediatly in English neither was the translator assisted by the holy Ghost in such sort that he could not erre in any point but being a man be might erre for he might erre in his owne worke which he did himselfe viz. in words and proprieties but in the matter contained which is Gods work he could not holding him to the originall Hebrew and Greeke which our translator did or at the least it was not vnpossible but he might truly and faithfully translate without any new inspiration though he were a man otherwise subiect to error because the originall might leade him and many other meanes might direct and admonish him and discouer his error else what will the Iesuit say when an ordinarie Pastor preacheth Gods word to the people For that which he deliuereth may be free from error and yet his voice is a humane worke and himselfe hath no immediate or infallible inspiration The very same reason is there of translations for a diuine work propounded by a humane meanes may be free from error which I further proue by Bellarmines owne confession who speaking of the vulgar Latin b Admittimus enim interpretem non esse prophetam errare potuisse tamen dicimus eum noÌ„ errasse in illa versione quam ecclesia probaâ—it De verbo Dei l. 2. c. 11. saith He admitteth the translator was no Prophet but subiect to error yet he could not erre in that translation which the Church allowed where he granteth that some translatioÌ„s done by a man subiect to error may yet be free if the Church allow it Now the Church hath allowed our English and we say ours is the true Church and therefore the translator though he were but a man did not erre Againe thus I reason if the Latin translator were freed from erring that is to say might erre but yet did not then our English translator may be freed likewise because he hath the same meanes for if the approbatioÌ„ of the church exempted him ours also hath the same approbation but that could not exempt him for it was extant and therefore was free from error if euer it were so at al c It began to be receiued about the time of Gregory the great who entred his Papacy in the yeare 590 saith Baron annal toÌ„ 2. an 231. nu 47. but was neuer declared to be authenticall till the Councell of Trent Sess 4. anno 1546. a thousand yeares or at the least some time afore the Church either allowed it for authenticall or could take notice of it And when the Councel of Trent did approue it it put no other truth into it then was there before but onely declared it to be true It followeth therefore that the translator was preserued from error by no other meanes and why might not the same direct ours also as namely the infallible and perpetuall veritie of the doctrine it selfe translated the direction of Gods spirit his owne diligence meanes skill faithfulnesse and the Churches carefull ouersight 4 The summe of all is this that our English Bible containeth two things the Doctrine and the Translation d 1. Tim 3.16 2. Pet. 2.20 The Doctrine was inspired of God written by men infallibly assisted by the holy Ghost and therefore is free from error and so coÌ„sequently the Scripture translated into English in respect of the matter is infallibly true because it was done by the immediate inspiration of the spirit of God The translation was done by the ministerie of the Church and industrie of certaine men who though they had no supernaturall inspiration or priuiledge from error yet we know infallibly they haue not erred in the matter by the same meanes whereby we know other truths and discerne other articles of Christian faith namely by the light of the doctrine translated the testimony of the spirit the ministery of the word the rules of art the knowledge of the tongues and such like 5 To that which the Iesuite faith out of Gregory Martin I answer that Martin hath said something against our translations but proued nothing Doctor Fulkes confutation of his discouery lieth yet vnanswered and long must do Martin cannot giue one instance of the sence corrupted his exceptions are childish if you reade his booke But as e De opt gen interpret ad Pammach Ierome said of some that vnskillfully reproued his translations so I may answer Martin and the Iesuite These and such like toyes are scored vp for our hainous faults Martin missed it farre as f Treatise of Renuntiat p. 156. some of his fellowes charge him producing the Councell of Trent against him when he allowed Recusants to go to Church with a Protestation He that was so short in his proofes at home might be as wide in his discoueries abroad And if the g Palaephat de Fabul non credent Lamia would haue pluckt his eyes out of his boxe and vsed them at home as well as he did abroad he might haue seene some errors also in his owne vulgar Latin whereof I will say something in the seuenth digression 6 His next reason is that the often change and variable translations do shew that some haue erred Whereto I answer two things First though it be granted that some haue erred yet hence it followeth not that all haue which is the point he must proue else he were as gond say nothing For we defend the Scriptures well and faithfully translated not this or that mans edition whereof our Church taketh no notice whether it be pure or no. It is sufficient for the veritie of our assertion that in the Church there be some translations faithfull and agreeing with the originall 7 Secondly we do not deny but our translations varie and haue bene altered according to h Posseuin biblioth select l. 2. cap. 8. inde Sixt. Senens biblioth Sanct. lib. 8. haeres 13. Bellar. de verb. Dei l. 2. cap. 8. Caesar Baron tom 2. an 231. Aug. de doctr Christ lib. 2. cap. 11. the example of the primitiue Church before vs. But this variety hath bin in the words and style and not in any materiall
l. 11. c. 3. Ecclesiam esse regulam infallibileÌ„ proponendi explican li veritates fidei non potest reduci ad authoritateÌ„ ipsius Ecclesiae Hoc enim esset idem per idem confirmare sed necesse est reducere hunc assensum ad testimonium Spiritus sancti in â—linantis per â—umen fidei â—d â—oc credibile â—ccleâ—ia non â—otest errate Dom. Ban 22. q. 1. art 1 pag. 17. Austin be wel considered Moses that writ these things O God is gone to thee if he were now before me I would desire him to open them to me and I would heare him if he spake Hebrew I could not vnderstand him if he spake Latin I could know what he said but how should I know whether he spake the truth And if I did know it could I know it from him For within me in the inner parlour of my thought there is neither Hebrew nor Latin â—or Barbarian truth that could say Moses saith true that I should presently being certaine and confident say to him thy seruant thou sayest the truth Therefore seeing I cannot aske him I aske thee the truth by whose fulnesse he spake the truth thee O my God I beseech pardon my sin and which gauest him power to speake these things giue me also power to vnderstand them Austine would neuer haue enquired thus how he should know whether Moses spake the truth if he had thought the testimonie of the Church could secure vs he could not beleeue the Scripture vpon Moses word then much lesse could he beleeue it on the Churches Yea his words do wholy exclude the authoritie of Moses both totall and partiall 20 The Papists therefore are the patrons of Atheisme t Bellarm de effect Sacram. l. 2. c. 25. who teach that if we take away the authoritie of the present Church and of the Councell of Trent then the whole Christian faith may be called in question for the truth of all ancient Councels and of all points of faith depend vpon the authoritie of the present Church of Rome How much better said u De doctrin Christian l. 1. c. 37. Austin Our faith shall reele and totter if the authority of the Scriptures stand not fast Let these assertions of Papistry be well noted § 9. Thirdly they erre in the third condition For the Scriptures are not so vniuersall as the rule of faith had need to be For this rule ought to be so vniuersall that it may absolutely resolue and determine all points questions and doubts of faith which either haue bene or may hereafter fall in controuersie But the Scriptures alone are not thus vniuersall * Non inficiamur praecipua illa fidei dogmata ad saluteÌ„ omnibus necessaria perspicuè satis comprehendi in Scriptura Coster ench c. 1. For there be diuerse questions of faith and those also touching verie substantiall points which are not expresly set downe and determined in the Scripture As namely that those books which are generally holden for Scripture are euery one the true word of God For this in particular of euery booke holden for Scripture we shall not find expresly written in anie part of the Scripture This part therefore whereupon dependeth the certaintie of euery other point proued out of Scripture cannot be made infallibly sure vnto our vnderstanding or beliefe vnlesse we put some other infallible rule whereupon we may ground an infallible beliefe which infallible rule if we admit to assure vs that there is at all anie Scripture and that those bookes and no other are canonicall Scripture why should we not aswel admit it to assure vs infallibly which is the true sence and meaning in all points of the same Scripture The Answer 1 The Iesuits first exception against the Scripture was that it was too difficult now followeth his next that it containeth not all things needfull to be knowne Thus his argument may be concluded The rule must be vniuersall containing all points of faith But such is not the Scripture for many substantiall points are not expresly set downe therein Therefore it is not the rule Whereto I answer denying the assumption for euery point of faith and whatsoeuer else is needfull either to be knowne or done is contained in the scripture so far forth that there is no point question or doubt concerning faith but by the scriptures alone it may absolutely be determined For a 2. Tim. 3.15 it is profitable to teach to reproue to correct and to instruct in all righteousnesse that the child of God may be absolute being made perfect to all good workes 2 But the Iesuite saith there be diuers things not expresly set downe or determined reseruing this word expresly for a starting hole to creepe out at because they be not written word for word in so many syllables But I answer him three things first that the Popish diuinitie is that many points are contained in the Scripture neither thus expresly nor yet at all to be concluded thence by collection for else why make they that opposition betweene the scripture and tradition Secondly if this be his mind then he hath put more into the assumption then was in the proposition for the rule is not bound to containe all things thus expresly Thirdly that is expresly in the scripture which is there set downe either plainly in so many words as b De doctrin Christian l. 2. c. 9. Austine saith All things are that concerne our faith and manners or by analogie when it is necessarily implied in the text For c Alliaco 1. sen qu. 1. art 3. euery such conclusion is a theologicall discourse and hath his warrant from the text and so still the scripture containeth all things needfull 3 Against this the Iesuit hath one argument that it is no where written that these bookes of scripture that we haue are the true word of God Wherto I answer first though this were granted yet would it not follow that all points of faith are not contained in the scripture because in euery profession the principles are indemonstrable assented to without discourse and the scriptures are the principles of religion and therefore first we must grant them to be the very word of God and then say they are such as containe all points needfull to be knowne This then which the Iesuite requireth to be shewed out of the text it selfe is first to be supposed yea beleeued that it is the true word of God whereto we are perswaded by the heauenly light it selfe Secondly I wonder at the Iesuites confidence that dareth so boldly say that of euery booke holden for scripture we find it not expresly written that they are the true word of God for Saint Paul d 2. Tim. 3.16 saith expresly All Scripture is giuen by inspiration of God and Saint Peter e 2. Pet 1.20 Luc. 1.70 saith No prophecie in the Scripture is of priuate interpretation but the holy men of God spake as they were moued by
hoc feratâ— pag 440. Tho. Bozius de signis Ecc. tom 2. l. 16. c. vlt. such as the Iesuite is can ill digest this saying 3 And to set on foote the question of the visiblenesse of the Church for the prouing hereof me thinketh is game faire and farre off For when he hath assigned a state of the Church perpetuall visible which he can neuer do yet will there remaine a doubt whether all the teaching thereof haue the conditions mentioned For this visible coÌ„pany though liuing men that can conforme their teaching to the capacity of al sorts may yet be subiect to error or want immediate authority to assure mens consciences but what it borroweth froÌ„ the Scriptures or may haue commssion to teach no further then is written or may ouer see now and then some points of faith which the holy Ghost teacheth as well as it doth some points of manners in which cases who seeth not that it may both faile in teaching some truths sometime and the best teaching will not be so easie or certaine to vnderstand and beleeue as the Iesuite pretendeth So that the visibilitie of the Church argueth the easinesse and vniuersalitie thereof in teaching but sortly and were a question not greatly needfull for this place but that Papists haue a humor to be discoursing thereof and loue to make their people beleeue it troubleth vs ill as d Vpon 1. Tom. 3 15. the Rhemists say This place pincheth all heretickes wonderfully and e Gregory of Valence f Comment Theolog. Tom. 3. pag. 142. The propertie of the Church to be alway visible maketh heretickes in ill case And therefore let him go on and see what he will make of it and alway marke his reach that still he pleadeth for the Romane Church shewing hereby the vnhappie condition wherin it standeth that at euerie triall passing betweene vs her miserable children are enforced to beg from doore to doore Of your charitie giue our mother leaue to be iudge herselfe in the triall that she be not ouerthrowne § 17. This question I decide by this onely conclusion that the Church of Christ must needs alwayes be from Christ his time to the end of the world and being it must needs be alwayes visible This conclusion hath two parts The first whereof to wit that Christ his true Church must be alwayes without interruption to the end of the world needeth no other proofe then those promises of our Sauiour before mentioned wherein is declared that Christ and his holy Spirit shall be with his Church continually vnto the worlds end Matth. vlt. Omnibus diebus vsque ad consummationem seculi which promise is not fulfilled vnlesse the Church without interruption be continually all the dayes vntill the end of the world For if the Church for anie time dayes or moneths or yeares do ceasse to be for those yeares moneths and dayes Christ cannot be said to be with the Church consequently cannot be truly said to haue fulfilled the promise wherein he said he will be with the Church all the dayes vnto the end of the world The Answer 1 The first part of this conclusion with the confirmation thereof might well haue bene spared For we confesse the Church neuer ceasseth to be but continueth alwayes without interruption to the worlds end and against all Papists whatsoeuer we make it good that the very faith we now professe hath successiuely continued in all ages since Christ and was neuer interrupted so much as one yeare moneth or day and confesse a Dan. 7.27 Psal 102.26 Mat. 16.18 Luc. 1.33 the contrary were sufficient to proue vs no part of the Church of God yet the Iesuite you see very soberly standeth vpon the matter shewing that the Church cannot be extinguished which is a tricke of his owne thereby to make his friend beleeue that we thinke it may So b Ann. vpon 1. Tim. 3 15. Ap. 12 6. the Rhemists write as if we held it is fallen from Christ these many ages being knowne neither to friend nor foe And Reinolds c Caluinoture l. 1. c. 10. p. 106. 107 Lutheranide toto orbe terrarum EcclesiaÌ„ periisse mentiuntur Posseu bibl select l. 6. c. 4. p. 445. reports we should say The Church of Christ was vtterly fallen for a thousand yeares together yea all that time there was no Church at all whereas we hold the very contrary And if our testy aduersaries will not be satisfied with this our profession but continue their ordinarie practise in charging vs with opinions which we neuer held then let them hearken what d Bellarmin de Eccl. mil. lib. 3. cap. 13. a friend of their own telleth them They do but trifle away the time which stand prouing that the Church cannot absolutely faile because the Protestants grant it cannot The question therefore is onely of the outward state of the Church whether it be alway visible to the world or not that in euery age those congregations may euidently be discerned and pointed to which are the true Church for we say not Wherein though the Iesuite will reason against vs in the sections following and the Papists generally censure vs yet the truth is themselues when the matter cometh to a iust triall in effect say as much as we and the very same of their Church that we do of ours but that of verie frowardnesse they will not receiue the word inuisible Digression 17. Wherein it is shewed in what manner the Church is said to be inuisible and that the Papists say no lesse concerning this matter then we do 2 Indeed they set downe enough in the question e Bellar. de Eccl l. 3. c. 13. that God hath at all times a Church consisting not of a few people but a great multitude as conspicuous as any earthly kingdome f Idem de Ro. Pout l. 4. c. 4. part whereof and alwaies the head shall be visible at Rome and the rest of it wheresoeuer is visibly subiect to the Bishop of Rome and g Greg. de Valent tom 3. p. 142. Câ—ster Enchitid c. 2. Bell. de Eccl. l. 3 c. 2. § Atque hoc interest that this company perpetually holdeth a visible succession of Pastors and people as sensibly as any other societie of men so that at any time one may point with his finger and say this is the Church h Rhem. vpon Act. 11.24 of the Protestants inuisible Church they heare not one word Thus they enlarge their sence when they will set forth their wealth to beguile the poore widow whereas at other times they are content to let downe a great deale of this reckoning and to confesse as much of their owne Church as we say of ours 3 For when we say the Church is sometime inuisible the meaning is not that it is extinguished or that it is alway inuisible or that none of the faithfull can see any part thereof or that it is as much hidden from the faithfull as
it is from the world but we meane three other things First although it abide alwayes vpon the earth holding the whole faith without change and containing a certain number that constantly professe it yet this number may be very small and their profession so secret among themselues that the world and such as loue not the truth shall not see them they remaining so hidden as if they were not at all This point concerning the smalnes of the number is confessed by i Alexan. part 3. qu. vlt. nu 5. art 2. Dur. ration l. 6. c. 72. nu 25. Panorm de elect electi potest c. significasti Tur recrem de CoÌ„secr d. 2. semel Christus nu 4. theÌ„ that hold that about the time of Christs passion the true faith remained in none but onely the virgin Mary and by k Refert Fr. Suarez tom 2. difâ— 54. sect 6. pag. 649. such Catholicke writers as say that in the times of Antichrist the true faith shall perish throughout the whole world And the secretnesse of their profession is acknowledged by Pererius the Iesuite who l In Daniel pag. 714. writeth that in the time of Antichrist there shall be no sacrament in publick places neither shall any publicke honour be giuen it but priuately and priuily shall it be kept and honored And Ouandus the Frier m Breuiloqu in 4. Sent d. 18. prop. 3. p. 602. who thinketh the Masse at that time shal be celebrated but in very few places so that it shall seeme to be ceassed Secondly all the externall gouernement thereof may come to decay in that the locall and personall succession of the Pastors may be interrupted the discipline hindered the preachers scattered and all the outward exercise of gouernment and religion suspended whereby it shall come to passe that in all the world you cannot see any one particular Church publickly professing the true faith whereto you may safely ioyne your selfe by reason persecution and heresies shall haue ouerflowed all Churches as n Gen. 7.18 Noes floud did the world or obscured their light as the Sun is eclipsed or corrupted the sinceritie of religion as a leprosie or scab sometime groweth ouer the whole body of man and hideth euery member till by little and little it fall off againe Thus in effect say the Papists Acosta o De Temp. Nouiss l. 2. c. 15. saith All the light and reputation of Ecclesiasticall order lieth worne out and buried in the time of Antichrist the Priests lamenting the Church doores destroyed the altars forsaken the Church empty because there are none to come to the Lambes solemnitie And p Vpon 2. The. 2 3. the Rhemists It is verie like be it spoken vnder the correction of Gods Church and all learned Catholickes that this great defection or reuolt shall not be onely from the Romane Empire but specially from the Roman Church and withall from most points of Christian religion For that neare to the time of Antichrist and the consummation of the world there is like to be a great reuolt of kingdomes people and Prouinces froÌ„ the externall open obedience and communion thereof For the few dayes of Antichrists reigne the externall state of the Romane Church and publicke intercourse of the faithful with the same may ceasse q Aquipontan contra Sâ—hn de Antich pag. 23. Tho. Boz de Sign Eccl tom 3 l. 24 cap. 9.10 Others thinke that then the sacrifice of the Eucharist shall be taken away And r Dom. à Soto 4. d. 46. qu 1. art 1. some affirme The departure and reuolt of the whole world froÌ„ the sea of Rome shall be a signe of the end of the world the faith being extinguished by reason of this reuolt Thirdly Å¿ Apo. 13. 17. that which the world and the kingdomes thereof followeth as the Church may fall out to be the synagogue of Antichrist whose doctrine is poyson whose Pastours be Wolues in sheepes clothing and whose people be the bastards of the whore of Babylon that none can discerne the true beleeuers but such as are specially enlightened by Gods Spirit therunto Thus writeth Gregorie of Valence When we say the Church is alway coÌ„spicuous t Annal. fid l 6. c. 4 coÌ„ment Theol. tom 3. pag. 145. saith he this must not be taken as if we thought it might at euery season be discerned alike easily For we know that sometimes it is so tossed with the waues of errors schismes and persecutions that to such as are vnskilfull do not discreetly enough weigh the circumstances of times and things it shall be very hard to be knowne Which then specially fell out what time the falshood of the Arrians bare rule almost ouer all the world therefore we denie not but that it will be harder to discerne the Church at some times then at other some yet this we auouch that it alway might be discerned by such as could wisely esteeme things To the same effect u Relect. controâ— 1. q 3 pag. 30. writeth D. Stapleton 4 Whereby it appeareth that if our aduersaries would set contention aside the matter of the visible and inuisible Church were at an end for themselues thinke it may be driuen into the same straits that we complaine of as will appeare by examining the places alledged And no doubt they could haue bene contented to haue called it the inuisible Church too as we do buâ— that as in all other matters so in this it was their lucke to come after vs and we by euill hap vsed the terme before them and so matred x See Rhem. vpon 1. Tim. 6.20 2. Tim. 1.13 the Catholicke phrase that now it cannot relish in their mouthes But in the meane time let the Iesuite speake indifferently what fault we haue made that our Church must be condemned for no Church because it was sometime obscured and yet his be the Romane Catholicke Church though it be subiect to the very same inconueniences For though he say their Church is neuer thus obscured but in the times of Antichrist yet this granteth as much as we say that it may be hidden and then we reply that all those dayes of the Churches inuisibilitie were the dayes of Antichrist § 18. The second part to wit that Christs Church must as long as it is be alwayes visible I proue First because Christ our Sauiour ordained this his Church to be the light of the world according to these words Matth. 5. Vos est is lux mundi and to be a rule or meane by which all men at all times may come to an entire and infallible knowledge of the true faith as hath bene alreadie proued but how can it be the light of the world if it selfe be inuisible or how can it be a meane by which at all times the infallible truth in all points of faith should be made knowne to all sorts of men if it selfe at anie time could not be knowne of men Or if you
say that sometime it could neither it selfe be knowne nor be a meanes by which the true faith might be made knowne then since as I proued it is a necessarie meanes and so necessarie that without it according to the ordinarie course there is not sufficient meanes to instruct all men infallibly in al points of faith then I say men that liued at that time wanted necessarie meanes whereby they might attaine to the knowledge of true faith and consequently whereby they might come to saluation Which if it were so how is it vniuersally true that Deus vult omnes homines saluos fieri ad agnitionem veritatis venire 1. Tim. 2. God would haue all men saued and to come to the knowledge of true faith and thereby by degrees to saluation For without these meanes prouided he knoweth it impossible for them to attaine to saluation and knowing it impossible he cannot be said to will it since no wise man willeth that which he knoweth impossible and much lesse almightie God whose wisedome is infinite whose will is alway ioyfully ioyned with some worke or effect by which that which he willeth at least is made possible to be done The Answer 1 Here the Iesuit hath laid downe two arguments to proue the Church to be alwayes visible the first is because our Sauiour ordained it to be the light of the world and nothing can be such a light which it selfe is inuisible Thus it must be concluded That which Christ ordained to be the light of the world is alway visible But Christ ordained the Church to be the light of the world Math. 5.14 Ergo the Church is alway visible In which argument neither of the parts are true For first it is not true that euery light is alway visible so that granting the Church to be the light of the world which it is yet is it not proued thereby to be alway visible for two causes First because a Gen. 1.16 Psal 136.8 the Sunne and Moone were ordained to be great lights for the gouerning of day and night and yet we see them darkened and suffer strange eclipses So the Church though it be ordained to enlighten the world by ministring the doctrine of the Scriptures sometime may faile out of mens sight as b 1. Reg. 19.10 in the dayes of Elias Therefore c Apo. 12.1.5.6 it is compared to a woman which one while is as visible as any thing can be clothed with the Sunne the Moone vnder her feete and vpon her head a crowne of twelue starres and yet at another time she is driuen into the wildernesse out of the sight of men yea taken vp as it were into heauen there to abide 1260. dayes And concerning the Pastors d Micah 3.6 the Prophet threatneth that Night shall be to the people for a vision and darknesse for a diuination the Sunne shall go downe vpon the Prophets and the day shall be darke ouer them Secondly though it be a light yet such as walk in darknes and loue it better then the light because their deeds are euill and know not the seruants of the light do not alwayes see it but want either will or eyes thereto as e 2. Reg. 6 16. the king of Arams souldiers saw not the mountaine full of horses and chariots of fire that were round about Elisha nor knew that they were in the middest of Samaria till their eyes were opened or possible with the mist of their owne errors or smoke of persecution they may obscure it according to that of the Reuelation f Apoc. 9.1 where it is shewed that a starre falling from heauen the bottomlesse pit was opened and there arose out of it a smoke wherewith the Sunne and the aire was darkened So Saint Austine g Ep. 80. ad Hesych prope fin epist 48. ad Vincent speaketh When the Sunne shall he darkened and the Moone shal not giue her light and the starres shall fall from heauen then the Church shall not appeare by reason vngodly persecutors shall rage out of measure 2 So then where the Church is called a light the meaning is not that it is alway visible or that the externall appearance thereof is plaine to euery eye and at all times for thus the Papists grant their owne Church is not visible but that as the Sunne so it hath in it selfe all light of truth and glorie whereby the children of God are enlightned and the darke wayes of the vngodly detected and except heresies or persecutions come betweene this inward light doth also shew it selfe forth to the world by outward profession and gouernment so as no temporall state is more glorious or conspicuous Which difference betweene the inward and outward light being rightly expounded and obserued the Iesuite may find how it may be the light of the world though sometime by eclipse it become inuisible for at all times and to all men and of it owne nature it is not so 3 Next the other proposition faileth likewise for though the light of the Church be graunted yet it is not true that Christ our Sauiour ordained it to be alwayes the light of the world according to these words Math. 5. Vos estis lux mundi You are the light of the world for those words were spoken by Christ to his disciples and his purpose therein was not to teach what the state of the Church should alway be but to prouoke them to constancie and holinesse forsomuch as they should be in euery mans eye and therefore if they chanced to do otherwise then well it could be concealed no more then the light of the Sunne Now this is nothing to the Churches visiblenesse For the Apostles being set ouer all the world to enlighten it with their teaching as it were Sunne might be in the view thereof and yet the Church afterward with the Pastors therein be suppressed from the sight of her enemies This therefore is a common error of the Papists that whatsoeuer things in the Scriptures are personally affirmed of some particular times and persons they will stretch generally to all 4 His second argument to proue the Church alway visible is because Christ ordained it to be a rule or meanes by which men may come to knowledge of the faith wherein he beggeth the question or as h Rat. 9. Campian the Iesuite telleth vs i Eccum quos gyros quas rotas fabricat Turneth the wheele For being to proue that the Church is the rule of faith k § 16. he said he would do it by shewing the teaching thereof to be infallibly easie and vniuersall and this he would do by prouing it to be alway visible and now he saith it is visible because it is the rule or meanes whereby to finde the truth which is the question and would not haue bin assumed but proued Neuerthelesse his reason shal be examined and considered of for thus it standeth That which Christ appointed to be the rule
whereby all men at all times may come to the true faith must be alway visible to all sorts of men But Christ appointed the Church to be the rule whereby all men at all times may come to the true faith Ergo the Church must be alway visible to all sorts of men This argument is faultie two wayes first in the assumption for the Church is not this rule as l Digr 3. § 14 per totum I haue shewed at large neither hath the Iesuite alreadie proued it but onely said it as here he beggeth it to proue that which before he brought to proue this 5 But yet it is a subordinate meanes for the bringing men to saluation in that God teacheth his elect by the ministerie thereof m Ad ipsam salutem ac aeternam vitam nemo peruenit nisi qui habet caput Christū habere autem caput Christū nemo poterit nisi qui in eius corpore fuerit quod est ecclesia Aug. de vnit eccl c. 16. neither can any man be made the child of God except first he be conceiued in the wombe of the Church But hence it followeth not that the Church is therefore visible or knowne to all sorts of men because visiblenesse and inuisiblenesse are but differences of the Catholicke Churches outward state here vpon earth and the elect may partake her ministery in either of these estates that is to say he may be effectually ioyned to the Catholicke Church though it do not visibly appeare in outward shew by the ditection of Gods word and spirit and by the teaching of a few faithful Christians that lie hid in the world as wheate doth in his chaffe and so consequently Gods elect neuer want necessary meanes of knowledge saluation because some part of the Church or other first or last though hidden from the world is manifested to them 6 As for the reprobate I grant that many times the Church is neither knowne to them nor yeeldeth them any meanes whereby the faith may be knowne And I adde further that this is Gods very ordinance whereby he vseth to punish their obstinacie For as sometime n Esa 6.9 Ioh. 12.40 he taketh away their heart and sometime o 2. Thess 2.11 giueth them ouer to strong delusions to beleeue lies so sometime he sends p Amos 8.12 a famine of the word of God that they shall wander from sea to sea and from the North to the East they shall runne to and fro to seeke the word of the Lord and shall not find it and sometime q Apoca. 2.5 compared with 1.20 taketh away the candlesticke which is the visible Church as I haue touched r § 3. nu 2. before All which notwithstanding it is true that God would haue all men saued and come to the knowledge of the true faith This I say is true not vniuersally in euery sence but as the Apostle meant it whose sence is declared by ſ Enchir. c. 103. cont Iulian. l. 4. c 8. de praedest sanct c. 8. de corrept grat c. 14 Austine thus No man is saued but whom he will saue not that there is no man whom he would not haue saued but that none is saued but whom he willeth and therefore is to be intreated that he would because what he willeth of necessitie must be done And by t De incarnat grat c. 31. Fulgentius thus By all these men whom God would haue come to saluation is meant not altogether all mankind but the vniuersitie of all that shal be saued who therefore are called All men because them all the goodnesse of God saueth out of the number of All and that out of euery nation condition age language and prouince The same exposition is also giuen by u Aug. vbi supra Haymo Anselm in 1. Tim. 2 Mag. 1. d. 46. others and commended by x Alliac c. 1. q. 14. art 1. ad 1. pag. 206. Durand 1. d. 46. qu. 1. ad 2. p. 134. Greg. de Valent. tom 1. p. 325. tom 2 p. 894 Biel. lect 68. lit f. pa. 189. Vocabul theol verbo voluntas Dei anteced Greg. Arimin 1. d. 40. art 2. ad 4. learned Papists But Thomas preferreth it before all others and y Lect. 1. in 2. c. 1. ep ad Timot. saith it agreeth best with the Apostles intent And Emmanuel Sa is of the same mind God saith z Notat in 1. Tim. 2 4 he would all men be saued he would All men that is All kind of men not euery man for if he would absolutely then he would do it Which being so the Iesuite may see there is no such necessitie that God should prouide the meanes of a visible Church to instruct all men vniuersally forasmuch as he neuer willed absolutely that all men vniuersally should be saued but as Saint Austine a Ep. 107. ad Vital post mediū speaketh It is euen by children manifest that many be not saued not because themselues but because God will not confuting the contrary as Pelagianisme And it is no absurditie to say of such that they wanted b Mat. 10.5 Act. 14.16 16.6 17.30 through Gods iudgement many times secret but alway iust c Rom. 1.16 1. Cor. 1.21 Rom. 10.14 Act. 2.47 necessarie meanes whereby they should attaine to faith and saluation God willing the meanes no otherwise then he doth the end that is by no absolute will formally abiding in himselfe but onely conditionally Whereas his will concerning the elect being his absolute purpose to giue them eternall life is alway ioyned with such works as make it not onely possible or conditionall but also certaine to be effected And if nothing else can teach the Iesuite thus much yet he might haue learned it of his owne words For if God will nothing which he knoweth impossible then doth he not will the saluation of such as he knoweth to be d Rom. 9.22 1. Pet. 2.8 Iude vers 4. the vessels of wrath prepared to destruction And if the Iesuite thinke yet to answer and vnfold the matter by applying e Magist 1. d. 46 47. ibi Scolast communiter omnes Damascen l. 2. orthod fid c. 29. the schoole distinction of will antecedent and consequent then let him open his eyes and consider that this Antecedent will taking it as f Voluntas Dei antecedens est qua dat alicui naturalia vel aliqua bona antecedentia quibus potest aliquid consequi Ockā Camerac 1. q. 14. art 1. and so the rest it is described g Quod vult Deus voluntate antecedente solùm non simpliciter vult Dur. 1.46.1.2 neither is any will simply properly and formally as the Apostle saith God willeth in the place alledged neither doth it necessarily include the certaine publishing of the Gospell or reuelation of the Church But h Interna vocatio Gentibus nunquā defuit nam iuxta opinionem Scoti
them and to no more the order is giuen Tell the Church Besides this speech is like that of d Cap. 2. v. â— Malachie The Priests lips shall preserue knowledge and the people shall seeke the law at his mouth whereas notwithstanding e Mat. 5.21 inde Ioh. 11.50 sometime they had no Priest to aske and f otherwhiles such as they had wanted knowledge and deliuered that which was not law But the meaning was that this order should be obserued for the peoples instruction to preserue them in obedience if they did not fall from it So to tell the Church is a rule prescribed to be vsed when the Church enioyeth her libertie and outward gouernement but when the externall state thereof and publicke entercourse of the faithfull with the same shal ceasse when the communion of the faithfull shall be in secret and all Ecclesiasticall order lie buried the altars forsaken the Church emptie then it bindeth not because the meanes faile Neither doth it imply any such perpetuall visiblenesse as the Iesuite would tie the Church to For it was a law that men should come to Ierusalem and worship there yet this implied not any perpetuall glorie to that citie it was also a law that euery male child should be circumcised the eight day and yet vpon necessitie it was omitted fortie yeares And the Papists confessing that sometimes none can discerne the Church but such as very wisely esteeme of things hereby grant that all men at all times cannot tell the Church specially if you adde another point f Ema Sa. not in Math. 18.17 Fr. Victor relect 2. parum ante finem that by the Church is meant the Pastors onely for they may be scattered or hidden that we cannot haue them ready to tel them euery time a brother trespasseth Lastly this commandement may be fulfilled by the faithfull among themselues in the same maner as I said before of confession For g Math. 18.20 where the true professors are there is the Church either all or a part and they so many as liue together see and know one another and can tell the Church though the world heare not their voice § 21. Fourthly it is certaine that once the Church was visible to wit when it first began in Ierusalem in the Apostles and Disciples of our Sauiour Christ and that companie which by their preaching were conuerted to the faith But there can no reason of difference be shewed why it should be visible then and not now The Answer 1 He might as well say it is certaine that once the Sunne was visible but there can no reason be giuen why it should not be so alwayes for as reasons may be giuen why the Sunne though sometime cleare yet sometime may be eclipsed or departed out of our horizon so may there as euident differences be yeelded why the Church afterward and the Church at Ierusalem were not alike visible h Esa 2.3 Mic. 4.2 First the Church of the new Testament was then to begin and therefore it was meete the Pastors and people thereof should appeare to the world Next persecutions were not then so grieuous as afterward they were Thirdly the apostacy foretold by Saint Paul was not then begun but ensued long after which Apostasie was the cloud that hid the Church And yet if another conceit of the Papists be true i Alexand. p 3. qu. vlt. nu 5. art 2. Panorm de elect electi poâ—c significasti Durand â—at l. 6. c. 72 nu 25. TurrecreÌ„ sum l. 3. c. 61. that about the time of Christs passion the true faith remained in none but the virgin Marie the Iesuites argument here wil fall and our Church at the worst hath alway bene as visible as then it was For as for this present time and age we thinke it k Hem fieri potuit vt tot Germani Angli Scoti Bohemi Vngari Dani Succi Gotthi Noâ—uegienses Prusli Lithuam Liuonij eò caecitatis peâ—uenerint Tho. Boz de Sign Eccl. l. 19 c. 1. pag. 606. as visible all ouer the world as the Church of Rome is And if the Iesuite thinke we hold otherwise he is deceiued § 22. Fiftly the onely reason and ground by which heretickes hold the Church to be inuisible is because they imagine the Church to consist onely of the elect or at least of the good But this is a false ground for it is euident that the Church militant consisteth of the good and bad as is signified by those parables wherein it is compared to a floore wherein are mixed wheate and chaffe Mat. 3. and to a net wherein are gathered all sorts of fishes good and bad Mat. 13. and to a mariage to which came good and bad Matth. 22. and to ten virgins whereof fiue were foolish and excluded from the celestiall mariage Mat. 25. This also is gathered out of S. Paule who 1. Cor. 5. commandeth them to expell an incestuous person out of the Church and therefore it doth not consist of those onely which be good The Answer 1 Here the Iesuite grosly bewrayeth either his ignorance or malice in that he saith this is the onely ground wherupon heretickes hold the inuisible Church because it consists of the elect onely For the question betweene vs now is about the inuisiblenesse not of the vniuersall Church but of the militant as he himselfe acknowledgeth And let him if he can for the credit of his word shew where any one of those whom he calleth heretickes maketh the mixture of good and badde in the Church militant the reason why it is sometime hidden from the world For our proper grounds are these a Luc. 18.8 â— Thes 2.3 Apoc 9.1 12.6 13 3.7 the Prophecies and b 1. Reg. 19.2 Reg. 2.2 ChroÌ„ 15.3 28.20 24.2 Reg. 21. examples of the Scripture the experience of times and euents shewing it the blindnesse of the world the nature and necessitie of the Church all which conuince it to be true that we say Whereas the mixture of euill men is so far from holding vs in the point that we confesse hypocrites may also in secret professe with true beleeuers and so be part of this inuisible Church Let him therefore recall his ouersight and forbeare these forgeries which tend to nothing but the stealing away of their affections that know not how things stand betweene vs. 2 Indeed another position of ours that saith the Catholicke Church is inuisible that is to say the Church mentioned in the creed euery member whereof is saued is inuisible and consisteth not of any externall assembly that we see is grounded on this that it containeth none but the elect but not as the Iesuit vntruly saith on this alone we haue other grouÌ„ds beside First because the triumphant Church is part of the Catholick which being in heauen no earthly eye seeth or knoweth Next no man knoweth Gods elect yet none but they are the verie Catholicke Church Thirdly all the persons and
be as ready to obey is one thing but neither to be willing to learne nor when you heare the truth to be satisfied therewith is another The first of these may befall the particular Church c. § 26. Because a marke whereby a thing may and must be knowne must be more apparent and easie to be knowne to all those men which should by that marke seeke out and find that thing then the thing it selfe otherwise there should come no helpe by the marke to the knowledge of the thing But to know which is the true faith in all points at least to some sorts of men to wit the vnlearned is more hard then to know and assigne which companie of men be the true Church For to know which is the true faith in all particular points requireth learning whereby one may vnderstand the termes and state of the question besides iudgement to discusse and weigh prudently the sufficiencie of the authorities and reasons oâ— both parts that vpon this pondering of reasons they may prudently conclude which is the better part Moreouer they must haue a supernaturall light of God his Spirit whereby they may discerne and see those things which be aboue all naturall rules and reasons Ad haec quis idoneus Who can say that he is sufficiently furnished with these helpes or who can be infallibly sure that he hath all these in such sort as is requisite for obtaining by his owne industrie an infallible faith in al points And as for the vnlearned they must needes confesse that in diuerse mysteries of faith they do not so much as vnderstand the termes and state of the question and much lesse are they able sufficiently to examine the worth of euery reason neither are all such as can perswade themselues that they are singularly illuminated immediatly taught of God his Spirit neither if they did thus perswade themselues could they be infallibly sure that in this their perswasion they were not deceiued since it is certaine that some that most strongly in their owne conceit perswade themselues to be thus enlightened are in this their perswasion deceiued Now for to know which is the true Church and by giuing credite to it consequently which is the true faith there are not so many things required nor anie great difficultie as shall be declared For this is the direct way which Esay as did foretell cap. 35. should be in the time of Messias which he said should be so direct that euen fooles to wit simple and vnlearned men should not erre in it Haec erit vobis directa via saith he ita vt stulti non errent per eam The Answer 1 This is his first argument the summe whereof is concluded in this Syllogisme That which is the marke whereby to know a thing must be more apparent and easier to be knowne then the thing it selfe otherwise it helpeth vs not in finding out the thing But the true faith is not more apparent or easier to be knowne then the Church but contrary the Church is easier to be knowne then the true faith for to know the true faith there is required learning iudgement and supernaturall illumination which no man sufficiently hath but to know which is the true Church these things are not required for the Church is the direct way Esa 35.8 Therefore the true faith is not the marke of the Church To this I answer denying the second proposition and the confirmation thereof that it is harder to know which is the true faith then to assigne which company of men be the Church For faith is the cause of the Church that is to say this is the thing that maketh a people to be the Church of God when they beleeue the word of God and euery cause as it goeth before his effect so is it more apparent to our vnderstanding and better knowne to our iudgement then the effect Aristotle saith a Analy Poste cap. 2. Causes are both before their effects and better knowne and b Ibid. Metaph l. 1. c. 2. l. 2. c. 2. Plato in Thraet the true knowledge of things ariseth from the knowledge of their causes yea those things are simply first and best knowne which are furthest from our sence and nearest our vnderstanding and so the doctrine and beliefe of the Church must needes be easier to know then the Church it selfe because it cometh first to my vnderstanding and of necessitie I must see it afore I can tell whether the Church be there or not For though that company which is offered to me as the Church be more apparent to my sence yet haue I no certaintie that it is the Church or a companie so qualified vntil I know the faith thereof to be true I see indeed a company of men and heare much of their greatnesse but I am not sure they are the Church vnlesse I know they hold the true faith and so the knowledge of this leadeth me to the knowledge of that and the faith is easilier discerned then the Church 2 The Papists themselues haue a saying which if this Iesuite would receiue might determine this matter We see indeed that companie of men which is the Church c Lib. 3. de eccl c. 15. saith Bellarmine but we do not see that this companie is the true Church of Christ we beleeue it For that is the true Church which prâ—fesseth the faith of Christ but who doth euidently know this faith to be the faith of Christ we rather beleeue this by a firme and most assured faith In which words this Iesuites assumption is thus disproued That whereupon I beleeue the Church so to be is more apparent and easier to be knowne sooner to be seene then the church it selfe But vpon knowledge of the Churches faith I beleeue it to be the Church therefore the Churches faith is more apparent and sooner knowne then the Church it selfe Againe By faith we beleeue this to be the true Church and the profession thereof to be the truth but d Rom. 10.17 all faith cometh by hearing the word of God therefore by the meanes of hearing Gods word I beleeue this to be the true Church and so consequently the knowledge of Gods word cometh sooner and easilier to my vnderstanding then the knowledge of the Church 3 And though it were granted that in some cases the Church were easier to know then the faith yet as things depend betweene the Papists and vs the faith is easier to know then the Church for the question betweene them and vs is who hath the true Church In which triall it is the greatest folly in the world for either of vs to offer our selues to the world as the true Churches of Christ till first we haue proued our selues so to be by the doctrine that we professe and in vaine shall we attempt this if as the case standeth this doctrine be not easier and plainer then the Church This is the confession of the Iesuites
not to the cleargie but to the people And the reason added why they should trie the spirits maketh it plaine who the parties be that should trie them for many false Prophets are gone out they must trie the spirits that are in danger to be seduced by false Prophets and such are the people and therefore they must examine them as Christ saith a Math. 7.15 Beware of false Prophets by their fruites that is by their doctrine ye shall know them and yet they cannot be knowne by their doctrine vnlesse it be first examined And Saint Basil b Eth. definit 72. pag. 432. Graec. Bas saith It behoueth the hearers which are learned in the Scriptures to examine the things which are spoken by their teachers and receiuing those things which are consonant with the Scriptures to refuse the contrary 2 And whereas the Iesuite auoucheth his conceit by a text of Ephes 4.11 wherein it is said that Christ hath left to his Church Pastors and Doctors that henceforth we be no more children wauering and caried about with euery wind of doctrine the Apostle saith not that our Pastors were giuen vs that henceforth we should no more trie the spirits but for the worke of the ministery for the gathering together of the Saints for the building of the body of Christ all which dutie of theirs is much furthered when the people vnder them trie all things and hold that which is good and by examining their teaching find them to be Doctors of the truth And if Saint Paul had misliked this then the men of Beroea had not bene c Act. 17.11 commended by the spirit of God for examining his doctrine neither would he haue d Heb. 5.14 warned the Hebrewes that through long custome they should haue their wits exercised to discerne both good and euill And to reply that they discerne it because the Church telleth them what it is is too grosse for they cannot tel whether the Church say true or no till they haue examined what it saith 3 In the second place he answereth that the spirits which must be tried are not the spirits of the Church which are of God but onely such spirits of which we may doubt whether they be of God or no then the which he could haue spoken nothing more vnaduisedly because if it be lawfull to trie such spirits as are suspitious or false then is it also lawfull to proue the true for two contrary spirits be relatiues so that we cannot proue the one to be false but we must needs withal proue the other to be true Againe when we doubt whether the spirit be of God then we are not certaine and if the false spirit be not certainly false then neither is the true spirit certainly true in my vnderstanding till I haue tried it Moreouer there is nothing so true in it selfe but it may be doubtfull to vs till we haue tried it and therefore the purest spirits are not exempt from examination specially considering that it is no iniury to the truth which loueth to be sifted if ye proue it by his word e Ioh. 18.37 that was borne to beare witnesse to the truth and the more ye trie it the clearer it is neither can it be grieuance to the spirit of God who f 1. Thess 5.21 calleth vpon vs to trie all things and hold that which is good and biddeth vs haue our wits exercised to discerne betweene good and euill 4 And his conclusion that when it is certaine the spirit is of God then we must no longer doubtfully examine it but obediently accept it saith very well for g 2. Tim. 3.7 the Apostle rebuketh such as are alway learning and neuer come to the knowledge of the truth but he forgetteth that so it neuer is till we haue tried it and therefore we may first examine it that afterwards we may be certaine and obedient And though it be most certaine that the spirit of the true Church is of God yet hence it followeth not that we must seeke this Church by other markes and not by her teaching for those other markes which the Iesuite meaneth are of God too as well as the teaching is and yet he will allow them to be examined And first to examine and trie and then obediently to beleeue are not contrary but subordinate and the one the way to the other And Christ was of God yet h Ioh 5.39 he bad men search the Scripture for his triall and all we being naturally the heires of vnbeleefe cannot haue this certaintie in our selues till the discourse of Gods word haue created it in vs. And if there were nothing else to leade vs yet the experience which we haue had of the Church of Romes dealing were sufficient to warne vs that we neuer giue ouer Saint Iohns lesson Beleeue not euery spirit but trie them whether they be of God Digression 20. Concerning the proceeding of the Councell of Trent in the determining matters of faith 5 For the Papists i Bone Deuâ— quae gentium varietas qui delectus episcoporum totius orbis qui reguÌ„ rerum publicarum splâ—ndor quae medulla theologorum quae sanctitas quae lacrymae quae iciâ—niâ— qui flores academici quae linguae quanâ—a subtilitas quantus labor quam insinita lectio quantae virtutaÌ„ studiorum diuitâ— t aug â—stuÌ„ illâ—d sacraâ—ium impleueruntâ— Posseuin biblioth pag 4â—2 commend their Trent Councell to the skies perswading themselues this very Church was there whose bare authoritie should leade vs and yet marke what course it tooke in the triall of religion For first none was admitted to haue any voice there but onely such as were fast to the Papacie and not all such neither if they were not pliable enough in euery matter to the Popes mind for some were remoued out of the Councell and sent away because they began to speake something freely and to make sure work there were more Bishops of Italy then of all the world beside who might ouer-rule the rest if need required of which matter k Claud. Espencae in epist ad Tit. c. 1. a Popish Bishop confesseth This is that Helena which of late ruled all at Trident besides l Innocen Gen tillet examen Concil Triden pag. 32. Nota quod holie multi sunt Episcopi sine administratione episcopatuum vt sunt isti qui vulgariter appellantur Nullatenenses Panor de offic ordin c. quoniam there were some that had the titles of Archbishops as Vpsalensis Armachanus which yet had neither church nor Diocesse but were created to fil vp the number m Id pag. 251. and wheÌ„ yet vpon a time the Pope wanted voices to sway the matter he sent a fresh supply of forty Bishops newly made as euery base towne in Italy hath his Bishop And when the Protestant Diuines required audience they could not be admitted vpon any equall termes but n Illyr protest contra Concil Trid Fabric recus
Marsilius Some that they haue their inherence in the quantitie this is the opinion of Thomas Bonauenture Soto Egidius Suarez and others Some that they abide with that existence which they had in the bread and wine before consecration this is the opinion of Dominicus Bannes Some that the body of Christ sustaineth them by his presence this is the opinion of Palacio Another question is how the accidents remaining after consecration haue power to nourish and whereof it is that worms or such like corruptiō is ingendred in the hoast Some say the matter hereof is made of the ayre that is round about the formes this is the opinion of some mentioned by Thomas Aquine Some that the substance of bread and wine returneth againe and from it proceedeth this nutrition or generation this is the opinion of Innocent Bonauenture and Alexander Some that of the quantity remaining the matter of the thing bred or nourished is ingendred whereinto the bread would haue turned if it had remained this is the opinon of Aquine Some that the accidents receiue possibility to be changed into this matter this is the opinion of Richard Some that when the accidents begin to corrupt there returneth a substance againe not the former substance of bread but a new that was neuer before whereof this nourishment and corruption ariseth this is the opinion of Scot Durand Biel and others Some that these generations nourishments and passions in the Sacrament are not at all being either meere apparitiōs or things miraculously created of God this was the opinion of Algerus Guitmundus and Frier Walden Such like are their questions and opinions throughout al Diuinitie too odious to mention But what vnitie call you this first to cut Diuinity into such shreds and questions and then to agree no better in determining Fidem minutis dissecant ambagibus vt quisque lingua est nequior Soluunt ligantque quaestionum vincula per Syllogismos plectiles Vae captiosis Sycophantarum strophis vae versipelli astutiae Nodos tenaces recta rumpit regula infesta discertantibus Iccirco mundi stulta delegit Deus vt concidant Sophistica Prudent Apotheos hymn in Infidel 22 Or if all this be not sufficient to conuince them you shall heare what some of themselues confesse and haue freely cōplained euen in their sermons concerning this matter that we may know them to be of a Ouid. metam l. 3. Cadmus kind or b Lucian Con. uiu the Lapithes beginning with merriments and ending with frayes that the smart of their wounds giuen each other maketh them complaine For Cornelius Mus at the Councell of Trent c Orat. ad Trid Concil 3. Dominic Aduent preached Immortall God how proudly are the anciēt monuments of our faith vexed with our contentious striuing wherby now the world is ouerturnd How peruersly is Gods word either set at nought or māgled or wrested or inuerted How rashly do our selues that we may seeme to know somthing somtime set at nought the vniform consent of all ages Is not that feruent loue to the common wealth toward one another perished whereby in times past all Christians ô sweet and deare name were called brethren Preaching is turned into contention And Diez a Iesuite d Ph. Diez cōc quadrupl Rom 3. Dominic 4. post Epiph. conc 2. p. 804. complaineth What shall we say touching the contradictions which abide in the ship of the Church it selfe For truly though the tempests without so sharply assault it yet they themselues which are within very often fall at contention one with another O holy Church of God I see thee not onely assailed by heretickes without but within thy selfe also I behold euen among Christians so many contentions strifes and quarels that it is miserable to speake it much more to see it Thus f Esa 19.2 God setteth the Egyptians together by the eares that they may fight euery man against his brother and against his friend and giueth them ouer as g Iudg. 7.22 the enemies of his Church to sheath their sword in their fellowes sides and it cannot be otherwise because as h In Euseb l. 5. c. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one said of the Manichees hauing chosen opinions not hanging together they cannot but disagree among themselues And when the language of such as would build Babel was confounded they vnderstood not each other but when one called for morter his fellow would reach him a bricke and when he cried for stone fall to remouing of ladders § 36. And no maruell because they acknowledge one chiefe Pastor appointed ouer them to wit the successour of S. Peter to whose definitiue sentence in all matters they wholly submit themselues knowing that to S. Peter and his successours Christ promised the Keyes of the kingdome of heauen and that he would vpon him and his successours as vpon a sure rocke build his Church Mat. 16. Knowing also that Christ our Sauiour did especially pray for S. Peter Luc. 22 and his successours that their faith should not faile at least so farre as to teach the Church a false faith to the intent that they might alwayes be able to confirme their brethren if at anie time they should faile in their doctrine of faith knowing lastly that to S. Peter and his successors Christ gaue most ample authority ouer his vniuersal church saying Pasce oues meas Ioh. 21. that is to say Rule or gouerne as chiefe Pastor vnder me all my flocke all those that will be called my sheepe giuing him charge to feed them with the food of true doctrine of faith and consequently binding them to receiue obediently this food at his hands and consequently againe tying himselfe so to assist him with the guiding of the holy Ghost that he and his successors should alwayes propose vnto them the food of true faith neuer should teach them ex cathedra any thing contrarie to true faith since if he should not thus assist but should permit them to teach the Church errors in faith his Church which he hath bound to heare his chiefe Pastor in all points might contrarie to his promise Mat. 16. Mat. 23. Luc. 10. erre nay by him should be bound to erre which without blasphemie cannot be said All Catholicke learned men therefore knowing this do acknowledge that the definitiue sentence of this chiefe Pastor must needes be alwayes an infallible and vndoubted truth and that therefore they may safely yea they must necessarily submit all their iudgements and opinions either in interpreting the Scriptures or otherwise to the censure of this Apostolike seate which while they do as they must alway do if they will be accounted Catholike men and will not either cast out themselues or be cast out by the sentence of this chiefe shepheard or Pastor out of the companie of the Catholike Church how is it possible that one should dissent from another in matters of faith or at least obstinately as heretikes do erre in any point of
authoritie but the Councell of Nice Now it is very probable that if these Bishops had thought the subiection mentioned by the Iesuit to the Bishop of Rome were necessarily required to the essence of vnitie they would haue yeelded wheras by their resistance it is plaine they thought themselues bound to his determination no more then he might thinke himselfe bound to theirs 4 About the yeare 258. there arose a question whether they whom heretickes had baptized if they returned to the Catholicke Church should be baptized againe Here no doubt the Popes iudgement was to be followed if it were true that the authoritie and certaintie of iudgement were his and all true Catholicks should yeeld vnto him But mark what fell out p Euseb l. 7. c. 5. Cypr. ep 74. ad Pomp. August de vnic bapt c. 14. Stephen the Bishop of Rome forbad rebaptization and thought them worthy excommunication that vsed it but Cyprian the Bishop of Carthage and a Martyr of the Church withstood him and would neuer accept his decree With him tooke part Firmilianus the Metropolitan of Caesarea confuting the decree that Stephen had made whom q Apud Cypr. ep 75. in a certaine epistle he thus reproueth What can be more base or vaine then to hold contention with so many Bishops throughout the world breaking peace with euery one through diuers kinds of discord sometime with the Easterne people sometime with you of the South not suffering the Bishops sent from them so much as to come to his speech but forbidding the brethren to giue them roome and lodging Is this to hold the vnitie of the spirit in the bond of peace to cut himselfe from the vnitie of loue and in all things to make himself strange vnto his brethren yea and through the fury of contention to rebell against faith and Sacrament See how this man r Menolog Graec. in Octobr 28. whom the Church so honored that they put his name into the Kalender taketh vp the Pope and setteth at nought his definitiue sentence With these tooke part also a Å¿ Concil Carth. apud Cyprian Councell of 87. Bishops yea many great Synodes t Euseb l. 7. c. 5. saith Dionysius Alexandrinus and whole countries who yet were not therefore reputed to liue out of the vnitie of the Church And Dionysius himselfe the Patriark of Alexandria consented herein with Cyprian and the Synods of Affrik as Ierom u De Script eccle in Dionysio testifieth Here theÌ„ we see the Pope at one time resisted by 3. Metropolitans many Councels and by the most Bishops in Affricke Cappadocia Egypt Cilicia Galatia and other countries and yet the Iesuite will needs perswade that all Catholicke men haue acknowledged one chiefe Pastor the Pope and yeelded themselues euermore to his censure when these examples shew the contrary and make it more then plaine that till now of late subiection to the Romish Church was neuer esteemed appertaining to the essence of vnitie nor put into the definition thereof Digression 26. Shewing that the Papists themselues do not so constantly and vniformly submit themselues to the Popes iudgement nor beleeue his infallible authoritie as is pretended 5 Indeed the Iesuite reporteth it of the Church of Rome this day that all the learned men and people thereof submit their opinions and iudgement in all things to the Pope and this is generally boasted among them and obiected as a matter fully prouing their vnitie but they onely say it for we know the contrary * A memorable example hereof is the moderne conclusions published by the Venetians against the present Pope Paâ—lus Quintus and his supremacie and discouer dayly as much headinesse among them against their Popes and Councels as euer was in any gouernment Marke else their owne words It were a great matter indeed saith x De certitud gratiae assert 13. Catharinus an Archbishop among them and in verie truth too hard a case to binde the vnderstanding of the wise with euery answer of the Popes that may be produced for the holy Ghost doth not alway and in euery word assist them And y Q. in Vesper pag. 133. printed at the end of his Morals in 8â— Almaine a great Doctor in their schooles It is not necessarie that men beleeue things determined by the Pope although the contrary be not publickly to be taught And Bellarmine though vnaduisedly possible yet saith plainly touching Cyprians withstanding of Pope Stephen that z De Ro. Pont. l. 4 c. 7. after the Popes definition yet it was free to thinke otherwise yea he holdeth that a De Ro. Pont. l. 2. c. 29. arg 7. as it is lawfull to resist the Pope assaulting our bodie so may we resist him when he inuadeth our soule or troubleth the commonweale and much more if he practise the destruction of the Church in this case I say it is lawfull to resist him by not doing what he commaundeth and hindring that his will be not executed Caietan b De authorit Pap. Concil c. 26. holdeth that in case of heresie he may be deposed c Cap. 27. ad 2. and when he rendeth the Church in sunder he may be resisted to his face And Franciscus Victoria d Relect. 4. de potest Pap. Concil pag. 133 saith If a Councell declare a thing to be matter of faith or belonging to diuine right the Pope herein cannot declare otherwise or change any thing specially if such a matter pertaine to faith or the manners of the vniuersall Church See how these men all resolued Papists and the learnedst of that sort yet assume it as out of question that the Popes iudgement is not alwayes of vndoubted truth but he may erre yea be an heretick and make hauocke of the Church and therefore may be resisted And in very deed the conceit of his infallible iudgement being the beginning and foundation of his authoritie it cannot be denied but they which call the former in question must needs doubt of the later 6 And let the most resolute Papist that is but thinke seriously of this point and answer how it is possible they should so willingly obey his decrees and yeeld their opinions to his iudgement when it is a ruled case among them all that the Pope may erre yea as e De sign eccl to 2. l. 18. c. 6. Bozius affirmeth be an hereticke writing teaching and preaching heresie For will they obey him in error and scandall or do they thinke his decree can alter the nature of that which is false and make it true that they might with securitie of conscience entertaine it They dare not say so Franciscus Victoria f Relect. 4. de potest Pap. Concil disputeth at large against his dispensations affirming that a Councell should do well to bridle him and that they which vse such immoderate dispensations as he giueth are not thereby secured in conscience that they may vse them lawfully No doubt they which
it is agreed between vs u Bell. vbi sup c. 12. §. Thomas Caietanus that the whole power of the keyes is contained in binding and loosing x Alexand. 4. q. 79. p. 316. 317. Mag. 4. d. 18. Dura 4. d. 18 q. 1. Ouand breuilo qu. in 4. d. 18 pro 16. Sylu. verbo clauis nu 1. Rosell verbo clauis nu 1. and defined thereby so that to be the rocke or to haue the keyes supposeth or includeth no more then to haue authoritie to bind and loose which authoritie is expresly giuen in the 18. of Math. verse 18. to all the Apostles and the selfe same words touching binding and loosing are there vsed that Christ vsed before to Peter yea y Iansen concord c. 72. RheÌ„ vpon Mat. 18.18 the Papists themselues confesse that all the fathers of the Church thinke that as before to Peter so in these words to the other Apostles and their successours our Lord gaue the power of Binding and loosing Again in Ioh 20.21 our Sauiour after his resurrection breathed vpon his disciples and said to them all As my Father sent me so I send you receiue the holy Ghost whose sinnes ye remit they are remitted and whose sinnes ye retaine they are retained where the ceremony of breathing vpon them seemeth to giue them all a like portion and power of the spirit and his words As my Father sent me so I send you to imply that he sent all with equall authoritie no mans iurisdiction flowing from Peter to him but euery mans coming immediatly and alike from Christ that sent them But the last words whose sinnes ye remit or retaine they are remitted and retained signifie the same that he had said before of binding and loosing and so consequently giue them all the power included in the rocke or keyes for z Ema Sa. Iansen vpon Io. 20.21 Bella. de Ro. Pont. l. 1. c. 12. §. Dices si non in this place is giuen what Mat. 18 was promised Thus all the power of the rocke and keyes is included in binding loosing remitting and retaining and authoritie to do this is giuen to all the Apostles as much as to Peter and yet the Iesuite by meanes of the rocke and keyes thinketh Peter is made chiefe aboue them all Let him and his partakers vntie this knot say directly what they thinke at the argument Peter had no more power giuen him a Planus sensus illorum verborum tibi dabo claues quodcunque solueris c. iste est vt primò promittatur authoritas seu potestas de signata per claues deinde actiones siue officiuÌ„ explicetur per illa vocabula Soluere Ligare ita vt omnino sit idem Soluere aperire ligare claudere Bell. vbi supra §. verùm haec then that which is contained in the keyes mentioned Mat. 16. But all the Apostles had this power giuen them for binding and loosing remitting and retaining include the whole function of the keyes therefore Peter had no more then the rest of the Apostles And if they answer that Peters iurisdiction ouer them was giuen Iohn 20. when Christ bad him feed his sheepe let the zealousest Papist that is lay aside wrangling and say bona fide why is the text of Matthew 16. touching the keyes and rocke vsed then to proue his Primacy if it giue him nothing beyond his fellowes and why go they not directly to worke vrging the 20. of Iohn and letting the rocke and keyes alone as making nothing for them 13 This that I haue answered is also the iudgement of ancient Doctors in that with one consent they all expound the rocke whereupon Christ said he would build his Church b August de verb. Dom. Ser. 13. in Ioan. tract 120. Hilar de trin l. 2. 6. Ambr coÌ„ment in Eph 2. v. 20. Chrys hom 55. in Mat. Basil homil de poenit Emissen hom in natal Pet. Andotâ—ers either of Christ himselfe or of the faith and confession that Peter held whereupon it followeth that they could not thinke those words gaue Peter any more then the rest c De vnit Eccl. Cyprian saith Verily the rest of the Apostles were the same that Peter was indued with equall fellowship both of honour and authoritie but the beginning proceedeth from vnity that the Church might be shewed to be one d Aduers Iouin l. 1. Hierome saith All the Apostles receiued the keyes of the kingdome of heauen and the strength of the Church was stablished equally vpon them all e In Math. 16. Theophylact saith Although it was said to Peter onely I will giue the keyes to thee yet were they also granted all the Apostles When Where he said whose sins ye remit they are remitted f In Math. 16. Anselm saith It is to be noted that this power was not giuen alone to Peter but as Peter answered one for all so in Peter be gaue this power to all My purpose is not to heape much together out of the fathers but by a few places to shew the reader how and in what maner they vsed to speak concerning this matter There are diuers great Papists also who confesse the same whose names I haue set downe in g Digress 30. nu 41. another place 14 The next place of Luc. 22. I haue praied for thee that thy faith faile not therfore when thou art conuerted strengthen thy brethren I confes was spoken to Peter in regard of the sin whereinto more weake then all his brethren he fell shortly after yet notwithstanding it coÌ„taineth nothing which our Sauior meant not to the rest For as he prayed for him so he prayed for all Iohn 17.11.15.17.20 and the contents of his prayer was that their faith should not faile and the very office of Apostleship whereto he called them bound them to strengthen their brethren as h Gal. 2.11 Paul did Peter by reprouing him and made them i Gal. 2.9 pillars and k Eph. 2.20 Apoc. 21.14 foundations wherupon the world being built should recouer strength in which regard our Sauior telleth them they must be l Mat. 5.13.14 the salt and light of the earth m Mat. 28.19 and biddeth them go teach all nations which is as much as he saith to Peter in this place touching the strengthening of his brethren Besides n Plerique patres rectè intelliguÌ„t hanc Christi orationeÌ„ etiam pertinere ad totam Ecclesiam Iansen coÌ„cord c. 133. the Papists cannot deny but this prayer of Christ belongeth to all the Church which it could not if it had bene meant for the making of Peter Prince and head of his brethren whose prerogatiues I hope they vse not so liberally to impart to the whole Church and indeed the ancient writers vse this text indifferently to proue the perseuerance of the elect in faith which were no good kind of reasoning if Christ therein had meant none but Peter 15 The
the rocke of Christ and his faith c In Mat. 16. Lyra of whom d L. 4. Biblioth sanct they say that for expounding the Scriptures he had not his match and e In Mat. 16. the interlineary Glosse and f Ibid. Burgensis do all thus g Concord l. 2. c. 18. 13. Cusanus followeth Saint Austins exposition set downe immediatly before h In d. 19 ita Dom. § â—t super hanc petram The Glosse vpon Gratian saith He cannot thinke that by the rocke our Lord pointed at any other thing then the words which Peter answered him when he said Thou art Christ the sonne of the liuing God because vpon that article of faith the Church is built therfore God founded the Church vpon himselfe Marsilius i Defens pacis part 2. ca. 28. saith Vpon this rocke that is vpon Christ in whom thou beleeuest for Peter as long as he liued might erre and sinne by the libertie of his will and such a one could not be the foundation of the Church Petrus de Alliaco Chancellour of Paris and a Cardinall k RecoÌ„mendat sacrâ—â— Scripturae pag 269. writeth thus We must enquire what is the rocke whereupon the Church of Christ was to be built notwithstanding it seemeth not that by the rocke Peter should be vnderstood but Christ for who may establish the firmitie of the Church in Peters infirmitie whereof aske the maide that kept the doore and let her answer at whose speech as Gregorie saith while he feared death he denied the life Therefore seeing Peter had wauered and his Vicar is not firmely grounded l Cumque iam discrepent de summo Petri sacerdotio Pontifices litigeÌ„t de summo Pontificio sacerdotes seeing the Popes differ about Peters high priesthood and the Priests agree not about the Popes high bishopricke who dareth presume to say that any man of what holinesse or worthinesse soeuer whether Priest or high Bishop whether Peter or Peters Vicar or any other but Christ himselfe is the foundation of the Christian Church Christ therefore vpon himselfe as vpon a most steadie foundation established his Church against the Church of the diuell and vpon this firme rock he steadily confirmed Peter himselfe saying of him the sentence premised Vpon this rocke will I build 17 Thus it appeareth that our Sauiour saying Vpon this rock I will build my Church meant thereby no more but that he would ground it vpon the true faith of Christ that whosoeuer would desire to be ioyned to this Church should beleeue the same things that Peter then professed or else perish for euer And the words are thus to be expounded Thou art Peter thy name is Stone and thou hast professed a profession like thy name answering the nature of that whereby thou art called and therefore thy name is stone or rocke and the profession thou hast made is like it for thereupon I will build my Church and they which hold it shall neuer be moued This is farre from giuing Peter and the Pope any primacie and yet this is all the fathers obserued and as much we see as the discreeter sort of Papists haue collected And it is no matter though in the language that Christ spake the same word be vsed for Peter and the Rocke thus Thou art Cephah and vpon this Cephah I will build or if in the Greeke vsed by the Euangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie one thing to wit a rocke or stone as if Christ should say thou art rocke and vpon this rocke I will build for in the first place the word is vsed properly to signifie Peters name in the second appellatiuely to lay downe the nature of his profession which the Papists might haue obserued from m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phauor Lexic Phauorinus Camers their owne Bishop out of whose Lexicon they borrowed their speculation concerning the synonymie of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18 To the other part of the text concerning the keyes I answer that neither do they proue Saint Peter or the Pope to be chiefe Pastor to whose definitiue sentence all the Church must be subiect but that he had the ministery of the Gospell committed to him with the other Apostles which ministery is signified by the keyes in this respect because mankind through the fall of our first parents lay plunged in the miserable bondage of sinne and Satan vtterly shut out of heauen vntill it pleased our merciful God to reueale the Gospel by preaching whereof the mind of man being enlightned the fetters of spiritual darknesse begin to fall from him and he riseth into the knowledge of Gods will so that by beleeuing in Christ he is set at libertie from the prison of sinne and condemnation and the doore of grace and life is opened to him This is done by the ministerie of the Gospell n Esa 49.9 whose nature is to say to the prisoners go forth and to them that sit in darknesse shew your selues and as o Esa 61.1 a key to open the prison doore to them that are bound and to bring liberty to captiues or if men loue darknesse better then light then hath God put p Ioh. 15.22 2. Cor. 2.16 Apoc. 11.6 an effectuall power into it to shut vp against them the kingdome of heauen and to straine them harder q Pro. 5.22 with the cords of their sinnes that they might perish This ministery being executed partly by preaching and sacraments partly by Church censures is called the keyes by reason of the likenesse thereunto and described by binding and loosing in regard of the effect 19 This exposition must needs be granted first because it sufficiently expresseth the vse and effect of keyes which is onely to let in and out or at the least that is the proper vse thereof Next r Shewed before nu 12. this is all that is meant by binding and loosing and binding and loosing containeth whatsoeuer is signified by the keyes Thirdly the Papists that most stifly defend the primacie yet confesse that all the Apostles receiued the keyes equally with Peter The promise of Christ concerning the keyes appertained not onely to Peter but was transmitted to all the Apostles Å¿ Concil ColoÌ„ sub Adulph an 1549. § Sextum medium saith Adolfus the Archbishop of Colen and his Councell t Surius comment an 1547. a man so addicted to the popish religion and carefull to restore it that he was thought meet to succeed Hermannus whom the Pope thrust out Cusanus u Concord li. 2. c. 13. saith Nothing was spoken to Peter but that which was said to the rest for as it was said to Peter whatsouer thou shalt bind so was it said to the rest whatsoeuer ye shall bind and though it were said to Peter Thou art Peter and vpon this rocke I wil build yet by the rocke we vnderstand Christ whom he confessed Thus they
that time with the Patriarke of Rome in all things touching iurisdiction and he restrained within certaine bounds beyond the which he might not go And so others had allowed theÌ„ as ample authotie in their circuits as he had in his This appeareth by the expresse decrees of sixe Councels the first is the first generall Councell of Nice holden ann 325. wherin were 318. Bishops z Can. 6. The words are these Let the ancient customes continue in force that are in Aegypt Lybia and Pentapolis that the Bishop of Alexandria haue the gouernment of all these forsomuch as the Bishop of Rome also hath the like custome and so likewise throughout Antioch and in the other Prouinces let the Churches haue their prerogatiues vpholden them Where we see the Councell intending to confirme the preeminence of Alexandria against the Arrians that began to vexe it maketh the Popes gouernment in his Prouince a Ex cius forma quod Alexandrinae Ecclesiae tribuerit particulariter sumpsit exemplum Epist Nicol. ad Michael the forme of that gouernment which should be in the Prouince of Alexandria Which sheweth that the Popes gouernment reached but to his owne Prouince For had it stretched it selfe all ouer the world then would it haue bene no forme for Alexandria which was to abide in one Prouince and no more Besides the Councel saying the Bishop of Rome hath the like custome sheweth plainly he of Alâ—xandria was to be equall with him else it could not be the like For there is no b Parilis mos est paritie betweene an vniuersall Bishop and a prouinciall The second and third are the first generall Councels of c Can. 2. 3. Constantinople ann 381. of 150. Bishops and of d Cap 8. sentent super petit Cyprio Ephesus ann 431. of 200. Bishops in both which the prouinces of the world are distinguished and Patriarks restrained to their own circuits and he of Constantinople by name is made equall with the Pope in all Ecclesiasticall matters whatsoeuer All the difference was that he of Rome had the chiefe honour e Consistebat hic honor in hoc videlicet quod ad locum in sedendo primo post Rom. pontificem in responsionibus hâ—beâ—et secundam voceÌ„ in subscriptionibus Turrecrem d. 22. Constantinopolita which consisted not in iurisdiction but sitting in the first place and such like titles The fourth is the Councell of Chalcedon an 451 wherin were 630. Bishops the words wherof are these f Act. 16. Following the decrees and rules of the holy fathers and of those 150. Bishops assembled vnder Theodosius the elder of blessed memorie in the royal citie of Constantinople and acknowledging the same we also decree and ordaine the same things concerning the priueledges of the said Church of Constantinople which is new Rome For our fathers gaue the priuiledges to the seat of elder Rome because that citie had the Empire and the 150. Bishops moued with the same intent gaue the same priueledges to the most sacred throne of new Rome thinking it reason the citie which is honoured with the Empire and Senate should also haue equall priuiledges with elder Rome and in ecclesiasticall matters be aduanced alike with her being the next vnto her The fift is another Councell of Constantinople ann 686. where were 280. Bishops g Sext. Syn. in Trull Can. 36. who renewed and confirmed the former decree of Chalcedon repeating it in a manner verbatim as that had renewed and explaned the former Councels of Nice and Constantinople Whereby it expresly appeareth that Constantinople had as much authoritie in Church matters as Rome and that Rome first obtained the primacy of honour by reason it was the Imperiall Citie and this was the meaning of the first Nicen and Constantinopolitan Councels this the fathers would not haue said and done if they had thought Christ himselfe had giuen the Pope the Supremacy questioned Whereupon h Concord l. l. c. 13. Cusanus thinketh that what of right belongeth to him was giuen him by the Church and Marsilius i Defens part 2. c. 18. writeth That he hath no power ouer other Bishops and Churches either by God or mans law but such as was giuen him either absolutely or for a time by the Nicen Councell The Sixt is the Councell of Carthage ann 418. of 217. Bishops k c. 92. 105. In this Councell when Sozimus the Bishop of Rome had claimed a right to receiue appeales from all parts of the world and pretended a certaine canon of the Nicen Councell that should giue it him the Bishops thereof by the space of foure yeares debated the matter against him and Boniface and Celestin his successours and hauing searched the originall copyes of the Nicen Councell whereby the vntruth of his claime was discouered they wrote sharply to him that he should not meddle with the people of their prouinces nor admit into his fellowship such as they had excommunicated telling him that he had nothing to do in their causes either to bring them to Rome or to send Legates to heare them at home for this were against the Nicen Councell The euidence of this Councell is such against the Supremacy that no art of our aduersaries can auoid it and therefore they are driuen to vse such shifts for the answering thereof as it is pitie to see and I dare say griefe to themselues to be forced to them 27 The second experience to be obserued is touching appeales for the Church did alway constantly forbid the Bishops of Rome medling with meÌ„ or their appeals to him that were not of the Romane Patriarchy This is cleare by the practise of the sixt Councell of Carthage before mentioned the fathers whereof among many other things l C. 105. Ep. conc ad Celest write thus to Celestine The fathers of Nice did wisely see that all businesse should be determined in the places where they began and that the holy Ghost wonted not to be wanting to assist the Priests of Christ both in seeing and holding the right specially seeing it was free for euery man if he misliked the iudgement of the arbitratours to appeale to a CouÌ„cell either prouinciall or generall Where this is to be marked that by the Church-gouernment of that time a Councell was the last and highest iudge of all controuersies arising And before this when certaine persons being iudged in Affricke had fled to the Pope for reliefe marke what Cyprian m Lib. 1 Ep. 3. writeth to him Seeing it is rightly and iustly decreed vnto vs al that euery mans cause should be heard where the fault was committed and euery Pastor hath a portion of the flocke committed to him which he must gouern as he wil giue account of his deed to the Lord it behooueth truly such as are vnder our gouernment not to runne vp and downe and by their cunning rashnesse to breake the concord of Bishops but there to follow the cause
he vsed speeches of exhortations to the Bishops perswading them to concord and when many things were propounded on both sides and much controuersie in the beginning arose the Emperour heard them all with patience and leisurely receiued that they said by course he entertained the words of both sides quietly reconciling them in their iarres and mildly speaking to euery one and as for the Pope he onely sent two priests to p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. l. 1. c. 7. assent to the things concluded not to be Presidents in the Councell it being folly to thinke that simple priests should be Presidents ouer Patriarks and Bishops In the second generall Councell holden at Constantinople the case is cleare for q Bell. de conc c. 19. the Iesuiteâ— confesse the Pope was there neither in person nor by his Legates but Nectarius the Patriarke was President In the first Councell of Ephesus r Conc. Eph. â—â—â—c CoÌ„melin Scripâ— ad Thâ—od Valentin Cyril and Memnon were Presidents Å¿ Concil Calc act 1. Euagr. l. 1. c 10. In the second Dioscorus put in by the Emperour t Concil Sard. Theod. l. 3. c. 12 In the Sardican Councell Hosius the Bishop of Corduba and Protogenes the Bishop of Sardice I would reckon vp more particulars but that it is needlesse because the Presidentship was not a matter of power to rule the Councel or to conclude matters after his owne minde though the Councell were against him but as I touched euen now out of Duarenus of honor and order onely to haue the first place to propose things to gather voices to giue direction to publish the Councels definitiue sentence and therefore it concludeth no primacy for him that had it 30 Thirdly he was not reputed to be aboue Councels to ouer-rule and checke them as now he claimeth but contrariwise they iudged and commanded him as appeareth in the practise of the Councel of Chalcedon against Leo of Sinuessa against Marcellinus of the sixt seuenth eight generall councels against Honorius whereof I shall speake more particularly u Digress hereafter And I assure my selfe the most Papists beleeue this to be true because they defend that a Councell is aboue the Pope which they would neuer do but that they caÌ„not deny that so it was in ancient times Cusanus x Concord l. 2. c. 34. saith A generall Councell of the Catholicke Church in all matters is of highest power euen aboue the Pope himselfe y C. 20. And it is manifest that Pope Leo in certaine points would not receiue the constitutions of the Chalcedon Councell but alway disclaimed them and some other Popes after him and yet the decreee of the Councell waâ— of force Panormitan z De Elect. electi pot c. Significasti saith In things touching faith a Councell is aboue the Pope so that he cannot dispose of things against the determination of a Councell hence it is that a Councell may condemne the Pope for heresie For in things concerning faith the saying euen of one priuate man is to be preferred before the Popes iudgement if he haue better reasons authorities of the old and new TestameÌ„t Victoria a Relect. 4. de potest Papae prop 8. saith that Caietan holdeth the Pope may lawfully disanull the decrees neither of generall nor prouinciall Councels nor yet dispense against them but vpon good reason and that the decrees of a Councell binde the Pope in conscience and in this point he is to be beleeued Yea Bellarmine b De Concil l. 2. c. 14. confesseth that Alliaco and Cusanus Cardinals Gerson Almain Antoninus Tostatus and many others hold that a Councell is aboue the Pope yea the Councels of c Constant Sess 4. 5. Constance and d Bas Sess 2. Basil decreed that he should obey the Councell in all things pertaining to faith and reformation of the Church And that which cometh yet closer to the cause a generall Councell hath reuoked things decred by the Pope in a lawfull Synode whereof e Concord l. 2. â— 13. Cusanus giueth an example in the Councell of Chalcedon that examined Leo his proceedings against Dioscorus Vpon all which euidence I dare be bold to say it is manifestly false that the Iesuite affirmeth All Catholicke men haue alway acknowledged the Popes determination to be Gods ordinance for the maintaining of vnitie and if I and all Protestants should hold our peace yet the Iesuits owne fellowes would blabbe it out for f Cap. 12 Cusanus saith The Bishop of Rome by custome of mens obedience toward him hath gotten farre beyond the bounds of the ancient obseruatioÌ„s and g Part. 2. c. 18. Marsilius saith That vnlawfully and against the minde both of diuine and humane reasons he assumeth to himselfe this fulnesse of power both ouer Prince and community and any singular power 31 The last obseruation is the proceeding of Gregory the first a Pope in the later end of the 500. yeare against the Patriarke of Constantinople which was this h Sabel Eâ—nea 8. l. 5. Platin. in Greg. Sigon de regn Ital. l. 1. an 595. He the Patriarke assembled a Synode wherein he was desirous to make himself the vniuersall Bishop ouer all as the Pope now conceiteth himselfe and to this purpose he also laboured the Emperour Maurice to helpe the matter forward who writing to Gregory commanded him to obey the Patriark But Gregory withstood him and by many letters both to the Emperour and him sheweth that no man might be a vniuersall Bishop ouer the rest detesting the name and calling it vaine proud profane blasphemous mischieuous Antichristian against the commaundements of God and decrees of the councels and finally saith he is a follower of Satan and forerunne of Antichrist that assumeth it i See l. 4. ep 32 34. 38. 39. His writings are full of this discourse whereby it appeareth plainly he then had no such iurisdiction as now the Pope vsurpeth but detested it not onely in Iohn of Constantinople but euen in himselfe and calleth the name containing it a proud title and biddeth it be packing k D. 99. Ecce in when one in his letter stiled him with it as l Ib. Primae sedis the Councell of Affricke long before had decreed that not the Romane Bishop himselfe should be called vniuersall Notwithstanding about seuen yeares after Boniface the third of that name preuailed against the Patriarke by the friendship of the next Emperour which by a foule peece of seruice he purchased and obtained that himselfe which the Patriarke had striuen for and so this title with some part of the iurisdiction was first visibly brought into the sea of Rome as m Duaren de sacris eccl minist l. 1 c. 10. Otho Frising chro l. 5. c. 8. Paul Diacon de gest Longo l. 4. c. 11. Sabell Ennead 8. l. 6. Rhegi chro l. 1. Anast Biblioth Luitprand Albo Floriac Platina
no word in the Scripture that saith the Bishop of Rome shall succeed Peter but also for that we no where find that euer Peter made choise of him or any other I say we find neither of these in the Scripture but the most resolute Papists and such as eagerliest handle this matter f Caiet de diuin instit Pontific c. 13 § Ad huius Bellar. de Pont. l. 2. c. 12. say The Popes succeeding Peter in as much as he is Bishop of Rome had the beginning from Peters fact and not from Christs institutioÌ„ which fact was that he made his seate at Rome and thâ—re died and so it cometh about that the Romane Bishop succeedeth him and Caietan addeth that not his death simply gaue the succession to Rome but because he died there by Christs special appointment which last point he and g Qu. Vesper art 3. Cameracensis proue by a story that telleth how Pâ—ter by reason of persecution being minded to forsake Rome as he was goiâ—g Christ met him to whom Peter said Lord whither goest thou and Câ—rist answered I go to Rome there to be crucified thereby admâ—nishing Peter to returne backe againe and die at Rome So the Popes succession dependeth vpon the fact of Peter and cometh from it and this fact containeth his being at Rome his being Bishop of Rome his dying at Rome his dying by Christs appointment but what certainty is there of all this except a few humane stories which are all subiect to error especially for that which Caâ—etane saith gaue the Pope his succession his returning to Rome by occasion of the vision The first author whereof is h Act. Petri Pauli Linus a foolish booke censured by i â—â—â—o an 69. n. 6. an 44. n. 45. the Papists themselues for a counterfet or allowing all the story to be true yet how doth it appeare that it was Christs and Peters minde by this their fact to warrant the succession that the Church of God should be bound for euer after to beleeue and accept it For seeing they will haue vs all damned vnlesse we obey their Pope as Saint Peters successor and by vertue of this succession authorize him ouer all the world in matters touching soule and conscience this life and the life to come it is but reason that they make it plaine to vs that he hath such a succession which this conceit cannot do being indeed a very ieast which I am perswaded themselues beleeue nor For Cameracensis k Qu. Vesper art 3. pag. 380. writeth that the Papacie and Bishoprick of Rome are two distinct things and not so necessarily conioyned together but they may be separated as for example if the Pope and a Councell thinke it conuenient he may leaue the Church of Rome and couple himselfe to another Church in which case the Church of Rome should no longer be head nor haue any soueraigntie ouer Christians And touching the chusing of the Pope l Fr. Victor râ—lect 2. de potes eccle nu 24. they hold the manner thereof to be a humane ordinance which may be changed the which were absurd if Christ by S. Peters deede appropriated the succession to Rome to alter it againe or change the forme It is a safe way therefore that Alphonsus m De haeres l. 1. c. 9 pag. 19. holdeth Though our faith bind vs to beleâ—ue the true successor of Peter is the chiefe Pastor of the vniuersall Church yet are we not by the same faith tyed to beleeue that Leo or Clemens this or that Pope for example is the true successor of Peter For thus a man may shake off the Pope when he will by picking a quarell to the succession But the Popes best course were seeing the succession is so doubtfull to stile himselfe no longer Peters successor but Peter himself and in his name to send out his Buls and decrees as Pope Stephen did when he sent to Pipin for aide against Astulphus and the Lombards besieging Rome n Caes Baron an 755. nu â—17 thus he writeth Peter called an Apostle of Iesu Christ to you most excellent men Pipin Charles and Charlemaine three Kings and to all Bishops Abbots Priests Monks Dukes Earles and Generals c. I Peter the Apostle called by Christ and ordained to be the enlightener of all the world to whom he committed his sheepe saying Feed my sheepe I the Apostle Peter whose adopted sonnes you are admonish you that you presently come and defend this citie from the hands of aduersaries because the naughtie Lombards afflict and oppresse it And doubt ye not beleued but trust assuredly that I my selfe as if I stood quicke before you do thus exhort you yea and with me our Ladie the mother of God the virgine Marie commandeth you and also the thrones dominions and heauenly hoast with Christs martyrs and confessors that ye haue compassion on the Romane citie and Church committed to me and deliuer it lest my body and my house where it resteth be defiled by the Lombards that I Peter the Apostle of God at the last day may yeeld you mutual defence again and prepare for you tabernacles in heauen Thus writ the Pope 800. yeares since stiling himselfe Saint Peter which custome * Anâ— poâ—â—ible he hath not Paulus iâ—â—eut idemque Petrus vicem Christi ageus iâ— terris saâ—th Baronius speaking of Paul the present Pope his excomunicating the Venetians Paraen ad rempub Veneâ— if he had not giuen ouer for I know not what foolish bashfulnesse possible by this time the world would haue giuen ouer questioning about his succession and haue taken him for Peter himself And why not the world beleeue him to be Saint Peter as well as Papists thinke him Saint Peters successor Digression 30. Wherin it is shewed that the Papists are not agreed among themselues to this day how Peters supposed Primacy is proued or what it containeth but they are vncertaine in expounding the maine texts of Scripture whereupon they build it 39 I was desirous a litle to diuert into this matter because the common sort of Papists hauing greater fancy to the conceit then other knowledge of it or skill to discerne it thinke their learned men proue it more then authentically the rumour and common impression whereunto the vulgar was alway subiect hauing indeede preuailed with them and carried them away into this conceit according to p Hierom. ad Nepot the saying of Nazianzen the rude vulgar wonder at that they vnderstand not Whereas I dare be bold to say there is nothing in all the Scripture more vncertainly expounded then the ordinary texts alledged for Peters supremacy all the learned Papists both old and new so staggering and varying one from another that it is strange to see and worth the noting 40 First we bid them point out the place where Christ gaue it him whereto Card. Cont. q De Sacram. chr leg l. 3. p. 103. answereth That in his iudgmeÌ„t it was chiefly
not holy because not onely most of their men be euidently more wicked then in old time before their coming as those can tell that haue seene both and is confessed by Luther himselfe who in Postill super Euangel Dom. primae Aduentus saith thus Sunt nunc homines magis vindictae cupidi magis auari magis ab omni misericordia remoti magis immodesti indisciplinati multoque deteriores quà m fuerunt in Papatu Men are now more reuengefull more couetous more vnmercifull more immodest and vnruly and much worse then when they were Papists The like testimonie is giuen by Smidelinus another of their Doctors Conc. 4. super cap. 21. Lucae which for breuitie I omit The Answer 1 For answer to this the Protestants haue two things to say First that it is false their men be more wicked then the Papists in old time were the which is proued by comparing them together and let that comparison giue the triall in the next Digression And whereas the Iesuite saith They can tell that haue seene both I answer this is true and therefore let vs referre our selues to their reports which by and by shal be set downe And in the meane time it is probable the Papists in old time were such as they be now which if they were I am contented our liues be layed together and compared For the present experience that we haue this day in England touching Papists and their conuersations will acquit vs though their outrage and confusion be such and haue wrought vs that sorow that we can take small pleasure in recounting it Their treasons against the State more then montâ—â—us practising the very desolation of the kingdome by strange conspiracies vnnaturall inuasions barbarous murders vnutterable mischiefes we make account were wickednesse enough to depriue them of the name and reputation of holinesse but this is not all they that liue in these parts among people popishly addicted liue in the middest of Sodome And let it be obserued if all disorders be not rifest in those parts among vs where the people is most Pope-holy other parishes where the Gospell hath bene taught being reduced to ciuilitie and the rest that swarme with Priests and Recusants remaining sauage and barbarous that no Christian man may endure their manners And for mine owne part hauing spent much of my time among them this I haue found that in all excesse of sinne Papists haue bene the ringleaders in riotous companies in drunken meetings in seditious assemblies and practises in profaning the Sabboth in quarels and braules in stage-playes greenes ales and all heathenish customes the common people of that sort generally buried in sinne swearing more then can be expressed vncleannesse drunkennesse perfidiousnesse vile and odious their families vntaught and dissolute their behauiour fierce and full of all contumely iniurie inhumanitie full of slanderous reports wilde lookes and all vnchristian vsage towards any not of their owne religion that I dare be bold to say we may all cast our caps at them for atheisme and all that naught is the which I would not haue touched because some wil mislike it but that the Iesuits words They can tell that haue seene both vrge me to it and hauing seen it with mine owne eyes and smarted a long time vnder it I thought it would be to the glory of God and confusion of Papistrie to let the truth be knowne and to admonish the Priests lurking in the countrey if they will needs make the world Romane Catholicke yet that they teach it more ciuilitie withall 2 His next reason to proue our Church vnholy is the confession of Luther and Smideline And do not the Prophets and Apostles complaine as much against the Church in their times which yet was the true Church of God What age or people or Church was euer yet so holy but the preachers thereof found matter of reproofe in it I but Luther saith Men are now much worse then when they were Papists he saith so indeed but he addeth withall that the cause hereof is for that men receiue not the doctrine of Christ therefore God in his anger giueth them vp to their owne sinnes wherein he chargeth not the true beleeuers of our faith but onely such hypocrites as made a shew without sinceritie The very like complaint is in Chrysostome of the Church in his time But now saith a Op. impers in Math. hom 49. he Christians are become either such as heretickes and Pagans be or worse yea and their conuersation of life though it be in schisme is with more continencie from sinne then among the Christians Here Chrysostome saith the Christians are worse then Pagans as Luther saith they are worse then Papists and yet the Iesuite dareth not conclude that therefore the Pagans and not the Christians were the true Church For hypocrites are alway mingled with the Saints as chaffe is with the wheate and by their sinne bring a shew of euill vpon the whole Church and is imputed vnto it But Saint Augustine answereth this obiection better then I can which if our aduersaries would marke this complaint of our vnholinesse were soone at an end And now b Epist 161. saith he the faults of euill men are cast in our teeth not ours neither but other mens and they also in part vnknowne the which if we did see to be true and present before our eyes and sparing the cockle for the wheate sake did tolerate in regard of vnitie he would thinke vs not onely worthy of no reproofe but of great praise And Ierome is of minde the sinnes of the Church are no vantage to heretickes thus he saith c Ep. 78. Are you therefore no heretickes if some vpon your report haue thought vs sinners The same thing we answer the Papists 3 Secondly we say that if all were true which is obiected and we as bad as the Iesuite conceiteth yet were not this sufficient to proue vs the false Church For what d De praescrip saith Tertullian Do men vse to try the faith by the persons or the persons by the faith And Saint Augustine hath a whole e Epist 137. Epistle written of purpose to confute them that laboured to make the Church odious by obiecting the faults of such as liued therein In that Epâ—stle he hath these words Obiect nothing against heretickes but onely that they are not Catholicke lest ye be like vnto them who hauing nothing wherewithall to defend their cause fall to gathering vp the faults of men that when they cannot charge the truth it selfe they may yet bring into hatred those that preach it And what Catholicke man f Apol. contra Ruâ—fin l. 3. saith Ierome in the disputation of sects did euer obiect the faults of life against his aduersary with whom he disputed Yea the Papists themselues being pinched with this kinde of reasoning and tasting the inconuenience thereof by reason their owne liues are worse then any begin to disclaime it that you may see
the Iesuite holdeth you occupied with an argument that himselfe knoweth is nothing worth D. Harding g Confut. apol part 6. pag. 291. saith You know it is no good argument à moribus ad doctrinam who would not hisse and trample you out of schooles if ye make this argument The Papists liues be faultie ergo their teaching is false The Iesuite therefore must be hist at by Hardings censure Staphylus h Apolo part 1. saith Our faith must not be pinned to the life of the Clergie or preachers c. Bellarmine i De grat lib. arbit l. 5. c. 10. §. Hoc posito saith It is certaine the doctrine which men teach vs cannot be knowne by their works because their inward workes are not seene and their outward workes are common to both sides k Annal. tom 7. 2 n. 526. n. 58. Baronius calleth them an ignorant companie that measure Catholicke faith not by the sacred Scriptures which they know not but by the example of life Thus we see the Papists are vnwilling we should iudge of their faith by their liues and yet how peremptorie they are with vs about ours and how busie in smattering of our faults that will admit no disaduantage by their owne Besides they haue a position among them l Bellar. de Eccles mil. l. 3. c. 2. that no inward vertue is required to make one a part of the true Church but only the external profession of faith The which being so then what necessitie is there of holinesse either inward or outward to proue that a people are the true Church for they may be so without it if they do but professe it which a wicked person can do Digression 31. Containing many complaints made by the Papists themselues against their owne Church and people whereby it appeareth their liues are worse then can be said of the Protestants 4 But because they are m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Callistrat diuis in stat Narcissi Narcissus like so besotted with their owne beautie and the Iesuite will needs haue it tryed whether Papists or Protestants be of better life I am content it be a match and the comparison be made vpon condition that what I produce be alway remembred to be their owne confession not my report and therefore remaine with the Reader for a cooling card to still the Pharisee next time he cometh into the temple with n Luc. 18.11 God I thanke thee I am not like other men and ruffleth among his poore brethren o Esa 65.5 with stand apart come not nie me for I am holier then thou And out of question vpon what part of their Church soeuer we looke there is no cause why they should boast themselues against vs. Of their Popes and what Saints they haue bene I shall haue fiâ—ter occasion to speake p Digr 54. below Touching their Monkes and religious persons I referre my selfe likewise to q Digr 45. another place Concerning the people Ferus r In 1. Ioh. c. 2. saith that in their Church abuses of all sorts haue preuailed with diuers superstitions and euill manners euen to the highest degree And saith he the God of this world Mammon and Ambition hath so blinded our eyes that we cannot so much as see so great euils in our Church Not denying as the Iesuite doth the same vnholinesse to be among themselues that we are charged with but lamenting that such as he is haue no eyes to see it Niemensis a man in his time attending on the Pope Å¿ Per vim stulta parens quasi vipera deperis omnes Tu portentorum locus es conformis eorum Cum Nilo pottenta pari nutris crocodilos Iam cum portentis reor exterminia sentis Si quid in his possem facereÌ„ sterilescere matreÌ„ Theod. à Niem de schismat l. 3. c. 41. saith Rome was a place of monsters yea like Nilus breeding monsters and nourishing Crocodiles that it were to be wished it were more barren in yeelding such fruite of Vipers And because the Iesuite alledged somewhat against vs out of Luthers sermons I will quit him againe with another sermon for Cornelius Mus the Bishop of Bitonto thus preached some threescore yeares since in Saint Laurence Church in Rome t Concio euaÌ„g de Domin fest tom 1. fer 4 cinerum part 3. pag. 242. O my best beloued Rome if euer it stood any citie in hand to hasten her conuersion to God thou hast need to giue example to all other cities of this conuersion Thou which art wholly turned away ouerthrowne and peruerted Turned away by thine owne negligence ouerthrowne by the deceit of Satan and peruerted by thine old custome of sinning Seest thou not wretched citie how thou art become a stewes of lechery a fornace of couetousnes a hell of all other mortall sins Seest thou not how euery state and degree of men and euery order this feast time of Bacchus is departed from God and made a prey to the diuell They haue striuen among theÌ„selues who of all men shal be the worst in superfluous expences in dishonest attire in filthy words and mischieuous deeds Alas also religious men are become dissolute children are set to schoole to a thousand vices yong men are vnbridled virgins haue cast offshame Priests their gownes and Monkes their cowles wise men are become fooles and old men children To the same effect he also preached u Orat in Conc. Trid. in 3. Dom. Aduent Conci tom 3. at the Councell of Trent With what monsters of filthinesse with what sinks of vncleannesse with what pestiferous contagion is not both Priest and people defiled I make your selues iudges and begin at the sanctuary of God and see if there be any shamefastnesse any chastitie any hope or helpe for honest life if there be not vnbridled lust notorious boldnesse incredible wickednesse Edification is turned into destruction examples into offences custome to corruption regard of lawes to contempt thereof seueritie to slacknesse mercie to impunitie pietie to hypocrisie preaching to contention solemne dayes to filthy marts and that which is most vnhappie the sauour of life to the sauor of death Would God they were not fallen with one consent from religion to superstition from faith to infidelitie from Christ to Antichrist from God to Epicurisme saying with a wicked heart and shamelesse face There is no God The sacred name of Iesus Christ is made a iest and fable among the Iewes and Pagans by reason of vs whose wickednes with a shamefull report is bruted ouer all the world Thus we see how easie a matter it is to charge our aduersaries with sinne if we would walke that course and that euery iot of that we say of their peoples brutishnes is confirmed by their owne words 5 And touching their Clergie there is as much to be said to better purpose because being the best part of the Church the holinesse must be in them or no
for the most part also neglecting such exercises of religion by praier contemplation and repentance as of right ought to be ioyned with the outward abstinence yea they place and practise fasting e Dicimus quod de essentia iciunij quoad mo dum sunt duo scil vna comestio in spacio 24 horarum abstinentia à carnibus quis lacticinijs Llamas Sum. Eccl. p. 390. onely in forbearing flesh and things coming of flesh on certaine daies allowing themselues in steed thereof not onely fish which is as good as flesh but that which is daintier wine conserues sweet meates and such like in as great measure as can be as the experience of this our countrey sheweth among such as are Popishly affected 3 And suppose we had omitted all fasting indeed and allowed no time for it yet some Papists would haue borne vs company herein that so themselues might be guilty of breaking fasting daies as well as we For f Catharin adu noua dogm Caietan p. 262. Caietan holdeth It is no where commanded but onely by custome was brought in and is necessary neither for the seruice of God nor the loue of our neighbour Wherin though we refuse his iudgment yet touching our putting away the distinction of meates and daies we are not to be blamed For what libertie or loosenes can possibly be imagined to proceed froÌ„ eating flesh more theÌ„ froÌ„ eating of fish sweet meats spices other things finer theÌ„ flesh which the g Tho. 22 qu. 147. art 6. 7. 8. Llam method part 3. c. 5. §. 24. 26. Church of Rome alloweth And how may it be conceiued to be such disorder on a Friday or in Lent or on a Saints euen to eate butter or egs or a bit of vndainty flesh when they that are busiest in controlling it the same daies will drinke strong wine and other drinkes and eate confections of better stuffe and warmer operations Or why should a man be censured for eating his meate on an Ember day that fasts carefully and zealously vpon any day without respect of difference Especially h Fran. Victo relect 9. de temperant p. 132. our aduersaries confessing There is no kinde of nourishment either of plants or liuing creatures but by the law of God and nature we may lawfully vse it Nothing can be obiected but the precept of the Church for i Rational l. 6. c. 7 nu 22. p. 268. Durands reason is too grosse that fish is eaten and not flesh because God cursed the earth but not the waters in that his spirit moued on them But what such authoritie hath a particular Church to make a generall law against that which God and nature left at large and what such iurisd ction hath Rome of late obtained that it should forbid that which the Church in old time permitted 4 For k Theoâ— epit diuin decret c. vlt. Niceph l. 12 c. 34. all antiquitie can witnesse that in the Primitiue Church fasting was held an indifferent thing euery maÌ„ was left to his owne mind therein * Laxus ac liber modus abstinendi ponitur eúctis neque nos seuerus terror impellit sua queâ—que cogit velle potestas Prâ—d Cathem hym 8. no law binding him to this or that maner as l Comment in Act. c. 13. quem refert Catha adu Caiet p. 262. Caietan confesseth Montanus a condemned hereticke being the first that euer brought in the lawes of fasting from whom the Papists haue borrowed them For Irenaeus that liued 1400. yeares ago m Euseb hist l. 5. c. 26. Niceph. l. 4. c. 39. testifieth concerning the keeping of Lent in his time that some fasted before Easter one day onely some two daies some more and the vnitie of faith was well maintained notwithstanding all this varietie n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hom 2. de ieiun p. 135. Basil mentioneth onely fiue daies And Socrates o Hist l 5 c. 22. writeth how it was obserued one way in one place and another way in another They in Rome fasted three weekes onely and excepted Saterdaies and Lords daies The Illyrians and Greekes sixe weekes Others began seuen weekes before Easter yet so as they fasted but a few daies of all that time The like varietie they obserued in meates For in some places they eat no liuing thing at all some onely fish some fish and foule some dry bread some would eate no berries or egges and some not so much as bread For in these matters the Apostles left euery man to his owne will p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozom. l. 1. c. 11. Spiridion the Bishop of Cyprus though he kept Lent yet was it but vpon certaine daies that he fasted and when a stranger came to him vpon one of those same daies he set swines flesh before him and eat thereof with him Yea q Câ—ropâ—lat de 〈◊〉 sic p 118. iâ—i Pacius annot p. 322. graec they kept a Lent before the feast of Christs natiuity also which we do not And touching Saterdaies r Ignat. ep ad Philip. Sext. Syn. in Trul. c. 55. some vtterly condemned fasting that day yet Å¿ Aug. ep 86. other obserued it And t Haeres 75. Epiphanius thought it an Apostolicall tradition to fast Wednesdaies and Fridaies excepting those betweene Easter and Whitsontide which yet the Church of Rome obserueth not And as for Ember daies and Saints euens we finde no vse of them for fasting till of late times And touching this whole question of fasting dayes let it be marked what t Ep 86. ad Casulan pa nò ante finem Saint Augustine writeth to a friend of his If saith he you aske my opinion concerning this matter I find in the writings of the Euangelists and Apostles and all the new Testament that we are commaunded to fast but what dayes we must fast and what dayes we must not I find it not determined by any commandement of Christ or his Apostles So that if we be faultie because we fast not after the Romish manner then themselues are likewise faultie because they fast not after the Primitiue order there being no greater reason why they should condemne vs for neglecting their fasts then why we should condemne them for neglecting the fasts of the auncient Church nor any cause why our libertie in the vse of meates and dayes should be taken in worse part now then the same libertie vsed of old in the Primitiue Church when these things depended vpon the will of him that fasted 5 And possible our accusers breake fasting dayes in the same maner that we do For first they eate as often and as good as we do when they fast Next they haue dispensations u Dispensati ieiuniuÌ„ non frangunt Llam metho pag. 395. which exempt them from fasting so commonly and of course that any man may see the Pope defined fasting by meates and dayes for no other cause but to vtter his pardons
Thirdly they haue collations which they hold by prescription that are equall to set feasts For in Spaine on the euen of the Natiuitie for example they haue a bountiful supper exceeding the measure of fasting made of fruites conserues marchpanes and such like x Llam vbi sup pag. 393. which they thinke is lawfull though it hold not the nature of fasting Fourthly they haue customes allowing them on fasting dayes to do as much as we do y Llam vbi sup pag. 369. Ouan 4. d. 16. pro. 52. For in diuers places of Spaine and Castile they vse egges cheese butter yea the lard of swines flesh And generally on saterdayes they eate the inwards of any beast with the head and feete yea any part of a swine the buttock excepted Might it please the Papists now either to giue vs leaue to do what they do themselues or else to inuite vs to their table on fasting dayes that we may haue part with them seeing their hospitalitie is so good when we are bound out from feasting at home This is that which z Ioan. Sarisb Policrat l. 7. c. â—â— a Bishop noted in them long ago and is worth the marking They vndertake strict professions and shew vs difficult things and being more familiarly fauorable to themselues when it cometh to performance they do things gentle and possible Digression 33. Concerning Auricular confession or shrift to a Priest shewing that it is not necessary for the remission of sinne and how it is an occasion rather then a remedie of sinne oftentimes 6 Touching the casting away of necessary shrift we are not to be condemned vnlesse our accusers can name some place of Scripture where Christ or his Apostles hath bound vs to it which they cannot do For their owne Canon law a De Poenit. d. 5 in poenitentia Gloss saith it was taken vp onely by a certaine tradition of the Church and not by any authoritie of the old or new Testament And though the new Iesuites and other Papists begin of late with great passion to denie this affirming that Christ ordained it in the 20. of Iohn yet that is no matter for necessitie and shame hath driuen them to say so and their predecessors as learned as they haue writ the contrary For Panormitan b Super 5. de poenit remis c. omnes vtriusque saith That opinion of the Canon law greatly pleaseth him because he findeth no manifest authoritie that euer God or Christ commaunded vs to confesse our sinnes to a Priest And Peresius a Bishop of the Trent Councell c De tradit par 3. consid 3. saith The cleare and plaine maner of this ordinance both in respect of the substance and circumstance appeareth onely by a tradition And about six score yeares since d Carranz in Sixto 4. Ouand 4. d. 16. pro. 2. Petrus Oxoniensis the Diuinitie reader at Salmanca publickly taught as I say that it had the beginning from a positiue law of the Church and not from the law of God Who though he was made to recant this yet e Ouand ibid. Bonauenture whom the Church of Rome honoreth for a Saint was of his mind long before and f Refert Henri sum pag 206. edit Salamant Medina with others at this day hold it Wherby g Rhem annot Ioh. 20.23 Hopk memor of Christian 225. § 2. their rashnes appeareth that say our Sauiour appointed it so euidently in the Gospell and their miserie that are perswaded by such sayings to beleeue it Yea h Annot. ad Tertul de poenit Rhenanus and i Annot. ad Hiero. de obitu Fabiol Erasmus as learned Papists as euer were affirme that neither Christ ordained it nor the auncient Church vsed it which is the truth For when it began in some sort to creepe in k Socr. l 5. c. 19. Sâ—zo l. 7. c. 16. Tripart histo l. 9. c. 35. Niceph. lib. 12. c. 28 Nectarius the Bishop of Constantinople put it downe in his Church and all the Bishops of the East did the like in theirs which the Papists know well enough and l WaldeÌ„ tom 2. de Sacr c 141. Dom. a Soto 4. d 18 q. 1. Henri sum pag. 325. acknowledge m Impudentissimuâ— illud Nectarij factum Andrâ—d orth expl pag 663. Nectariâ—â— a Noâ—aâ—anis seâ—uctuÌ„ fuisse oportet alâ—imare Nec endaemonem illum qui Nectario â—â—asit quin potiùs cacodaemonem credendum est Baron tom 1. an 56 nu 28. Henriq vbi supra railing vpon Nectarius for so doing which is a signe that the Protestants reiecting shrift breake no commandement of God but follow the example of the Primitiue Church that refused it The which is further proued by the preaching of Chrysostome n Hom. 22 ad pop Antioch saying This is wonderfull in God that he not onely forgiueth vs our sinnes but neither doth he disclose them or make them knowne neither doth he inforce vs to come forth and tell them he requireth no more but that we speake to him alone and to him alone confesse our faults This the godly Bishops would not haue done and taught if the confession had bene receiued in theâ—r time as necessary or if Christ had commanded it or if it had bene so soueraigne a remedie against sinne 7 And touching the necessitie of confession in Lent afore they receiue the SacrameÌ„t o Sum. Armill verbo communio § vlt. Caiet super 1. Cor 11. Paâ—orm dâ—â—clebracâ—missat si 〈◊〉 De homine the learnedst Papists that euer were acknowledge it is a custom but newly brought vp though p Hoâ—â— memor tract of confess pag 255 we be called leud preachers most wickedly deceiuing the people because we say so But marke what Caietan q In 3 â—ho q. 80. art 4. writeth and then iudge what such cause there is why we should thus be censured There appeareth no positiue law enioyning shrift before the receipt of the Communion the law of God hath no such precâ— pt but the contrary is insinuated where the Apostle saith Let a man try himself Wherfore out of this document of the Apostle it seemeth vnto me that he which is contrite for his sinne and receiueth the Communion without shrift sinneth not mortally though he haue a confessor at hand The reason mouing me thus to thinke is because it is plaine that a man hauing contrition for his mortall sinne not confessed and so receiuing doth that which is not sinne of it owne kind Yea to receiue the other Sacraments also with contrition onely seemeth no where to be forbidden And that which is not confirmed by the authoritie of the Fathers must not by a superstitious noueltie be commanded The Papists therefore extolling shrift so fast talke out of their ignorance not thinking that we know how basely they thinke of it themselues 8 For they not onely know it to be as I haue said a later tradition and custome
according to the spirit Neither when we say faith onely do we thinke that the faith whereby we are iustified is alone and without loue and works any more then he that saith the heate onely of the fire burneth meaneth thereby that the heate is without light but we hold that iustifying faith is alway accompanied with workes as the Sunne is with his light and trees with their fruite and causes with their effects though the workes themselues iustifie not but being the effects of iustification haue their proper vse to sanctifie vs which is a condition in his due time and order necessarily required to saue vs as well as iustification because as I said God bringeth no man to glory by iustifying him alone but by sanctifying him also for whom he electeth them he calleth and iustifieth and sanctifieth both 41 And this is it we meane by saying our sinnes are not imputed or we are iustified by faith onely whereat as often as our aduersaries wonder they should be put in mind of that which Erasmus told them long since This word Only which now adayes they shout at so in Luther is reuerently heard and read in the writings of the Fathers For Saint Ambrose t Comment 1. Cor. 1. saith This is the worke of God that he which beleeueth in Christ should be saued WITHOVT WORKES FREELY BY GRACE ONELY receiuing the pardon of his sinnes Chrysostome u Hom. 7. Rom. 3. saith But what is the law of faith Euen to be saued by grace here the Apostle sheweth the goodnesse of God who not onely saueth vs but also iustifieth and glorifieth vs vsing no workes hereunto but requiring FAITH ONELY Basil x Hom. de humil saith This is true and perfect reioycing in God when a man is not lifted vp with his owne righteousnesse but knoweth himselfe to be void of true righteousnesse and to be iustified by FAITH ONELY in Christ Comment 2. Eph. Theodoret y saith We haue not beleeued of our owne accord but being called we came and being come he exacteth not puritie and innocencie of life at our hands but by FAITH ONELY he forgaue our sinnes Bernard z Cant. ser 22. saith Whosoeuer is touched with his sinnes and hungreth after righteousnesse let him beleeue in God that iustifieth sinners and being iustified by FAITH ONELY he shall haue peace with God Thus the Fathers in their time spake according to a Rom. 3.28 4 5. Gal. 2.16 the Scriptures whereupon we ground our selues whose words can no way be so wrested but they will yeeld our very opinion and plainly shew that in this point they held the same thing that we do 42 And out of all question our aduersaries themselues in times past haue thought it the truth For Aquinas hath left b Rom. 3. lect 4. Gal. 3. lect 4. written that workes be not the cause why a man is iust before God but rather they are the execution and manifestation of his iustice for no man is iustified by workes but by the HABIT OF FAITH infused yea IVSTIFICATION IS DONE BY FAITH ONLY And c Iac. 2. the ordinary Glosse Abraham was not iustified by the workes he did but by FAITH ONELY his oblation being a worke of his faith and a testimonie of his righteousnesse But Gropper with the Diuines of Colen d Antididagm pag. 29. speake more fully that By the faith of Gods word working in vs contrition and repentance and other workes of preuenting grace we are iustified as by a certaine preparatiue and disposing cause but by faith whereby without doubt we firmly beleeue our sins to be forgiuen for Christ we are IVSTIFIED AS BY THE APPREHENDING CAVSE So God iustifieth vs by a double righteousnesse as by formall and essentiall causes whereof one and the chiefe is the perfect righteousnes of Christ not as it is out of vs in him but as and when the same being apprehended by faith is imputed to vs for righteousnesse And this imputed iustice of Christ is the chiefe and speciall cause of our iustification whereunto we are principally to rely and trust 43 And thus we see the Protestants doctrine of onely faith and the not imputing our sinnes vnto vs was thought sound diuinitie among our aduersaries themselues till within these threescore yeares that the Trent Councell began to looke asquint at it which was no maruel for it is an ordinary thing that a man marrying a latter wife looketh strangely on his owne children had by a former yea giueth his land from them to their yonger brethren though once the time were when he was of another mind And so no wonder if the Church of Rome now begin to turne away her louing countenance from her former faith when she hath about her so many brats of latter opinions begotten by the Friers and Iesuites her new louers that would haue no nay Otherwise faith onely is a doctrine that might haue inherited her mothers lands euen this day in Rome had she not in her widowhood played the wanton And yet seeing in auncient times it was holden in the dayes of the Church of Romes first husband our aduersaries for reuerence of their schooles and credit of the Doctors should handle the matter as gently as might be and not so intemperatly reuile their mothers elder sonne calling it as this Iesuit doth a doctrine drawing men to leudnesse or as e Rom. 3.22 the Rhemists do a new no-iustice a fantasticall apprehension nor as f Whright art 9. another doth a Solifidian portion nor as g Apolog. ep sect 8. another doth a desolation of order a doctrine against a common wealth because such foule words as these will touch the Scripture it selfe and all the ancient Fathers and many Romane Catholickes as well as vs and they that are so lauish of their tongue in vsing them if they take not good heed may chance to haue his hap that threw a stone at a dog and vnawares hit his step-mother Digression 41. Intreating of Predestination and Free-will as the Protestants hold them and shewing that their doctrine concerning these points doth neither make God the author of sinne nor leade men to be carelesse of their liues nor inferre any absolute necessitie constraining vs that we cannot do otherwise then we do 43 In the last place he mentioneth our doctrine touching Predestination and Freewill as if thereby we led men to be carelesse in their actions because as this Iesuit vrgeth it God hauing predestinate all things mans free will is lost thereby that he cannot do otherwise then he doth but God himselfe is the author of sinne Wherein he sheweth his vnsatiable desire of contention and that besides h Pâ—â— 30.15 the graue the barren wombe the earth and the fire which neuer say I haue enough there is a fifth thing as vnsatiable as they the contentious spirit of an aduersarie neuer satisfied with lying and contradiction For let them say directly what is the point they mislike
giuen to nature which belongeth to grace that cannot be without eminent danger But whatsoeuer we haue done in the point this I am sure of that our aduersaries are gone too farre euen by their owne confession There haue not bene wanting Diuines in our times d 22. p. 390. saith Dom. Bannes who haue giuen too much to freewill and the power of nature and while they thought to eschue the error of Lutherans they fell into the proud heresie of Pelagians And * Et 393. to make men free they haue made them proud filled them with sacriledge This is the truth For freewill hath of it selfe either some strength though small or none at all If any then Christ said not true without me ye can do nothing If none then where is freewill and the cooperation thereof with Gods grace I will end the point with Saints Austins complaint e De verb. Apost Ser. 2. Vnthankfull men to ascribe so much to weake wounded nature true it is that man when he was made had great strength of freewill but by sinne he lost it But f Sixt. Senens praefat l. 5. Staplet de Iustif l. 2. c. vlt. our aduersaries thinke Saint Austin went too farre in this question attributing too little to mans will § 41. In the Romane Church I confesse there be some bad and sinfull folke For the Church is called nigra formosa blacke and faire Cant. 1. because in it are mixed good and bad as out of diuerse parables of our Sauiour I proued before but there are two differences betwixt the sinfull which are in the Romane Church and among the sectaries And first of those that are among the sectaries there are none truly Holy of which as of the better or more worthie part their Church may be denominated and termed Holy as the Romane Church may be It may perhaps be that diuers of them abstaine from grosser sinnes as swearing backbiting stealing c. and that they do sometimes many workes morally good as giue almes erect hospitals liue at least in outward shew in modest and moderate sort but alas these be not sufficient or certaine signes of sanctitie all this and perhaps much more we may find in the heathen Philosophers These outward actions may proceed from naturall and sometimes from vicious and sinfull motiues and consequently may be verie farre from true holinesse which must proceede of true charitie without which charitie to distribute all that one hath to feed the poore or to giue ones bodie to burne doth nothing profite 1. Cor. 13. The which charitie must proceed de corde puro conscientia bona fide non ficta 1. Tim. 1. The which things being most inward and consequently hidden and secret cannot sufficiently be shewed to be present by those outward actions Nay they cannot be infallibly knowne of the partie himselfe for Nemo scit vtrum amore an odio dignus sit quis potest dicere mundum est cor meum Pro. 20. but are reserued to him onely qui scrutatur corda to wit almightie God and it cannot be perfectly knowne of vs who haue them truly and consequently who be truly Saints vnlesse it please him to reueale it by miracle or some other certaine way vnto vs. The Answer 1 To proue we are not the holy Church of God the Iesuite obiected our sinfull liues as if we had bene of worse conuersation then the professors of the true faith could be But forsomuch as he wisely foresaw that if we fell to comparing the liues of one another his owne Church would receiue as much disgrace thereby as ours and his argument bent against vs in the discharge would recoile vpon himselfe and roll in the fall vpon the heads of his owne people because they are as bad and sinfull as their fellowes therefore now he answereth that difficultie by assigning a difference betweene the people of his Church and the people of ours in this point and the difference he saith is this that although in his Romane Church there be some bad and sinfull yet all are not so whereas with vs there are none good but all are wicked A proud and ridiculous bragge but yet I answer it True holinesse consisteth in the concourse of the righteousnesse of iustification and sanctification The former of iustification is wheresouer Christ with all his merits is imputed and apprehended by faith for the pardon of our sinnes and accepting of vs againe to eternall life a Rom. 4.11 3.24 This is called the righteousnes of faith and they which haue it are truly holy thereby and our Church teacheth it against the Church of Rome that hath renounced it and so depriued her children of all true holinesse The second of sanctification is when we bring forth fruites worthy of amendment of life not walking after the flesh but after the spirit And we affirme that in our Church this also is ioyned with the former though we all confesse it be in great weaknesse and farre from that perfection which we desire and such as walke in it b 1. Ioh. 3.7 Mat. 7.16 12.33 Rom. 8.9 Gal. 5.22 Eph. 5.9 2. Pet. 1.5 are proued thereby to be truly holy 2 Against this externall righteousnes of our sanctification the Iesuite obiecteth that though we abstaine from grosser sinnes and do many good morall works c. yet this is no certaine signe we are holy for this and much more may proceed from sinfull motions and be found among the very Gentiles Whereto I answer that this were a good argument against vs if we had no righteousnesse among vs but such as he hath herein described For this morall holinesse is no holinesse indeed neither do we thereby declare the holinesse of our Church but say the good workes done among vs proceed from faith and loue and are directed to the glory of God according to the rules of sanctification and so are sufficient to testifie for vs. And we grant as the Iesuit requireth that many great and plausible workes of moralitie may proceed from naturall yea sinful motiues and that therefore there is no true holinesse vnlesse it proceed from charitie grounded on a pure heart and a good conscience and faith vnfained but we adde withall that the workes of our Church proceed from this charitie and thence receiue their condition of holinesse 3 And how doth the Iesuite know the contrary because he saith so confidently the holinesse found among vs ariseth not from charitie What is the ground whereupon he saith so He answereth true charitie a good conscience and faith be things inward and secret and therefore cannot by our outward actions be shewed to be present nay he saith the partie himself without reuelation or miracle cannot be sure he hath them The which if it be true I desire him to answer plainly how he knoweth his owne good workes proceed from faith and charitie and by what meanes he will demonstrate it to me that
men The which things we say God hath tied no man to neither by word nor example in all the Scripture Thirdly the disgracing of religious orders as this Iesuite speaketh began not in the Protestants but themselues as I will shew presently and the first that moued and effected the plucking downe of Abbeys in England was not the Protestants but Cardinall Wolsey g Onuphr vit Pont. Sand. de schism Angl. the scum and scandall of mankind and what the Protestants afterwards did the vncleannesse of the Monks deserued 11 And though we grant that Antonie and Benet and others of that time practised a certaine kinde of Monachisme and liued solitary yet were they Monks of another kind as far from these of the Church of Rome as the time is distant wherin they liued Their religion was not the same their manners were better their conuersation euery way was of another sort And the religious orders among the Papists haue nothing of theirs but the names onely whereby as the Asse with the Lions skin on his backe they gull the ignorant that thinke euery thing is the same that hath the same name For those ancient Monkes betook themselues to solitude at the first not with any opinion of perfection but h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Soz. l. 1. c. 12. Niceph. l. 8. c. 39 to escape persecution and to hide themselues And when they found by experience that the life fitted their austeritie and rid them of many worldly cares they increased it the more and followed certaine rules for study and behauiour religious exercises much like as is vsed this day in Colledges In which course of life i Antidida Colon pag. 131. Dion eccl hier c. 6. some were lay men not medling with Ecclesiasticall matters k Athan. ep ad Dracont some were maried and liued in that state l Eras vit IeroÌ„ they bound themselues with no vowes m Aug. de mor. eccl l. 1. c. 33. Niceph. l. 9 c. 14 nor made any distinction of meates n Vitas patrum part 2. § 51. Niceph vbi supra they laboured with their hands o Sozo l. 1. c. 12 Ieron ep 13. ad Paulin. and liued not in cities but alone and remote from men with many other customes which the Monkes of this time obserue not whereby they proue themselues to be as far from Antony and Benet as we are Yea diuers among themselues complaine p Polyd. hist Angl. l. 6. that it is incredible to speake how much they are degenerated And q Alua. Pelag. planct pag. 130. though they haue the likenesse of the Apostles yet they are remoued far from their life Let the Church lament her Monkes and say Where be my ancient Monkes which founded the Church and held the holy life of the primitiue Church This sheweth * Liber pater praeponitur libro patrum Calicibus epotandis non codicibus emendandis indulget hodie studium monachorum quibus lasciuam musicam Timothei pudicis moribê° aemulam non verentur adiungere sicque cantus ludentis non planctus lugentis officiuÌ„ efficitur monachale Greges vellera fruges horrea porri olera potus patera lectiones sunt hodie studia monachorum Rich. Dunelm Philobibl c. 5. the religious men of the Romane Church are of another cut then in the time of Antony and Benet they were and therefore disgracing them we touch not the old Monks of that time but birds of another fether 12 And if we haue thought and spoken hardly of them touching their conuersation and so disgraced them what maruell when the very sauour of their cloisters bewrayed them and the stinke of their hypocrisie was such that all the world was annoyed with it and their owne writers chronicled it Must the holinesse of Monks and Nunnes be a signe of the true Church and layd in as an argument against vs and must we be condemned for suppressing them and yet may we not be allowed to looke a little into it and see if it were so indeed or otherwise I see no reason but we may lawfully and without any suspition of malice examine that holinesse that vpon so great termes is put vpon vs and see whether it be so or no and let the shame be theirs that are guiltie and the fault be layd vpon them that first cold the tales out of the schoole For we for our parts are confident that in all their Church they could haue found no holinesse which they might worse haue stood vpon then this of their cloisters of whom their own r Inuent l. 7. c. 5. Polydore saith It were behouefull that these dregs of men were cut off and burnt that with their filth they should no longer defile Gods seruice And Aluarus Pelagius Å¿ De planct l. 2. ar 2 73. 83. writeth of such things done in them as are not meet to be named and I think shal neuer be met with again but in hell or in another cloister 13 I would haue stirred this dunghill no further but that as I was writing these things there came to my hands t Rule of good life a little booke made by a Papist such as our country is full of to seduce the vulgar vnder pretence of exercising them in deuotion wherein teaching his Catholickes how to bring vp their children I must u Cap. 9. pag. 74 saith he tell them often of the Abbeys and the vertue of the old Monks and Friers and Priests and the religious men and women and of the truth and honestie of that time and the iniquitie of ours And therefore accordingly let vs tell our children a little more of this matter and let none tell it but Papists themselues that the children may beleeue them Clemangis a Doctor of Paris that liued 200. years ago when the old time was x De stat eccles pag. 47. inde saith Concerning Monks and Abbeys what can I say that is commendable being so slippery indisciplinated dissolute vnquiet running vp and downe into common and dishonest places hating nothing so much as their cels and cloisters their reading and praying their rule and religion Monks they are in externall habit but in life and works far from their professed perfection This of Monks And touching Friers he saith * pag. 53. They are worse then the Pharises rauening wolues in sheepes clothing who in words pretend the forsaking of the world and in deeds with all possible fraud deceit and lying hunt after it making semblance in outward shew of austeritie chastitie humilitie holy simplicitie but secretly in exquisite delicates and varietie of pleasures going beyond the luxuriousnesse of all worldly men and like Bels priests deuouring the oblations of the people and though not with their wiues yet with their brats filling themselues greedily with wine and good cheare and polluting euery thing with lust whose beate burneth them And of Nuns he saith * pag. 56
c Caiet 22. pag 144. Tolet. Sum p. 700. Graff part 1. p. 349. As that prisoners may breake the iayle and vse what meanes they can to escape though they be lawfully committed A point well practised by Priests in England That d Tolet. Sum. pag. 548. children may marry without consent of parents e Greg. à Val. tom 3. p. 1090. That parents cursing or banning their owne children sinne but venially as long as they do it without deliberation f Tolet. p. 583. That women or seruants scolding or rayling one at another sinne not g Tolet. p. 540. That it is lawfull on the Sabboth day to follow fuites trauell hunt dance keepe faires and such like This is it that hath made Papists the most notorious Sabboth breakers that liue Infinite other doctrines of this sort might be added but I will end with that which a h Coâ—nel Agripp de van c. 64. Papist himselfe saith of Shrift because the Iesuite standeth so confidently for the holinesse of it and offereth it for so soueraigne a medicine I could saith he by many examples fresh in memorie shew how fit this shriuing is for baudry for Priests Monkes and Nunnes haue this speciall prerogatiue that vnder pretence of religion they may go vp and downe when and whither they will vnder colour of confession talke with any woman whom they oftentimes entertaine but homely And thus closely they go to the Stewes rauish virgins and widowes yea many times which my selfe haue seene and knowne runne away with mens wiues and carrie them to their fellowes And thus whose soules they should win to God their bodies they sacrifice to the diuell 7 By this you may see what doctrine lieth in the Church of Rome veiled with the title of the Catholicke faith whereby their hypocrisie is noted that so blasphemously haue charged the truth of Christ which we professe with libertie And whosoeuer shall attentiuely consider the whole course of Papistry I meane the doctrine and gouernment both in the Church of Rome with the rising and progresse thereof and the manner of aduancing it forward shall finde it to be nothing else but a very iest wittily deuised to delude the world and in euery point prouiding for the satisfying of the ambition couetousnesse and sensualitie of such as should haue the greatest stroke in that Church And let any man make the triall compare one part of the religion with another marking the coherence and how one point issueth out of another and the policies whereby the world is inhibited to listen to it and they shall easily perceiue it driueth all at this to make the Pope and his clergy absolute Lords of the world and of all the greatnesse and pleasures therein For the effecting whereof it was an easie matter for them to set learned men aworke and with faire rewards to make them shew their wit in perswading men which they haue done in all ages accordingly but neuer better then now of late by the Iesuites Hence it is that in the course of Poperie you see the Pope himselfe Lord of all his clergie aboue the temporalty his Bishops the peers of Princes i See Palmer Floren. Chron. ann 1334. touching the wealth of Iohn 22. his treasurie richer then any in the world beside the consciences of men at his deuotion their substance obedience and very lookes at his command and to effect this first he slideth into the consciences of men vnder the faire pretence of being Saint Peters successor then he blindeth their eyes by taking away the Scriptures and preaching and stoppeth their eares by disswading them from hearing any but himselfe Then he plotteth them a religion fitting mens carnall affection euery way the greatest part whereof standeth in easing them from taking any pains in spiritual things which of all other are most burthensome to flesh and blood They must indeed serue God if they should say otherwise no man would beleeue them but there be wayes to dispense and to turne the spirituall seruice into corporall which is easier And sinners must haue Gods pardon or they cannot be saued but the dispensation thereof is committed with the keyes to Christs vicar who hath power to release them by applying the sacraments of the Altar and Penance to their sinnes Nothing in all the religion but it standeth them in good stead Their Latin seruice and praiers to blindfold men for seeing the fraude The massing pompe and Church musicke to delite the senses the images and relickes and Pilgrimages to bring in their offerings the shrift to discouer the secret inclinations of people which would serue theÌ„ for a thousand purposes whereof this was one that therby the Pope knew the counsels of kings and secrets of euery state and wrought vpon them Their fasting dayes and prohibition of mariage to some persons to draw mony for dispensations Their merits to make men franke toward religious houses their purgatory to supply the Popes kitchin Their holidaies to please youth and renew their offerings their pardons to deliuer men from the feare of sinne and to draw money when they would And the stirre they keepe with writing and pleading in their schooles and abroade about religion is lest the world should thinke they haue no religion § 44. Thirdly the Protestants Church is not Catholicke that is to say vniuersall neither in Time nor in Place for it came vp but of late and is but in few places of Christendome Neither in points of doctrine for it consisteth chiefly of Negatiues that is to say in denying of diuerse points of doctrine which haue bene held for truth in all former ages by the ancient Fathers as appeareth by the Chronicles made by the Magdeburgenses the Protestants owne Doctors who confesse in their Centuries that the Fathers held this and that which they denie The Answer 1 That our Church came vp of late the Iesuite saith but sheweth not as the Iewes a Ioh 8.57 said to Christ Thou art not yet fiftie yeares old and hast thou seene Abraham And b Nunc dogma nobis Christianum nascitur post euolutos mille demum consules Prud. Peristep hym 10. the Gentiles to the Christians that Now after I know not how many thousand yeares their religion was sprong vp But against his speech I reply two things First that our faith is in all points the same that is contained in the Scripture and so consequently of the same antiquitie and therfore all they that say it came vp but of late should first proue it contrary to the word of God or else hold their peace SecoÌ„dly as it agreeth with the Scriptures so hath it had in all ages those which haue professed it as I haue shewed c Sect. 17. digr 17. already and more distinctly will shew in the fiftieth section In the meane time let it suffice for this place which our aduersaries themselues vnawares haue written The first is Bristo who d Mot. pref
that their impudencie more then by any other deuice they haue seduced the world m Greg. a Val. to 3. pag. 291. d. One of them saith The Protestants in the questions of faith should enquire on what side the Fathers stand that it being knowne immediatly without any other examination they might embrace that doctrine which the Fathers of old iudged to be true Let vs therefore see who they be that most sticke to the Fathers 5 But first it is to be noted that of all hands it is agreed the Fathers were not of infallible iudgement but had their errors so they say themselues Austin n D. 9. Negaro saith I cannot deny but there are many things in my workes as there are in the writings of my ancestors which iustly and with good discretion may be blamed And thus they all confesse yea Anselme o Comment in 2. Cor. writeth that in their books which the Church readeth many times are found things corrupt and hereticall yet neither the bookes nor the authors are condemned for this Let the wise Reader peruse their bookes and he shall find this true that I say Thus p Refert Bellar. de Chr. l. 4 c. 8. Hilary denied that Christ in his sufferings had any sorrow q Strom. l. 6. l. 3. Clemens Alexandrinus saith that Christ did not eate and drinke of any necessitie but onely to shew he had a true body and that he and his Apostles after their death preached to the damned in hell and conuerted many r Epiph de Not. Origen taught many things against the faith and wrong expounded the most things in Scripture ſ Ep. ad Iubaiā Cyprian held rebaptization and t Aduers Prax. Tertullian Montanisme u Legat. Athenagoras condemneth second mariage And none is free 6 Yea many Fathers haue erred together with one consent as appeareth in general Councels x Turrecr sum l. 3. c. 58. concl 2. Panor de elect elect pot Signif which haue erred and may erre by our aduersaries owne confession y Euseb l. 7. c. 5. With Cyprian in his error of rebaptization took part many great Councels z Refert Bellar. Iustine Irenaeus Papias Tertullian Victorinus Lactantius Seuerus Apollinaris Nepos and many more held the error of the Millenarians And a Bann part 1. pag. 75. our aduersaries grant that the more part of Doctors if some few be against them make no infallible argument in matters of faith but in things not concerning faith the consent of all together maketh but probabilitie and no certaintie Which assumeth it for true that many fathers may erre together with one consent Hence it followeth euidently that euery thing is not vndoubtedly true which a father or many fathers haue written but may with good discretion be examined by the Scripture and if it agree not therewith it may be reiected Yea this ought to be so without any preiudice to their faith that do it For though b Eph. 4.11 God send them for the teaching of his Church yet that sending was no otherwise nor with any greater authoritie then he sendeth the present Pastors now liuing who haue the same authoritie to teach and freedom from error that they had and differ nothing from them but in antiquity which time may bring to them as well as it did to the fathers and yet who doubteth but they may erre in their teaching and without iniurie to the faith be examined in that they say 7 Vpon this ground it is that the Protestants think they are not absolutly tied to euery thing that the fathers haue written They reuerence the fathers and studie their writings and thereby attaine to great knowledge in things concerning our faith and account their books as most excellent monuments of antiquitie but they allow the Scripture onely to be iudge whereby they trie both the fathers and themselues And they thinke it most absurd which the Papists to gul the world with haue written that c Noli meis d. 9 glos §. In istis the writings of the fathers must be obserued at a nailes bredth The writings of Austine and of the other Doctors must be holden to the vttermost tittle d Onuph prim Pap. part 1. c. 6. It is rash and foolish and terrible rashnesse to go against a sence giuen by the Fathers for the vnderstanding of the Scriptures I say we thinke such speeches as these grosse and absurd and we contemne them For e Plut. in Agesil when one told Agesilaus he would bring him where hee should heare a man whistle for all the world like the singing of a Nightingale he answered It should not need for he had heard the Nightingale her selfe So we haue heard the Scripture it selfe more liuely and lesse subiect to error then the purest writings of the Doctors Wherein we are content our aduersaries themselues be iudges For Andradius f Def. Trid. l. 2. saith there can nothing be deuised more superstitious then to count those things for diuine oracles which the Fathers deliuered onely as probable And he addeth that God hath reuealed many things to vs that they neuer saw c. And whereas it is sometime busily obiected against vs that the Doctors liuing so neare the Apostles times were likely to see more then we that liue so farre off Dominicus Bannes a Doctor of their owne denieth this It is not g 22. pag. 58. 59. saith he necessary that by how much the more the Church is remote from the Apostles times by so much there should be the lesse perfect knowledge of the mysteries of faith therin because after the Apostles time there were not the most learned men in the Church which had dexteritie in vnderstanding and expounding the matters of faith We are not therefore inuolued in the more darknesse by how much the more in respect of the time we are distant from Christ but rather the Doctors of these later times being godly and insisting in the steps of the ancient Fathers haue attained more expresse vnderstanding in some things then they had For they are like children standing on the shoulders of giants who being lifted vp by the talnesse of the giants no maruell if they see further then they themselues Thus you see that our aduersaries notwithstanding their cauilling at vs yet take the same libertie in reading the Fathers that we do and thinke it reason sometimes to preferre their owne iudgement afore theirs 8 Neither were it so hainous a matter for vs to deny things written by the fathers if preiudice and malice one at another were set aside For h Augus contra Cresco l. 2. c. 32. contra Maximian l. 3. c. 14. the fathers themselues denied what some had holden before them and I know few Papists of any wit but allow it because the fathers haue their errors and take it for granted that they held many things against the Scriptures Marsilius i Defens
p. 413. saith he will receiue whatsoeuer they bring consonant to the Scripture but what they bring dissonant from it he wil reiect with reuerence vpon the authoritie of the Scripture whereto he wil leane Turrecremata saith k In c. Sancta Romana d. 15 n. 12. The writings of the Doctors are to be receiued with reuerence yet they bind vs not to beleeue them in all their opinions but we may lawfully contradict them where by good reason it appeareth they speake against the Scripture or the truth l D. 9. Noli mei◠nu 4. And euen at this day there may some things be found in the Doctors worthy of reproofe and deseruing no credit c. And m Loc. l. 7. c. 3. Canus Euery one of the Saints except the writers of the Scripture spake with a humane spirit and erred sometime in things which afterward haue appeared to appertaine to the faith And n Bibliot select l. 12. c. 23. Posseuine Some things in the Fathers wherein vnwittingly they dissented from the Church are iudged and reiected Whereby we see not onely that the fathers haue their errors but also that we by the Scripture may be able to discerne and iudge of them and many times though vnwittingly they dissented from the doctrine of the Church that it is no such perillous matter if the Centuries denied sometime what they held The fathers themselues allowed vs this libertie Dionysius Alexandrinus o Apud Euseb hist l. 7. c. 24. saith Let it be commended and without enuie assented to which is rightly spoken but if any thing be vnsoundly written let that be looked into and corrected And p Hom. 13. 2. Cor. Chrysostom I pray beseech you all that leauing this and that mans opiniō you wil search all these things out of the Scripture And Saint Austine q Ep. 112. I will not haue you follow my authoritie to thinke it necessary you beleeue any thing therfore because I say it And put the state of this question as the Iesuits themselues do and this will answer it Gregory of Valenza r Tom. 3. p. 291. saith The question is whether at this day in the controuersies of faith the Christian people should assent to Saint Cyprian for example or to Saint Austine iudging their opinion to be agreeable with the Scripture or to Luther and Caluin and the sectaries thinking the same of their opinion notwithstanding that as well Luther and Caluin as Cyprian and Austine might erre and sometime in other things did erre In this case we pronounce that we must rather assent to Cyprian and Austine Wherein he speaketh absurdly and against that which not onely Austine and Cyprian but his owne Doctors also permit For you see it is agreed first that the fathers may erre then that many of them may erre together thirdly that the learned of this present time in many things haue more vnderstanding then they had and lastly that therefore with reuerence they may in some things be refused Which sheweth manifestly that we hold the truth and the same which the Papists themselues practise when we say Luther or Caluine or the Centuries are sometime to be beleeued rather then Cyprian and Austine The reason is because sometime they haue better meanes to see the truth then they had the which if it be denied then all libertie and possibilitie of discerning humane iudgements by the Scripture is taken away euen from our aduersaries and all For if the Papists in expounding the text or determining a question require sometime to be beleeued before a father yea many fathers yea all the fathers which they very ordinarily do as I will plainly demonstrate by and by why may not we take the same libertie 9 This being our iudgement touching the fathers now let vs proceed to see what our aduersaries ascribe vnto them and indeed it cannot be denied but they professe much subiection to them ſ Brist mot 14. They crie What they beleeued I beleeue what they held I hold what they taught I teach what they preached I preach But let vs enquire how they performe this Wherein the first point you haue to obserue is who they meane by the fathers And t Greg. à . Val. tom 3. pag. 29◠the Iesuites answer not onely the ancient Doctors that liued in the Primitiue Church but such also as euery age hath yeelded for the time present who are presumed neuer to haue swarued from the common consent of the auncient fathers And thus the Schoole-men are also to be put in the number And so to begin with you haue the Friers and Schoole-men Thomas Scot Biel Durand and such like that liued but yesterday and were parties which our aduersaries canonized for Saints and made them of the same companie with the auncient fathers that following their late conceits they shall yet be sayd to follow the fathers And indeede u Henriq sum mor. prooem they say Thomas of Aquine is the first Doctor of the Latine Church and the light of all the world who yet liued not foure hundred yeares since and shame not to say x Ban. part 1. pag. 79. the Schoole Doctors are the masters of the Church in things of faith and it is error in matter concerning faith or manners to contradict their sayings yea the matters wherein all of them agree may be defined as points of faith This is more then ridiculous first to talke so grauely of the auncient fathers and then to clap such Nouices into the definition 10 Next you shall obserue what they meane when they say All the Doctors or the fathers consenting in one For y Greg. à Val. vbi supra p. 293 the meaning is not that they know the iudgement at any time vnlesse it be very rare of all but this is it They are to be counted All the Doctors whose authoritie is such that the circumstances of their learning pietie and multitude considered they alone may iustly be regarded and the rest neglected as no body if they be compared with these And thus one or more Doctors erring may be pressed with the authoritie of the rest Thus you see another deuice that although they brag of all the fathers and say they will refuse nothing wherein they all consent yet when it cometh to scanning they haue no hope so much as to finde this consent of all but referre it to their owne discretion wisely to iudge by circumstances who are all and what the consent is that so when the streame of Doctors runneth against them they may turne it aside by this deuice 11 Thirdly you shall obserue that hauing defined their Doctors who they be then in the next place they giue soueraigne authoritie to the Pope ouer them to explane their meaning to allow them dissallow them purge them and fit them to their purpose and by his good permission euery Catholicke man may frame a fit exposition to that they say z Alua. Pelag. planct
spirit and I will pray and sing with the vnderstanding also And Origen e Cont. Cels l. 8 saith Let euery man make his prayer to God in his natiue mother tongue And many learned Papists confesse f Lyra. Tho. Caiet vpon 1. Cor. 14. Eras declar ad Cens pag. 153. that in the Primitiue Church and long after the prayers and seruice were done in the mother tongue and that it were better for the churches edification to haue it so stil Cassander a great Papist g Liturgic c. 28. penult sheweth this at large and addeth that diuers nations to this day retaine the auncient custome still and neuer vsed any strange language in their prayers See Iustinian Nouel 123. 3 Thirdly touching the forbidding of lay people to reade the Scriptures and to haue them in their mother tongue For h Ioh. 5.39 Christ bad the people search the Scriptures and i Act. 17.11 the Christians of Thessalonica searched them dayly and k Deut. 6.7 Moses commanded all housholders to rehearse them continually to their family and l 2. Tim. 3.15 Timothie of a child was trained vp in them And m Corn. Agrip. vanit c. 100. the Councel of Nice decreed that no Christian should be without a Bible And Chrysostome n Homil. 3 in Laz. biddeth the lay people take the Bible into their hand and reade it and o Homil. 2. in Mat. saith the reading thereof is more needfull to them then to the Monkes And Ierome p Epitaph Paul commendeth it in women of his time that it was not lawfull for them to be ignorant in the Psalmes or to passe ouer any day without learning something out of the holy Scriptures The which things the Church of Rome at this day will not follow 4 Fourthly touching the mariage of Ministers For in q Leuit. 21.7 2. Reg. 4.1 Ezek 24.18 Luc. 1.13 the old law Priests and Prophets had wiues and r Heb. 13.4 the doctrine of Saint Paule is that mariage is honorable among all Å¿ Paphnut apud Sozom. l. 1. c. 22. Theophyl in Heb. 13.4 men t 1. Tim. 3.2 Tit. 1.6 Chrys hom 1. in Tit. who also giueth order concerning the wiues and children of Bishops which were needlesse if they might haue none And that they were ordinarily maried in the Primitiue Church appeareth by many examples Mantuan u Fast l. 1. saith Hilarie a French Bishop was maried and that in his time it was lawfull Nazianzene x Monod reporteth of Basils father who was a Bishop that in the state of marriage he held the life and order of a Bishop And Synesius the Bishop of Ptolemais y Epist ad Euopt Niceph. l. 14. c. 55. writeth thus of himselfe The sacred hand of Theophylus hath giuen me a wife and hereupon I testifie to al men that I will neither forsake her nor yet priuily as an adulterer keepe her companie but I will pray God to send me by her many and good children Athanasius z Epist ad Dracont reporteth that Bishops and Monkes liued maried and had children And the Ecclesiasticall histories a Euseb l 4. c. 23 Socrat. l. 5. c. 22. Niceph. l. 12. c. 34. say expresâ—y that in the Easterne Churches it was counted a yoke too heauie to be layed on the Church-men to binde them from marriage and therefore they might if it pleased themselues auoide the companie of their wiues but no law constrained them And therefore many executing the place of Bishops euen in the houses where Bishops vsed to dwell begat many children of the wiues which before time they had lawfully married and at this present day no Bishop sleeping with his wife is counted vnchast Finally our aduersaries themselues confesse that b Scot. 4. d. 37. Polyd. inuent l. 5. c. 4. Antidid Colon. pag. 128. Coster Enchir. pag. 517. Greg. a Valen tom 4. disp 9. q. 5. puÌ„ct 5. § 1. in the most auncient times of the Church and after the Apostles death they had their wiues c 26. q. 2. Sors that they are forbidden mariage by no diuine law but onely by a humane constitution d Ouan 4. d 25. pro 9 Bellar. cleric c. 18. that this constitution may be dispensed with by releasing the vow e Caiet quod lib. 1. q. 12. pag. 236. in fine coÌ„ment in 3. part Thom. That excluding the Church lawes made by the Pope and standing only to that which we haue from Christ and his Apostles it cannot be proued by any reason or authoritie that speaking absolutely a Priest sinneth in marying but reason rather leadeth to the contrarie in that holy orders neither as they are orders nor as they are holy can hinder mariage f Pius 2. epist 321. That it is better for a Priest to marrie then to burne though he haue vowed not to marry g Pius 2. apud Platin. in eius vita Erasm declarat ad Censur Paris pag. 200. That there be many reasons to forbid Priests mariage but more to allow it 5 Fiftly touching Images For the Church of Rome h Conc. Nicen. 2. act 7. Concil Trid. sess 25. not onely worshippeth them but commaundeth also to do it i Conc. Trid. ib. Suar. to 1. d. 54. s 4. Tho 3. q. 25. art 3. 4. with diuine honour the verie same that is due to God himselfe contrarie to the commaundement which saith k Exod. 20.4 Thou shalt make to thy selfe no image nor the likenesse of any thing thou shalt not bow downe to it nor worship it And Saint Paul l Rom. 1.23 reproueth such as changed the glorie of God into the similitude of men and beasts and fowles And m Apoc. 19.10 22.8 the Apostle was rebuked for offering to haue worshipped the Angell The Councell of Eliberis n Can. 38. decreed that no picture should be made in the Church lest that were adored which is painted on walles o Ep. ad Ioan. And Epiphanius finding an Image painted on a cloth hanging in a Church rent it down and said it was against the authoritie of the Scripture that any image should be in the Church And Origen p Contra Cels l. 7. saith of his time We worship no Images q Clem. Alexand hort ad Gent pag. 14. graec Minut. Felix octou Athenag Legaâ— and the auncient Christians of the Primitiue Church had none Yea eight hundred yeares after Christ when r Zon. Cedren alij the second Nicene Councell had set vp Images Å¿ Ouand 4. d. 2. pro. 8. Baron ann 794. n. 1. a generall Councell holden at Frankford t Abb. Vrsperg ann 793. Rhegin ann 794. where the Popes Legates also were abrogated the decree thereof and by u Opus illust Caroli Mag. contra Synod a booke purposely written confuted it In that booke it is said * pag. 486. lib. 4. cap. 2. the
Catholicke Church professeth that mortall men are to worship God not by images and Angels but by Christ the Lord. Epiphanius x L. 3. aduerâ—us haeret saith the virgin Mary was a virgin and honorable but not giuen for vs to worship but her selfe worshipped him that tooke flesh of her Finally many learned Papists are of our side in this point For y Peres de trad part 3. some condemne all diuine adoration giuen vnto them z Gers compend Theol. praecep 1. Holk in Sap. lect 157. b. Some condemne all worship whatsoeuer euen the bowing before them a Polyd. inuent l 6. c. 13. Some acknowledge that all the ancient fathers condeÌ„ned theÌ„ b Duran ration l. 1. c. 3. n. 4. Cathar tract de cult imag Polyd ibid. Some thinke their vse to be dangerous And they which haue gone furthest in defending them yet confesse d Can. 6. Nilus primat that they which teach they may be worshipped with diuine honour are constrained to vse such nice distinctions as neither themselues nor the people vnderstand and if they conceiue them yet they cannot but erre in doing it c Peres vbi supra Bell de imag c. 22. 6 Sixtly touching the supremacy For d Can. 6. Nilus primat the Councell of Nice appointed bounds and limits as well for the Popes iurisdiction as for other Bishops and the Councels e Act. 16. of Chalcedon and f Sext. Synod iâ— Tâ—ull can 36. Constantinople make the B. of Constantinople equall in all things that concerne authoritie and iurisdiction with the Bishop of Rome And g Cusan conce l. 2 c 12. Maâ—sil defen pac part 2. c. 18. Duaren de benefic l. 3. c. 2. some Papists do not deny but the Popes Primacy is much larger then it was in the Primitiue Church wherein they say the truth For the Councels of h Cap. 9. Chalcedon i Cap. 105. Affricke k Can. 22 Mileui and l Synod 8. can 26. Constantinople forbid all appeales to him from forren places yea that of Affricke reiected his claime and writ vnto him that he should forbeare the taking vpon him any such preheminence Lest say they the smokie pompe of the world be brought into Christs Church and Gregory who himselfe was Pope of Rome m Regist l. 6. ep 194. writeth that he dares confidently say he is the forerunner of Antichrist in his pride whosoeuer he be that calleth himselfe the vniuersall Bishop or desireth so to be called because he putteth himself before others For at that time n Harmenop epit sacr cano tit 7. de Synod the name of vniuersall was forbidden all the Patriarkes as it signified the chiefe aboue the rest And 1000. yeares after Christ it was thought o Glab Rodolf quem refert taxat Baro. an 996. n. 24. that although the Bishop of the Romane Church for the dignitie of the Apostolicke sea were more reuerenced then the rest yet it was not lawfull for him in any thing to go beyond the tenour of the Canons For as euery Bishop in his owne sea vniformly beareth the image of our Sauiour so generally it befitteth none busily to do any thing in anothers diocesse And when the Pope but 500. yeares since practised against the Emperour as now he doth against kings p Sigeb chron pag. 129. ann 1088. the stories noted it as nouelty and heresie that Priests should teach the people to yeeld no subiection to euill Princes and should absolue them from sinne and periury that practised against them whereas now q Decretal Greg. 9. de Maior obed c. Solitae Extrauag Commun c. Vnam sanctaÌ„ de maior obed the authoritie to depose and molest Princes and absolue subiects from their obedience is made one of the principall parts of the supremacy And touching his temporalties which he now possesseth the stories haue obserued how by fraud and treason he cousened secular Princes of them from time to time as occasion serued And so his whole Primacy gat in by steps into the Church and yet r Turrecrem tract 73. qu. è Tho. q. 5. they would make vs beleeue the deniall thereof were heresie 7 In the seuenth place I name the communion in one kind For the Church of Rome vseth and defendeth it contrary to Å¿ Cyrill catech mystag 5. Liturg Marc pag. 62. Constitur Clement pag. 145. graec ordo Rom. pag. 23. all antiquitie and the very forme of their owne Lyturgies For the most ancient Liturgies that they haue shew how the people receiued the wine as well as bread And Caietan t 3. part Thom. qu 80. art 12. q. 3. faith This custome indured long in the Church and that they had ministring cups for the nonce to serue the people with wine And I thinke no Papist will deny this And some u Ouand 4 p. 221. say It were better if this custome were renewed againe 8 Lastly I name transubstantiation For x Censur Colo. pag. 267. our aduersaries say The true Church hath alway taught that as soone as the Priest hath pronounced the words of consecration the former substance of bread wine is changed into the body blood of Christ so that no other substance remaines but only Christs body and blood the accidents by a supernaturall power abiding without a subiect The which how false it is appeareth by the word of God y Luc. 22.18 1. Cor. 10.16 11.26 calling it bread the fruit of the vine after the blessing and z Luc. â—2 20 saying of the cup in the same forme of words that is vsed of the bread This cup is the new Testament in my blood and teaching that without bread there can be no sacrament and that Christ had a body of the same nature that ours is which cannot be without his dimensions in many places at once And it is plaine that herein they haue altered the faith of the ancient fathers For Saint Austin a De Doctr. Christ l. 3. c. 16. saith These words vnlesse ye eate the flesh of the son of man and drinke his blood are a figure coÌ„manding vs to partake the passion of Christ and profitably to remember that his flesh was crucified for vs. Chrysostom b Ad Caesar Monach. saith The bread before it be sanctified we call bread but when the diuine grace sanctifieth it it is deliuered from the name of bread and is thought worthy the name of the Lords body though the nature of bread remaine still Gelasius a Bishop of Rome c De duabus nat Christi saith The bread and wine passe into the substance of the body and blood of Christ yet so as the nature of bread wine ceasseth not they are turned into the diuine substance yet the bread wine remain still in the property of their nature Theodoret saith d Dial. immuta Our Sauior in deliuering the sacrament called his body bread and
things first that if religion were among the Brittans and extinguished no where but in Kent where Austine arriued then he conuerted not the land but one poore countrey in it and must be called no longer the Apostle of England but the Apostle of Kent which compasse I thinke our ambitious aduersaries wil not be content with because it is too narrow for their turnes Next m Three conuers part 1. c. 11 n. 4 the busiest aduersaries that we haue in this matter say all the land was conuerted about that time For Austine conuerted the kingdomes of Kent the East Saxons and all the rest were conuerted within lesse then threescore yeares after being seuen States in all The which narration ascribeth the same want of the true faith to all the land that in the obiection is layd to Kent alone Whence it followeth that the faith was not extinct in Kent because it was remaining still in the other six kingdoms The which to be true appeareth by Bede who n L. 1. c. 8.17.21 writeth that afore Austins coming the Brittans were troubled with Arrianisme and Pelagianisme but Germanus Lupus and Seuerus three French Bishops deliuered them Whereby it is plainly proued that the whole land was not conuerted by Austine but had the faith long before he came Thirdly touching Kent it selfe where Austine arriued ouer and besides that it cannot be proued to haue wanted the faith any more then the rest of the land did Bede o L. 1. c. 25.26 saith that the Queene thereof was a French woman called Bertha a good Christian and had a Christian Bishop euen at that time when Austine came p L. 2. c. 2. And he addeth further that when he arriued he found diuers Brittan Bishops and learned men with a Monasterie at Bangor all which were Christians and refused Austine for his pride which they found in him contrarie to Christs humilitie And touching the Brittans our aduersaries q Three conuers par 1. c. 9. n. 1. write that from king Lucius time vntil the comming of Austine which was foure hundred yeares and more they did not alter their faith but it remained among them when he entred for r Lib. 1. c. 17. Bede saith that when a certaine Bishops sonne broached the heresie of Pelagius in the land yet the people would not receiue it Which constraineth vs to thinke that Austine brought not the faith into the land with him but found it there whē he came His errand as it may probably be thought was about the planting of certaine ceremonies and the dealing with our countreymen about the obseruation of Easter and ſ Cassand ordo Rom. praefat Gregory that sent him about that time was busie in changing the Liturgies vsed in these Western parts and did change them and thrust his new ones vpon all the places he could It may be this was a part of the Monkes businesse into Kent 3 And as the Iesuite vntruly ascribeth the conuersion of England to the Monke so hath he as absurdly written that the Protestants religion was vnhatched for I know not how many hundred yeares after Which he would not haue said but that Papists are famous for their aduentures For before the conquest t Homil. Saxonic A Elfrici Aelfricus an Archbishop of Canterburie caused the people of the land to be taught the same doctrine touching the sacrament that we hold and u H. Huntingd. l. 7. Fab. chron the Priests were maried as now they be and x Bed l. 1. c. 1. the Scriptures were vsed in the mother tongue And after the conquest liued Iohn Wickliffe and the Lollards who held the same faith that we do and suffered persecution for it 4 That which he saith of other countries conuerted by meanes of such as were members of the Romane Church proueth not Papistrie to be either auncient or vniuersall For the three first authors in the places alledged speake of the time within the first fiue hundred yeares when the Church of Rome was of our religion and that which they report is not of any whom the Bishop of Rome sent or procured to conuert the countries but this y Socr. l. 1. c. 19.20 Soz. l. 2 c. 24 that Frumentius being sent by Athanasius the Bishop of Alexandria conuerted the Indians z Niceph. l. 14. c. 40. and a captiue woman conuerted the Iberians and a sort of Iewes in Creet were conuerted by the inhabitants and the Burgundians instructed by a French Bishop In all which there is neither mention of the Church of Rome nor of the present faith now professed therein but our aduersaries thinke that whatsoeuer is found in antiquitie concerning the auncient Church of Rome should belong to them wherein they finde themselues deceiued as often as the matter is put to triall and this one example may shew it for allowing all these countries to haue bin conuerted by such as were members of the Church of Rome yet this was a thousand years ago when that Church was the same that ours is and so the conuersions were wrought by persons adhering to the Protestants faith The three last authors Platina Eneas and Baronius are Papists liuing one of them at this day the other within the memory of our fathers and therefore I regard not what they writ touching this question because we haue more auncient records against them And yet whatsoeuer they haue written the present Romane faith is not iustified thereby For hereticks may conuert nations to heresie as a Oros hist l. 7. c. 19. the Arrians and b Cedren compend pag. 347. Mahomet haue done Therefore it is necessary that first they proue their faith to be agreeable with the word of God by comparing them together afore they boast of their conuersions Digression 50. Of the conuersion of the Indies to the Romane faith by the Iesuites 5 But that which he vrgeth concerning the Indies must be a little further looked into For c Epist Indic Bellar. not eccl c. 12. Hard. confut apol p. 18. our aduersaries make much ado and tell wonders of their miracles and conuersions there But marke the words of Franciscus Victoria their owne writer It doth not d Relect. 5. pag. 200. saith he sufficiently appeare to me that the Christian faith hath hitherto bene so offered and preached to the Indies that they should vnder the pain of sinne be bound to beleeue it This I say because they are not bound to beleeue vnlesse the faith be propounded to them with probable perswasion But miracles or signes I heare of none nor examples of life so religious nay the contrary I heare of many scandals and villanies and many impieties Whence it appeareth that the Christian religion hath not bene preached to them conueniently nor godlily The which how true it is you may perceiue by that which followeth concerning the prodigious crueltie of the Spaniards and impious behauiour of the Priests in those countries euer since their first
of Christs continuall presence no assurance of his holy Spirits infallible assistance yet it is not possible that such a grosse heresie could arise and ouerwhelme the whole world without some resistance The Bishops and Pastors could not be so simple or so vnmindfull of their dutie but they would first note such an euident contrarietie to the ancient and vniuersally receiued faith and noting it would with common consent resist contradict and finally according to S. Paules rule Gal. 1. accurse it If therefore this could not happen nor neuer did at anie time in like case that any such grosse error or heresie did or could arise without noting and resisting what reason can anie one haue to say that this hath happened at Rome and yet can bring no writer that did note the thing the time and person and what opposition was made against it as in all heresies that haue truly sprong vp of new we can do If there could not a little ceremonie be added to the Masse but that it was set downe in historie when and by whom how could the whole substance of the Masse which consisteth in consecration oblation consumption of the sacred hoast be newly inuented and no mention made when where or by whom or that there was such an inuention at all If also historiographers were not afraid to note personall and priuate vices of Popes which they might well thinke those Popes would not willingly haue had published why should they haue feared to haue recorded anie alteration in religion which if it had bin had bene a thing done by themselues publikely in the view of the whole world So that we may well conclude that if Christian religion had since the Apostles time altered in Rome it would haue bene recorded in histories as other such alterations are and if they should now happen would be But no mention being made in anie storie that such an alteration was it is sure no such was at all no such change of religion being at all it is euident that the same faith and religion which was in S Pauls time hath alway continued and is there now that which was there then was the true faith as appeareth by that high commendation which S. Paul hath left written of it therefore that which is there now must needs be the true Catholicke faith and that company which professeth it must needs be the true Catholicke Church The Answer 1 It must be remembred that the point which the Iesuit in this place driueth at is to proue his Romish Church Catholicke that is denying no point of doctrine which in former times was vniuersally receiued of the Catholike Church but holding the very same without any change To proue this he hath here furnished a popular speech well conceited it seemeth by himself and much reported I perceiue by the vulgar of his side and because it fully expresseth the conceit of our countrie Papists touching the antiquitie of their religion and containeth many speeches vsed by them in maintenance of their heresie and omitteth nothing of that which can be said against vs in this point therefore I will answer it from point to point plainly and directly desiring the reader to marke me diligently and intreating my aduersary whosoeuer he be in the cause not to shut his eyes against reason when it is ready to conuince him nor to mistake any thing that I shall say but to apply it and compare it to that which is obiected as all Christian and moderate minded men in pursuite of the truth and peace ought to do 2 The whole is thus contracted There neuer was in times past nor neuer shall be in times present or to come any alteration from the true faith to grosse heresie such as the Roman religion is supposed to be but foure things fall out withall 1. Some space of time may be shewed in which the said heresie was not visibly known 2. The time may be assigned when it began to rise and the truth to faile 3. The persons are recorded that brought it in 4. The Bishops and people are knowne that note it resist lament and curse it But there is no record extant that any of these things happened to the faith of the present Church of Rome Ergo It is the ancient Catholicke faith without any change I answer that both the Propositions are false The first because many times the truth hath bene changed into error where the circumstances mentioned cannot be giuen The second because in many things holden by the Church of Rome at this day we can out of good records assigne the time of the alteration with the circumstances This my answer I will apply particularly to all that the Iesuite saith as it lieth in order and so confirme it reducing euery thing to one of the Propositions whereto it belongeth 3 First he requireth vs to shew some space of time wherein the Romane Church was not visibly knowne euer since Christ as he can shew many hundred yeares wherein our Church was not This demand is satisfied already in the 47. sect and shall be further answered in that which followeth where that which he saith to proue it is disproued And though the Protestants confesse their Church to haue bene inuisible as I haue expounded Digression 17. yet that will do the Iesuite no good because we obiect more against his Church then so which obiection he may easily assaile with bragges and confidence but can neuer answer with truth and good diuinitie as shall appeare 4 Next he biddeth vs shew when the Romane Church failed in the profession of the ancient faith which once it had Rom. 1.8 and who began the new wherto I answer that these two circumstances when and by whom may be shewed in diuers points which is sufficient to disproue all the rest See below nu 8. inde where I name both the time and persons that changed some points which being so there is no reason why the remainder of that religion the authors whereof are vnknowne should be iustified vnder pretence that we shew not the precise circumstances of the alteration for we giue sound and sufficient reason why we need not do it and to prepare the Iesuite and his partakers to the hearing thereof I propound a Plutarch that famous probleme which in times past the Greekes debated so curiously The ship Argos wherein Iason sailed for the golden fleece at his returne the voiage being ended was laid vp in the road for a monument where decaying by little and little they alwaies peeced it anew where it wore away till in the end the whole substance of the old vessell was gone and nothing remained thereof but onely the reparations successiuely made in the roome of the old Now the question was this whether this ship say it were Saint Peters to gratifie the Iesuite were the same that he sailed in when he liued or another new one diuers from it And whether my wise Athenian could precisely tell when
c. 9. pag 131. that the power Imperiall dependeth vpon the Popes authoritie and is subordinate to it and that the Pope hath power to remoue reuoke correct and punish Kings whose secular gouernment is not meerly necessary or expedient but when the Church cannot and this they say is to be holden with the right faith as the naturall morall and diuine law of God This is a peece of the present faith of the Church of Rome the execution and practise whereof affoordeth her such store of Martyrs in euery kingdome But that you may see how vainly they brag of their vncontrolled antiquitie marke what Waldensis hath left written almost three hundred yeares ago he b Tom. 1. p. 196. lib. 2. art 3. c. 78. saith The regall power of Princes is not by our mother the Church vsed to be set behind the priestly power as if it were nothing of it selfe but sprang from it and were the second after it They erre he saith that affirme the roote of earthly power hangeth so much on the Pope that by his commission the execution of the same is deriued to the Prince Thus he writeth in that booke which he calleth the DOCTRINE OF THE ANCIENT FAITH that we might see the Church of Rome holdeth some things which in the records of her owne Court are noted for Nouelties and late incrochments against the ancient faith 10 The first restraint that euer was made of Priests marriage was by Siritius the Bishop of Rome 380. yeares after Christ For before that time it was beleeued and practised that Priests might haue wiues as all other men and Siritius was the first that euer forbad it The first part of this which I say that before his time maried men exercised the ministerie is proued before Digress 49. num 4. and is further proued by the confession of our aduersaries themselues For Alphonsus c Aduers haeres verb. Sacerdot haeres 4. writeth that in the Primitiue Church it was obserued that he which was maried might be promoted to priesthood though it were not required of him that he should first be maried And he addeth that this custome preuailed till the times of the Nicene Councell The second part that Siritius was the first that forbad maried Priests appeareth first by the decree it selfe extant in d D. 82. plurim the Canon law next by the confession of our aduersaries For e Inuen l. 5. c. 4. Polydore affirmeth it and the Glosse vpon the f D. 84. Cum in praeterito Glos §. Qui sacrameÌ„ Canon law saith Siritius brought in the continencie of Priests and Deacons yea some affirme that of old before the time of Siritius Priests might contract mariage g Index Expur pag. 308. nu 26. This Glosse Pius Quintus the late Pope hath commanded to be wiped out because it is cleare against the Papacie but Nauclerus h Tom. 2. generat 13. pag. 537. saith in effect as much that Siritius commanded Deacons to be continent And Clictoueus i De continen sacerdot c. 4. Quem refertâ— Bellar. Greg. Valent. writeth that it is a commaundement of the Church first brought in by Siritius that maried men should not be ordained Priests vnlesse from that time forward they would containe Here he confesseth that Siritius brought in that k Greg. Valent. to 4. d. 9. q. 5. p. 5. § 1. p. 1571. a. which the Iesuites thinke to be the chiefest thing whereunto the law of single life bindeth Thus Siritius began the matter but yet l Inuen l. 5. c. 4. saith Polydore it could neuer be effected that their mariage should be taken away till Gregorie the seuenth came to be Pope in the yeare 1074. The which thing when he attempted in Germanie as m Sigeb anno 1074. Lambert pag. 201 207. Auentin annal l. 5 Naucler vol. 2. generat 36. Baron an 1074. n. 37. Sigon reg Ital. l. 9. anno 1074. the stories with one consent record he was resisted as one that brought in a new custome neuer receiued before Auentine writeth n Pag. 448. that in those dayes Priests had wiues openly as other men had and begat children their wiues being called by a seemly name Presbyterissae o Pag. 460. And when the Pope forbad them mariage this to many Bishops and other learned and good men seemed a new doctrine and a pestilent heresie as euer troubled any Christian kingdome And he saith the Bishops of Italy Germany and France met together and for this cause decreed that he had done against Christian pietie and deposed him for that among diuers other things he diuorced men and their wiues denying such as had their lawfull wiues to be Priests when yet in the meane time he admitted to the altars whoremongers adulterers and incestuous persons Let any man iudge if it had bene possible the Bishops and Cleargie of Italy France and Germanie should thus bitterly haue censured and withstood this doctrine of Hildebrand if the Church had receiued it alwayes before 11 The Images of the Trinitie p Posseâ—in biblioth l. 8. c. 16. Vasq adorat l. 2 disp 3. c. 3. Bellar c. 8. which the Church of Rome now vseth and adoreth came not in of seuen hundred yeares after Christ For q Can. 82. Carranz ibi the sixt generall Councell holden anno 687. forbiddeth the making of the holy Ghost in the likenesse of a Doue and r Apud Baron an 726. pag. 87. Gregorie the second liuing anno 726. in an Epistle to Leo Isauricus writeth that in his time they vsed not to paint or represent God the Father Vpon which words Baronius hath noted in the margent that AFTERWARDS the custome grew to paint God the Father and the holy Ghost in the Church If it grew afterwards then it was not vsed at the first 12 So likewise the beginning of all image worship was in the second Nicen Councell for Å¿ Act. 7. Zonar tom 3. pag. 95. Geo. Cedren Compen p. 387 that decreed it Whereas but a little before when Serenus a Bishop in France in detestation thereof had cast out of a Church and broken certaine images Gregory the Bishop of Rome t Lib 7. Ep. 109 wrote vnto him The zeale which you had that nothing made with hands should be worshipped we commend but we are of mind that you should not haue broken those images for painting is therefore vsed in Churches that they which are vnlearned might by sight reade vpon the wals that which in bookes they cannot Your brotherhood should therefore haue spared the breaking of them and yet withall haue kept the people from worshipping them that such as are simple might haue had meanes whereby to come to the knowledge of the story and yet the people not sinne in worshipping the picture Which words shew that howsoeuer he fauoured the historicall vse of images which we deny not to haue bene brought into the Church before his time
yet he condemned all worship of them as sinne which he could not haue done if the Church had beleeued the contrary And the proceeding of the Councell of Frankford against the Nicen immediatly after it was done with the mislike that most men then liuing had thereof and the generall grudge of all the Christian world against it sheweth this to be true that I say u Opus illustriss Caroli magni c. An. 1549. The booke of Charles the great x Bell. de imag c. 14. Baron an 794. nu 31. containing the acts of the Councell of Frankford and confuting that of Nice is extant And as soone as the decree of the Nicen Councell came abroade and was knowne the faithfull refused it and spake against it as against a new conceit neuer heard of before y Houeden coÌ„tinuat Bedae ann 792. a good Historiographer writeth that Charles the king of France sent ouer into England a booke containing the acts of a Synode he meaneth the second Nicen Councell directed to him from CoÌ„stantinople wherein out alas for griefe many things are found inconuenient and contrary to the true faith Specially because by the vniforme consent almost of all the Easterne Bishops no lesse then three hunndred or more it is confirmed that images should be adored Which thing Gods Church altogether detesteth Against which booke Albinus wrote an Epistle maruellously confirmed by the authority of the Scriptures and together with the booke offered it to the king of France in the name of our Bishops and Nobles The Bishop of Rhemes liuing at the same time z Refert Alan Cope dial 4. c. 18. p. 564. writeth thus In the time of the Emperour Charles by the commandement of the Apostolicke sea there was a generall Councell celebrated the said Emperour calling it wherein according to the path way of the Scriptures and tradition of our ancestors that false Synode of the Greeks was destroid and wholly abrogated And the Bishop of Orleance at the same time likewise a Ionas de cult imag lib. 1. writeth that the images of Saints and stories of diuine things may be painted in the Church not to be worshipped but to be an ornament and to bring into the minds of simple people things done and past But saith he to adore the creature or to giue it any portion of diuine honour we count a vile wickednesse and detest the doer of such a wickednesse and with open mouth we proclaime him worthy to be accursed Would so great Peers of the Church and that so vniuersally haue thus bitterly taxed the Nicen Councell if it had not brought in and begunne a new doctrine Did the Christian world thus exclaime when nothing was altered Wey their words well and you will not thinke it 13 The doctrine touching the merit of workes was begun lately by the Schoolemen for Waldensis b Sacramental tit 1. cap. 7. p. 30 saith it is Pelagianisme and chargeth them to haue inuented the termes of condignitie and congruitie thereby to vtter it And it may easily be knowne to be to by this that the said Schoolemen agree no better in it For it were not possible they should be so contrary one to another therein if it had bene a Catholicke truth receiued from the beginning without alteration 14 The Masse began not all at once but by degrees For the Latin language came not in where the people vnderstood it not till the time of Gregory six hundred yeares after Christ as c Declarat ad censur theol Paris p. 153. Erasmus affirmeth the Church in former times vsing the Seruice in the vulgar tong The transubstantiation now beleeued to be therin is acknowledged by Scotus and Biel to be no elder then the Councell of Lateran For so d Tom. 3. d 50 sâ—ct 1. p. 628. c. Suarez the Iesuite reporteth of theÌ„ which report our aduersaries are bouÌ„d to credit coming from the mouth of so great a man of their own side The sacrifice conceited to be made therin in the iudgement of diuers learned Papists was not done by Christ For e Instit moral l. 1â— c. 8. Azorius the Iesuite writeth that some Catholickes deny that Christ offered vp himselfe vnder the forme of bread and wine in his last Supper The which is true indeed and thence it followeth that the opinion of such a sacrifice is not founded on Christs deed but vpon some later inuention since him And it is very plaine that Thomas of Aquin three hundred yeares since knew it not For f Qu. 83. art 1. disputing how Christ is sacrificed in the Eucharist he answereth that he is said so to be in two respects First because the ministration of the sacrament is an image representing the passion of Christ which is his true immolation and images vse to be called by the names of those things wherof they are images SecoÌ„dly in respect of the effect of his passion because by the sacrament we are made partakers of the fruit of his passion and saith he as concerning this secoÌ„d maner it is proper to this sacrameÌ„t that Christ is immolated or sacrificed therein These reasons of his shew that he knew no such kind of sacrifice as the Church of Rome now defendeth because the celebration of the Eucharist being in his opinion but an image of the true sacrifice of Christ he could think it to be no true sacrifice vniuocally so called but onely by externall relatioÌ„ And saying again that Christ is sacrificed therin by reason we are made partakers of the fruit of his passion he sheweth clearly he knew no reall sacrifice because we are made partakers of that euen in Baptisme also where no maÌ„ imagins Christ to be sacrificed They that are acquainted with Thomas maner of writing wil soon perceiue that had he know nor beleeued such a sacrifice in the Masse as is now conceited he would haue vttered it in other more effectuall termes and expressed it as fully as the Iesuites haue done since him And touching the outward forme of the Masse I need say no more then Cusanus the Cardinall hath confessed g Ep 7. p. 857. He saith The Apostles made the sacrament of the Eucharist by saying the Pater noster as Saint Gregory affirmeth and that diuers formes were vsed before one Scolasticus came who composed that which at this day our Church vseth The which also is diuers according to the diuersitie of places But we which liue vnder the Church of Rome haue receiued the order of the Masse from the Bishops of Rome themselues who successiuely haue added thereunto one after another and so it commeth to be a perfect Seruice or liturgie This confession is enough to shew when many substantiall points were brought against former antiquitie into the Masse For at this day the Liturgie and rites thereof containe many substantiall errors inuocation of the dead commemoration and intercession for soules in Purgatorie adoration crossing c. all which by
be no more but u Bell. de amiss gra l. 5. c. 17. Andrad Ortho. expl l. 3. p. 217. the want of originall iustice and a certaine crookednesse of the will wherein he is borne which maketh him odious to God by nature exempting the concupiscence and corruption of nature that remaineth in the regenerate and all that are baptized as if it were no part of this or any sin Which is but a late deuice set abroach to maintaine the perfection and merit of our workes For the Maister of Sentences in his time x L. 2. d. 30. §. Nunc superest inde held it to be our naturall concupiscence expounding this concupiscence to be a qualitie in the soule arising from our flesh propagated to vs from our parents and stirring vs vp to sinne Thus according to the truth wherein the Iesuits now refuse him teaching originall sinne to be a habit distinguished from the naturall faculties of the soule and coming into them through the fall of Adam and there dwelling positiuely as a corrupt quality This opinion had y Alâ—iâ—â—ou l. 2. tract 2â— c 2. Greg. Arim 2. q. 30 art 2. Hen. Gandau quodl 2. q. 11. diuers partakers and Ariminensis that himselfe held it saith many both of his time and of old fauoured it Whereby it appeareth that the moderne opinion of our aduersaries was not the Catholicke receiued doctrine of that time And because then they were not so confident in their opinions as now they are there were othersome that held originall sinne to be nothing else but the sinne of Adam deriued to vs by the effects whereby we are made culpable by bearing the imputation of that which he did The which opinion is defectiue onely in this that it restraineth the sinne to that which is but one part thereof For it consisteth in this and more Yet it was holden in Lombards time as himselfe reporteth and since by z Pigh contr 1. p. 32 Catharin de casu hom peccat orig p. 182 no small men in the Church of Rome and Occham so liked it that he a 2. qu. vlt. v. professeth he would hold it but for the reuerence of some holy men which seeme to say that originall sinne is the want of that iustice which should be in vs. And Catharinus saith that hauing conferred it with many men exactly learned and good Catholickes they liked it exceedingly Whereby we may see the present opinion offered vs at this day by the Iesuites is not so vniuersall as they say it is when the former ages so litle fauoured it and if Catharinus say true the very age now running may also be iealous of it for any thing we know and remoue it againe when the maisters of their Schooles please as they formerly haue done Digression 52. Shewing that the present religion of the Romane Church was obserued and resisted in all ages as it came in and increased naming withall the Persons that made the resistance and the Points wherein and the Time when from fiftie yeares to fiftie throughout all ages since Christ compendiously obserued out of history for the satisfying of their error that so much conceit the antiquitie of Papistry and think it was neuer controlled till Luthers time 18 Againe the Iesuite with much rhetoricke and confidence asketh What voices what stirres what lamentations were heard when Rome brought in a new faith Were all asleep did none resist no Bishop preach no Doctor write against the alteration none to suffer martyrdome neuer a true hearted Christian to lament it no Historiographer neither Greeke nor Latin farre nor neare to make at least some obscure mention of such a matter in his commentaries You see what a face he setteth on the matter and yet all Histories confute him for I neuer saw ancient history Greeke or Latin and yet I haue seene and read those b Camp rat 7. Possen bibliot select l 7. c. 23. which our aduersaries reckon vp for the best most ancient but it containeth some notable memory of alterations made in the Romane Church obserued and lamented by some or other then liuing For which cause our aduersaries at this day haue taken exception against euery one of them and charged each particular author either with falsifying the truth themselues or with being falsified by others which needed not if they contained nothing in disproofe of that which here the Iesuit hath boasted Yea the Iesuite himselfe would lay this very imputation vpon them if he should be driuen to answer that which is produced out of them And then the case would be altered for he might say no more was there no Historiographer t Greek or Latin but you should see he would answer in another tune There are Historiographers Greeke and Latin farre and neare that haue mentioned such a matter but they are all liers For Eusebius Socrates and Sozomen were all 3. of theÌ„ heretickes and liers Nicephorus a lier Benno full of impudent lies Auentine a beastly lier Marianus Scotus a manifest lier Sigebert a lier for the whetstone O the fraud imposture villany of that he hath written And thus they will intertaine whatsoeuer is produced against them as I haue noted Digression 47. nu 12. and for the further manifestation of that I say there is not one of seuenteene histories reckoned vp by Posseuin for the chiefe but Caesar Baronius in his late Annals hath attainted him 19 Againe what need they make the matter so faire and so insolently call vpon vs to shew who resisted them when themselues haue destroied corrupted many authors whereby it should be shewne Auentine b Annal. Beâ—â— l. 5. pag. 455. writeth of Pope Hildebrand that for the cloaking of his ambition he deuised fables corrupted chronicles razed out the things that were done and adulterated the sacred oracles Thus they make away the euidence and then bid vs shew who resisted them Let them restore vs the writings of Wickliffe Dante 's Ockam Marsilius and others out of their ashes and Italian libraries where they lie buried and we will answer them For in the Popes owne Library are bookes both Latin and Greeke written against his primacie as is testified by c Dial. 4. c. 19. Alan Cope which is signe sufficient that the Papacie was resisted before Luther was borne yea Bristo in the preface of his Motiues writeth that scarce any peece or article of the Roman faith but by one or other first or last it hath bene called in question 20 This I will shew particularly in euery age so far as the title of this Digression bindeth me and the Iesuites demaund requireth WAS THERE NONE THAT WOVLD SPEAKE AGAINST IT NONE THAT NOTED IT For in the first 600 yeares there was no substantiall or fundamentall innouation receiued into the Church the present Romane faith touching such points being yet either vnhatched or receiued by knowne hereticks onely the mysterie of iniquitie d 2. Thess 2.7 that began to worke in
the Apostles time increased by the heresie and ignorance and superstition of some that dayly corrupted e Euseb hist l. 3. c. 32. l. 4. c. 22. Niceph. l. 4. c. 7. the truth For the stories remember vs of a saying of Hegesippus that the Church continued a virgin vndefiled as long as the Apostles liued but when that generation was passed the conspiracie of wicked heresie through the seducement of those which taught other doctrine tooke beginning But hereof f Act. 20.28 Phil. 3.18 the Apostles gaue warning euen with teares and g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil ep 70. the ancient Fathers complained that we may see the Papacie to haue bene resisted when it was yet in the Cockatrice egge 21 After 600. yeares were expired that the seuerall points of the true faith began one after another to be more grosly corrupted and changed by the Church of Rome in the first fiftie I name h Alphons v. imago Serenus the bishop of Marsils in France who brake the Images that began to be set vp in his Diocesse And Gregory the Bishop of Rome i L. 4. ep 32.34.38.39 resisting the supremacie and k Plat. Bonif. 3. the whole Greeke Church complaining when Phocas had first conferred it on Boniface 22 After 650. to 700 I name the sixt generall Councell l Sext. Syn. Can. 13. decreeing the mariage of Priests against the Church of Rome labouring to restraine it m Carranz in Can. 82. and forbidding to make the holy Ghost in the likenesse of a Doue n Concil Bracar 3. c. 1. The Councell holden in Portugall where the cup is appointed to be ministred to the people in the Sacrament against the practise of some that vsed to dip the bread and so giue it which was one beginning of the halfe Communion 23 After 700. to 750 I name o Synod c. 138. Zon. tom 3. pag. 84. the generall Councell of Constantinople vnder Leo Isaurus against Images p Illyric catal test tom 1. pag. 633. and Clemens Scotus and Adelbartus who preached against the supremacie traditions images in the defence of Priests mariage also against Purgatory and Masses for the dead and were therfore persecuted by Zachary the Pope which is the reason why in some histories they are so hardly censured 24 After 750. to 800 I name q Zon. tom 3. pag. 88. Synod c. 141. the Councell of Constantinople vnder Constantinus Copronymus and r Rhegino chro l. 2. of Franckford vnder Charles the great against images and the booke yet extant that he caused to be made against the second Nicene Councell with another set forth by Ludouicus his sonne to the same effect both which are to be seene at this day 25 After 800. to 850 I name Ioannes Scotus a great learned man Å¿ Danae resp de Euchar. l. 1. c. 1. who resisting the reall presence which in that time some priuate men began to set on foote was therefore murdered The same time Bertram also writ against it whose booke is extant Trâ—heinius t Catal. script saith of him that he was a man very skilfull in the Scriptures exceedingly learned and of a holy life u Ionas Aurel. de cult imag Claudius the Bishop of Towers in France resisted Images worship of Saints and pilgrimage x Anast vit Pont. in Serg. 2. Lotharius the Emperour reduced the Pope to the obedience of the Empire for which cause he sent three Archbishops twentie Bishops and diuers noble men to Rome who disputed against him and confuted him 26 After 850. to 900 I name Volutianus a Bishop that wrote to Nicolas the first in the defence of Priests mariage y Ep. Nicol ad Michael Michael the Emperour and Phorius the Patriarke of Constantinople resisting the Popes supremacie z Anast in Nicol 1. as also did the Bishop of Rauenna 27 After 900. to 950 and so forward such abuses were noted in the Church of Rome that a Fascic temp pag. 68. an ancient historie mentioning the same complaineth Alas alas Lord God how is gold obscured and the colour changed What offences do we reade to haue happened about these times euen in the holy Apostolicke seate which hitherto with such zeale thou preseruedst What contentions emulations sects enuies ambitions intrusions persecutions O the worst time that euer was wherein the holy failed and truths are diminished from the sonnes of men To the same effect b An. 912. nu 8. writeth Baronius What was then the face of the holy Romane Church how filthy was it when potent and withall base whores bare all the sway at Rome at whose lust seas were changed Bishops were bestowed and that which is horrible to heare and not to be vttered their louers were thrust into Saint Peters chaire In such times as these were the Reader may easily thinke there was matter enough in the Romane Church that deserued resistance As c Osbern vit S. Odonis quem refert Fox in Martyrol pag. 1039. certaine of the English Clergie maintained the Sacrament to be onely a figure of the bodie and bloud of Christ against the reall presence then increasing 28 After 950. to 1000 we haue d Sigon Reg. Ital. l. 7. an 963. Otho the great that deposed Iohn the Pope and assumed into his hands the nominating and making of Popes hereafter which was a manifest resistance made against the growth of the Primacie e Homil. Saxon Aelfr Aelfricus the Archbishop of Canterbury that preached and published his homilies against the reall presence coming in And I name f Refert Baron an 992. nu 22. Arnulphus who in a Synode holden at Rhemes noted the Pope to be Antichrist O Rome saith he to be lamented which to our ancestors yeeldedst shining lights of Fathers in our time sendest monstrous darknes which in the age to come shall be infamous What ô ye reuerend fathers what I say thinke ye him to be which sitteth thus in a loftie throne in purple robes and glittering gold Certainly if he be voide of charitie lifted and puffed vp onely with knowledge he is Antichrist sitting in the temple of God and shewing himselfe as if he were God but if he want both charitie and knowledge then is he an idol and to seeke to him for answer is to enquire of the marble stones 29 After 1000. to 1050 I name Rodulfus Ardeus preaching against g Homil. Dominic in Sept. 18. Dominic post Trin. ho. 1. merits and h 18. Dom Trin. hom 2. abilitie to keepe the law i His l. 2. c. 4. queÌ„ refert Baron Glaber Rodulphus that wrote how the Bishop of Rome should haue nothing to do in another mans Diocesse the which he also saith was the opinion of all the Prelates in France k Baron an 100 4. nu 5. Leuthericus an Archbishop in France denying the reall presence 30 After 1050. to 1100 I name l D.
dead the signe of the crosse the opinion of freewill at the first coming in were so farre from being applyed to those vile purposes whereto the Church of Rome now bendeth them that they might endure them and we refuse them and yet be both of one religion 5 But why doth the Iesuite assume adoration and images for examples of that which came in without controllement was he disposed thus to prostitute his owne cause was there no example he could make choise of but these when the world neuer knew any innouation more famously and visibly noted then these Did not a Can. 36. the Elibertine Councell and b Epist ad Ioan. Epiphanius sufficiently point at the coming in of Images And when the Nicen Councell had allowed them to be worshipped did not Charles the great in a generall Councell of three hundred Bishops holden at Frankford abrogate the decrees of Nice againe and writ a booke against them And did not c An. 794. nu 39 by Baronius his owne confession the most learned men and famous of that age speake against the Nicen Councell Walafridus Strabo Ionas the Archbishop of Orleance Hincmarus the Archbishop of Rhemes yea another whole Synode vnder Lewis the first I know he excuseth it and d Geneb chronol an 744. Bellar. â—mag c. 14. others with him by this that the Councels of Frankford and Paris and these learned men did mistake the definition of the Nicen Councell but this is a bankrupt shift confuted by e Suar. tom 1. d. 54. sect 3. Vasqu adorat l. 2. nu 228. as learned of their owne side as themselues And therefore the Protestants condemning the worship of images follow the ancient Church that resisted it 6 And wheÌ„ we say the vse of images in the Church of Rome is idolatry and that the Papists worship stockes and stones as the Painims did this is neither ignorantly nor maliciously spoken Not maliciously though merily for f Adâ— valen c. 6 Tertullian saith touching such like absurdities of the Valentinian hereticks the matter it self somtime requireth that we laugh at it Many things deserue to be conuinced that with our graue doing therof we seeme not to reuerence them Vanitie and mirth are neare sib Let the truth laugh because she is ioyfull and iest with her aduersaries because she is secure that when we say merrily the Papists worship stockes and stones our words be not taken as vttered in malice And we speake not ignorantly but know what we say and can giue a reason for it For g Exod. 20.4 Deut. 4 15. Rom. 1.23 to erect and worship images of the inuisible God is idolatrie or if that be denied yet vnlawfull by h Duran 3. d. 9. q. 2. ad 4. Peres de tradit part 3 pag. 222. the confession of learned Papists themselues though i Bell. imag c. 8. the Church of Rome now vse it 7 Againe I thinke no Papist will deny but his crosse and crucifixe for example is a stocke or a stone or such a like mettall and yet the Iesuites say k Coster Ench. that all the honour that is due to the samplar is giuen to the image l Bell. imag c. 22 and it is so giuen that the image staieth and limiteth it in it selfe as it is an image and not onely as it representeth the samplar m Greg. Val. tom 4. 345. themselues after their maner being properly * Terminus the compasse of the worship though not of themselues but in respect of the samplar and thus the images of Christ must be adored with diuine honour per aliud The which is now the current doctrine of the Church of Rome saue that n Bell. imag c. 22. Suar. tom 1. d. 54. sect 4. some wiser then other some and possible their conscience checking them thinke it no wholesome forme of words for the pulpit Againe in the Masse-book is a praier to the crosse All haile ô crosse our onely hope c. Wherein some things being spoken which can be meant of nothing but the very wood it selfe as this Thou onely wert worthy to beare the ransome of the world ô faithfull crosse only thou art the noble tree among all it is plaine that euen a blocke and a stocke is adored with Gods honor as was vsed among the Painims For euen they in much of their idolatrie did no more in that many of their idols were the image of the true God and so reputed and worshipped by them respectiuely o Act. 17.23 and with relation to God For p Baâ—o an 52. nu 9. Peres tradit part 3. pag. 225. the altar at Athens was dedicated to p Baâ—o an 52. nu 9. Peres tradit part 3. pag. 225. the same God whom Paul preached and it is the profession of q Dion Chrys ser 12. Olymp. Sozo l. 7. c. 15. Athenag Leg. pag. 20 the learned Gentiles that their images were dedicated to the true God the author of life and giuer of all good things the common Father and Sauiour of mankind whom in those images they worshipped reputing the images themselues but stockes and stones Seneca r Qu. natural l. 2. c. 45. saith By Iupiter standing in the Capitoll with lightning in his hand they vnderstand the Preseruer and Gouernor of all things the Soule and Spirit the Master and Maker of all the world to whom euery name agreeth Few or none among them Å¿ Vbi supra saith Peresius thought the matter of their idols so grauen to be Gods They had many idols whereby they represented the true God Yea t Ortho. expl l. 3. pag. 289. saith Andradius many among them vehemently abhorred the multitude of gods and in their mind and thought religiously worshipped that one God whom with daily meditation and all the power of their mind they sought in him they put all their hope him they alwaies studied to please With this conceit the Painims worshipped their images u Rom. 1.23 and yet are condeÌ„ned of idolatrie Now I assume But the Papists do the very same in the worship of their images acknowledging them indeed to be but images of God and his Saints but yet worshipping theÌ„ as much as the Gentiles did theirs The Papists therefore in the vse of their images commit idolatry and worship stocks and stones as the Gentiles did 8 But the Iesuite needeth not take this vnkindly For his x Vasqu adora l. 3. disp 1. c. 2. 3. Iesuites write that not an image onely or a holy thing may be worshipped with the same adoration that is giuen to God but euen any other thing in the world whether liuing or without life As for example an Angell a man the Sunne Moone and Starres the earth yea * Ipso ligno Lapides de modulo straminis a stocke a stone or a little straw that the Iesuite no longer scorne the imputation of worshipping stockes and stones Yea Cornelius Agrippa
hath left y De occult Philosoph l. 3. c. 15. written that certaine I dare scarce report it my aduersaries are so impatient in hearing such things but yet I will say it againe Cornelius Agrippa a great learned Papist hath left it written that certain of the Schoolmen naming Thomas of Aquin and Aureolus defended that the very starres in the firmament might be worshipped and called vpon to helpe vs but onely for doubt of giuing occasion to idolatrie not that it were idolatry in their conceit so to do but it might giue occasion of idolatrie possible as cutting of throates giueth occasion of murther 9 Touching adoration of the sacrament which is the Iesuites other example of things reputed by the Protestants for no small errors in the Church of Rome we count is grosse superstition indeed and shew the time when it came in For it is a late inuention following vpon the conceit of the reall presence and prescribed 1220. yeares after Christ by z C Saâ—e de celebrat missarum Honorius the third and so was resisted by all those that withstood the reall presence And if we cal it heathenish superstition thus to adore bread and wine we are to be borne with For if the oblation of bread and wine a Iul. Firmic de erroâ—e profa relig Iustin Mart. apol 2. vsed by the Gentiles in their sacrifices to Mithra were idolatrie what is the worshipping euen with diuine honour of that which is no other for substance then that which the Gentiles offered Besides the lawfulnesse of adoration dependeth vpon the truth of reall presence which being ouerthrowne the adoration cannot be excused And that which is more supposing there were such a presence in the sacrament yet according to the doctrine of the Church of Rome no man can be certaine when it is that he might adore without error For b Sum. Rosell verbo Euchar. 3. nu 47. they teach that the Priests intention is it that worketh For if he should say the words of consecration without intention to consecrate the bread and wine he should effect nothing c Fr. Ouand 4. or if he intend to consecrate but one hoast and there chance to be two or more theÌ„ nothing is consecrated at al. In which cases and the like there must needs be idolatrie at least somtimes in the adoration because though there be no doubt but Christ is really present vnder the forme rightly consecrated yet it may be doubted whether they be consecrated effectually or no for if they be not theÌ„ nothing is worshipped but the bare bread For remedy wherof d Hâ—lens 8. q. 30 memb 3. art 1. §. 3. Bonaue 3. d. 24. art 1. q. 1 they teach this poore shift to adore vpon condition if the due forme in consecrating be obserued e Panorm c. Sane de celebr missarum And they giue the Priest an Item that if he be called in the night season to houzell the sicke and there spend all his hoasts then as he cometh homeward he must put out the candle and go darklong lest the people adore the emptie tabernacle Againe it is f Omnes enim eodem modo de speciebus sacramenti sicut de imaginibus philosophari debent Vasq adorat l. 2. nu 357. confessed that the supposed formes of bread and wine are adored with the same honor that is giuen to Christ yea g Vasqu ib. nu 359. Resert some thinke without referring that honour to Christ contained vnder them but staying it in the formes The which being so then the adoration of the sacrament is culpable of the same idolatry euery way that the worship of images is which I haue proued to be heathenish 10 That which the Iesuite toucheth by the way how the Protestants hold the Eucharist really to be but a bare peece of bread is a lie because they hold the Eucharist to consist of two parts the outward elements and the inward matter thereby conferred to vs. This last we call neither bare bread nor bread at all but the flesh of Christ that was giuen for vs and it is infallibly conioyned with the bread by a sacramentall relation being as truly present therewith to the worthy receiuer as the bread it selfe though not in the same manner For when land is conueied by writing and seale though it be not really contained in the wax and parchment but lieth peraduenture an hundred miles off yet is it truely present and thereby infallibly giuen to him with whom the couenant is made And he that should account such a conueyance executed but bare parchment would be refuted by euery tenant in the countrey who esteeme their leases to haue the ground so vnited to them by vertue of the bargaine passed betweene their Lord and them that thereby they can occupy it safely and maintaine their right against all intruders that would molest them So is it in the sacrament whose outward element if we call bread so did our Sauiour and his Apostles and the ancient Church before vs. For Saint Paul saith h 2. Cor. 1â— 16 the bread that we breake is the communion of the body of Christ and i 1. Cor. 11. so often as ye eate this bread And Iustin Martyr i Apol. 2. paâ— 76. saith the Ministers deliuer to all that are present of the sanctified bread But bare bread we call it not saue onely in respect of the naturall substance which it retaineth euen after consecration and when it is ministred to persons vnworthy For if a conueyance made to Peter lying vpon the table be giuen to Richard or if Richard fraudulently take it away he receiueth nothing but bare waxe and parchment by reason the couenant was not made with him but Peter He is not the partie that hath the right though to Peter it be a further matter then bare parchment 11 But if the Iesuite would needs haue bene censuring such as speake vndecently of the Eucharist he might haue looked nearer home in his owne Church k Verum esse huiusmodi apparitiones posse saepe fieri virtute daemonis Suar. tom 3. l. 55. sect 1. where it is holden that those very apparitions of flesh and bloud in the Sacrament which they say are sometime seene and are vsed as an argument to proue the reall presence may be done by the power of the diuell And l Caâ—telae Missae where they teach that a man hauing receiued his maker may vomit him vp againe and m Tho. 3. q. 80. art 3. ad 3. Suar. tom 3. d. 62. s 2. where it goeth for currant that a brute beast as a dog may eate the bodie of Christ These speeches are foule and deserue more reproofe then that which saith the externall element in the Eucharist for naturall substance is but bare bread as the water in baptisme for naturall substance is but bare water though by diuine institution they be eleuated to be the sacred misteries of the
on the South or the sea and Aethiopia the ninetie seuenth of the Patriarkes the successor of Saint Marke the Euangelist Wherein we see the outward succession to remaine in that Church as entire as it doth in Rome and yet the Iesuite will not grant the same and such as communicate with it to be the true Apostolike Church that hath the true faith 3 And touching this outward succession because it is so much stood vpon I say it is not so entire as is pretended but certaine things may be obiected against it which are sufficient to take it way and plainly proue it to haue bene interrupted The which for the satisfaction of such as are desirous to looke into this matter I will briefly set downe in the digression ensuing Digression 53. Obiecting seuen things against the succession of Popes in the Sea of Rome whereby the same is clearely demonstrated to haue bene interrupted and not to be any certaine or infallible succession 4 First I haue shewed Digression 29. nu 38. that our aduersaries themselues haue no diuine authoritie but onely such as resteth vpon vncertaine proofs to conuince that the Bishop of Rome rather then of Antioch for example is Saint Peters successor For allow them that Peter himselfe was Bishop of Rome and appointed his successor to be the head of his Church after his death which he neuer did yet is there no infallible certaintie that this successor is the Pope Canus f Loc. l. 6. c. 8. saith it is proued but either by history or tradition and g Alphons haeres l. 1. c. 9. another learned Papist coÌ„cludeth that no man is bound to beleeue this or that Pope to be Saint Peters successor The which vncertaintie sheweth the succession of the Present Pope or any other before him to be indemonstrable 5 Secondly supposing Peter were Bishop of Rome yet there is no certaintie who succeeded him and one another a good while after h Euseb châ—on an 70. Opt. l. 2. Some say Linus succeeded Peter i Hier. script eccl in Clem. c. 52. in Esa Marian Scot an 71 Some Clemens k Refert Baro. an 69. Some that neither but Cletus l 8. q. 1. Si Petr. Maria Scot. an 71. Luit prand vit Pont. in Clem. Others say Linus and Cletus were Bishops vnder Peter in his life time but had no power of binding and loosing m Disputat hoc mundus quartus fucritne secundus Gab. lect 32. Touching Clemens all things are vncertaine n Fra. Agricol de primat Some lay the succession thus Linus Clemens Cletus Anacletus o Baro. ann 69. n. 42. Some thus Linus Cletus Clemens Anacletus p Tertull. carm l. 3. Some thus Linus Cletus Anacletus Clemens q Onuph annot ad Clem. Some thus Clemens Cletus Anacletus leauing out Linus r Optat. l. 2. Aug. ep 165. Some thus Linus Clemens Anacletus Euaristus leauing out Cletus Some thus Linus Cletus Clemens Euaristus leauing out Anacletus Here we see all things are intricate and no certaintie can be had The like may be obserued in the lower parts of the succession following 6 Thirdly the Sea hath bene voide a good space together without any Pope at all Å¿ Baro. an 53. n. 28. Ann. 253. vpon the death of Fabian it was voide one yeare and some moneths t Anastas in Honor. Anno 638. when Honorius died it was void one yeare seuen moneths and seuenteene daies Ann. 682. u Anastas in Agatho vpon the death of Agatho it was void one yeare seuen moneths and fiue daies Ann. 767. x Anastas in Paul vpon the death of Paul it was void one yeare and a moneth Baronius y An. 853. n. 63. saith It hath fallen out that it hath bene void above two yeares and fiue moneths the election hauing bene delaied through contention z Suppur ann 296. And in Martinus Polonus it is noted in the margent that the Papacy ceassed seuen yeares six moneths and fifteene daies These vacations cannot be denied and therefore the succession hath bene interrupted because at that time the supposed Head that should succeed was wanting 7 Fourthly about the yeare 850 a woman succeeded that in the habit of a man continued Pope two yeares and fiue moneths vntill being gotten with child she died in trauell in the open streets as she went on procession This is recorded by so many a Marian Scot. an 854. Martin Polo an 855. Palmer Floren. an 854. Sigeb an 854. Laoâ—ic Chalcocondyl reb Tuâ—c l 6 p. 411. Anton. hist part 2. tiâ— 16 c. 1. §. 7. Coel. Rho digni lect antiqu l. 8. c. 1. Historiographers and all Papists them selues some few excepted that receiued it froÌ„ them that now it is too late for the Iesuites to controll it And I care not though Anastasius that liued in Rome the same time wheÌ„ this was and writ the Popes liues mentioneth it not in his booke b Onuph annot Ioan. 8. Bell. Ro. Pont. l. 3 c. vlt. Baron ann 85â— n. 64. which is the best argument our aduersaries haue against it For Anastasius his booke is of small credit with themselues c Praefat. ad lecto He that put it foorth saith himselfe that it is a question among the learned whether this Anastasius be the true author of all the liues contained in the booke For Platina Trithemius and Onuphrius and others thinke Damasus writ their liues that were from S. Peter to himselfe Which being true then it is not certaine that Anastasius liuing in Rome when Ioan should be Pope wrote euery thing in that booke He saith that by reason of the often contradictions contained in the booke Baronius suspecteth it was coÌ„piled by more writers then one by two at least He saith many things are affirmed contrary to the truth which can be proued by the testimony of no graue or ancient author many slips in Chronagraphy are therin and many things repugnant and not agreeing together in many places other men haue added or detracted He saith it may not be denied that in the copy there are places so intricate that there is no hope to get out And he confesseth that after the life of Hadrian the second the liues of three Popes are omitted that went betweene him and Stephen the sixth as the life of Ioan is omitted that should haue gone betweene the liues of Leo the fourth and Bennet the third Yea d an 739. n. 6. Baronius in his owne fauour can espy that many things are fouÌ„d in others which Anastasius hath omitted but we are whooped at for saying so thogh we bring the testimony of e Martin Polo Sigeb Palmer Florent Fascic temp Anton. Volateran diuers authors that say she was put not in the catologue of Popes for the turpitude of the thing which might be the reason why Anastasius or others mention not the story For what should the Popes Library keeper do writing her
a Preacher of the Gospell what murthers riots whoredomes periuries scandalous courses did he liue in as many Popes haue done and the top-gallant of the Romish clergy 5 They say he married a Nun after he and she had vowed to the contrary But this is a silly accusation for the Pope hath dispensed with many to do the like and it is a ruled case in the Schooles that the solemne vow of continencie may be dispensed with And therefore in this point they offended no further but in marrying without the Popes licence supposing the libertie of marriage depended on his permission which licence if he had purchased then the fault should haue bene none although he had married his owne sister by the dispensation of Martin the fift And so all the rest of his faults if they be inquired into will proue to be nothing else but certaine trespasses against the Popes corrupt canons 6 Touching his death you see the Iesuite speaketh suspitiously reade prodigious tales in the bookes of our aduersaries which I will set downe by and by but they which saw him die and accompanied him to his graâ—e thus report it from whose mouths we haue it f Sleida comment l. 16. Lonicer theat hâ—st pag. 244. written Being ill at case yet nowtwithstanding the last day of his life he came out to dinner and also to supper what time he had much comfortable speech concerning the life to come and this among other that as â—ldam in Paradise when the woman was brought vnto him did not aske who she was or whence she came but presently knew her to be flesh of his flesh and bone of his bone by reason he was filled with the holy Ghost and indued with the true knowledge of God So we in the next life being renued by Christ shall know our parents wiues and children much more perfectly then Adam at that time knew wife After supper he prayed as his custome was priuately by himselfâ— in which time the paine of his brest that had long troubled him began to increase but â—â—ting laid on his bed and hauing taken some of an Vnicorns horne in wine he slept soundly by the space of two houres and being awaked he was had into his owne chamber saying as he went into thy hands ô God do I commend my spirit for thou ô God of truth hast redeemed me Soone after he gaue himselfe to rest but first saluted his friends that were present saying also to them Pray God that he will preserue vnto vs the doctrine of his Gospell for the Pope and Trent Councell are in hand with grieuous things And when he had said this he began to sleepe but the force of his disease awakening him something after midnight he began to complaine of the stopping in his brest and to feele death coming vpon him Whereupon he fell to prayer vsing these words Heauenly Father who art God and the Father of our Lord Iesus Christ and the God of all comfort I giue thee thanks for that thou hast reuealed thy Sonne Christ vnto me in whom I haue beleeued whom I haue professed loued and preached and whom the Bishop of Rome and the rest of the wicked persecute and reproach I beseech thee my Lord Iesus Christ receiue my poore soule And heauenly Father though I be taken out of this life and shall lay downe this my body yet I beleeue assuredly that I shall remaine for euer with thee and that none shall be able to plucke me out of thy hands Hauing ended this praier he repeated the 16. verse of the 3. chapter of Saint Iohn So God loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life And then the 20. verse of the 68. Psalme Our God is the God that saueth vs euen the Lord God that deliuereth from death And not long after this he commended his soule into the hands of God two or three times ouer with shew of much comfort vntill as a man falling asleepe by little and little he departed this life the standers by perceiuing no paine to vexe him This was the end of that good man whose memory shall be precious in the Church for euer and there kept greene and florishing as the rod of Aaron laid vp in the tabernacle the same time being present by him the Earle of Mansfield and other noble men Iustus Ionas Michael Coelius Ioannes Aurifaber and many more who haue testified these things to be true and accompanied his body to Wittenberge where by the appointment of the Prince Elector he was honourably buried in the Tower Church and with great lamentation of many Bugenhagius making the funerall Sermon and Melancthon the Oration 7 This the Iesuite is bound to beleeue because it is testified by such as were present and not the malicious reports of his deadly enemies that made them on their fingers ends wherein there is not so much as common likelihood to maintain them For let it be tried whether the talesensuing be probable g Cocl vit Lutheri Pontac Burde an 1544. Lindan fuga idol p. 80. c. 8. Caluinotur cism pag. 957. Defence of the Cens p. 66. Bel. c. That going to bed merry and drunke he was found the next morning dead in his bed his body being blacke and his tong hanging forth as if he had bene strangled which some thinke was done by the diuell some by his wife And that as they bare him to the Church to bury him his body so smelt that they were faine to throw it in a ditch and go their waies For these things sauour of the mint Thyrraeus the Iesuite h De Daemo niac part 1. Thes 99. telleth how the same day Luther died many that were possessed of diuels in a towne of Brabant were on a sodaine deliuered and not long after possessed againe And when it was demanded of the diuels where they had bene they answered that by the appointment of their Prince they were called forth to the funerall of Luther And this was proued to be true because a seruant of Luthers that was in the chamber when he died opening a casement to take in the aire saw neare vnto him a great number of blacke spirits hopping and dancing The which is a mery tale saue that it was made betweene the diuell and the exorcist and crosseth the former for if Luthers seruant was in the chamber by him when he died then he was not strangled suddenly by his wife in the night and if the spirits departed out of the possessed to go to his buriall then belike he was buried and not left in a ditch 8 But the furie of his enemies was so great against him that not able to conceale these tales made against him till he was dead they published them in print in his life time which notably conuinceth them of slander and malice The copy of which newes I heare set downe that such as haue read the
horses a Bishop of ten yeares old and made Bishops for mony He put out his godfathers eyes cut off his Cardinals members one mans tongue he cut out and maimed two Cardinals more cutting off ones nose and anothers hand t Anton. chro part 2. tit 16. c. 1. § 16. Fascic temp an 944. Baron ann 964. n. 17. in the end as he was committing adultery with a mans wife he was sodainly slaine by the diuell and died without repentance 10 I could giue the like exaÌ„ples of many more but Alexander the sixt that was Pope about one hundred yeares ago shall serue the turne Machiauel u De Principe c. 18. writeth of him that he did nothing but play the deceiuer of mankinde he gaue his mind to nothing but villany and fraud whereby to deceiue men * Onuph vit Alex. vi Guicci hist l. 1. He got the Papacie by Simony buying the consent of the Cardinals that after smarted for it The king of Naples signified to the queene his wife with teares when he heard of his election that there was a Pope created who would be the bane of Italie and of the whole commonweale of Italy y Stultissime PontificeÌ„ creatum exitio tandem cunctis futurum non falsi vates denuntiarunt Onuph the which was also the generall conceit of all men Guicciardin z Lib. 6. saith He was a Serpent that with his poysoned infidelitie and horrible examples of crueltie luxury and monstrous couetousnesse selling without distinction things holy and profane had infected all the world a Lib. 1. His manners and customes were dishonest little sinceritie in his administrations no shame in his face small truth in his words little faith in his heart and lesse religion in his opinions All his actions were defiled with vnsatiable couetousnesse immoderate ambition barbarous crueltie He was not ashamed contrary to the custome of former Popes who to cast some colour ouer their infamy were wont to call theÌ„ their nephews to cal his sons his children and for such to expresse them to the world b Lib. 3. The bruite went that in the loue of his owne daughter Lucretia were concurrent not onely his two sonnes the Duke of Candy and the Cardinall of Valence but himselfe also that was her father who as soone as he was chosen Pope tooke her from her husband and maried her to the Lord of Pesere but not able to suffer her husband to be his corriuall he dissolued that mariage also and tooke her to himselfe by vertue of S. Peters keyes c Lib. 6. Onup It was among other graces his naturall custome to vse poysenings not onely to be reuenged of his enemies but also to despoile the wealthie Cardinals of their riches And this he spared not to do against his dearest friends till at the last hauing a purpose at a banket to poison diuerse Cardinals and for that end appointed his cup-bearer to giue attendance with the wine made readie for the nonce who mistaking his bottle gaue the poisoned cup to him was thus himselfe dispatched by the iust iudgement of God that had purposed to murder his frieÌ„ds that he might be their heire 11 I am afraid I haue bene to bold in medling with these matters For the Church of Rome hath a law within her selfe d D. 40. Non ncs glos §. quiâ— enim that it is sacriledge to reason about the Popes doings whose murders are excused like Sampsons and thefts like the Hebrewes and adulteries like Iacobs e Qualis qualis autem fuerit Sleidanus sacra mentarius haereticus dignus non fuit qui illum reprehenderet Sur. comment an 1547. saith thus of Sleidan because be reported such like matter of Paul the third as Guicciardin doth of Alexander And our aduersaries thinke whatsoeuer their Popes be yet such sacramentarie heretickes as we are be not worthie to reproue them and therefore the good and courteous reader shall be at liberty whether he will expound my narration as a reproofe of the Pope which were dangerous or as a bare report of the conceit which all men euen his best friends haue of his Popes which I make for no other intent but to shew that Luther liued died an honester man then anie Pope of Rome in his dayes For Guicciardine f Lib. 16. saith the goodnesse of the Pope is then commended when it exceeds not the wickednesse of other men that we may know how rare a thing it is for the Bishop of Rome to be good The which when our aduersaries see they should desist from their veine of railing against vs and by holding them close to the argument they should maintaine their cause or else for euer hold their peace § 58. But how shall one preach truly at least in all points nisi mittatur vnlesse he be sent of God But how should we know that Luther or Caluin or anie other that would needs leape out of the Church and leaue that companie wherein was vndoubted lawfull succession and by succession lawful mission or sending from God How should we I say know that these men teaching new and contrarie doctrine were sent of God Nay certainly we may be most sure they were not sent of God For since almightie God hath by his Sonne planted a Churâ—â—â—n earth which euer shall be vntill the worlds end and hath put in his Church a visible succession of ordinarie Pastors which he will alwayes with the assistance of himselfe and of his holy Spirit as hath bene proued so guide that they shall neuer vniuersally faile to teach the true faith and to preserue the people from error we are not now to expect anie sent from God to instruct the people but such onely as came in this ordinarie maner by lawfull succession order and calling as S Paul saith Heb. 5. Nec sibi sumat honorem sed qui vocatur â Deo tanquam Aaron to wit visibly and with peculiar consecration as his was Leuit. 8. to which accordeth that which we reade 2. Paralip 26. vers 18. whereas Azanas said to Ozias the king Non est tui officij Ozia vt adoleas incensum sed sacerdotum hoc est filiorum Aaron qui consecrati sunt ad huiusmodi ministerium Egredere de sanctuario c. Which bidding when Ozias contemned and would not obey he was presently smitten with a leprosie and then being terrified feeling the punishment inflicted by our Lord he hastened away as in the same place is said By which place doth plainly appeare that it doth not belong to anie other to do priestly functions as to offer incense or sacrifice to God or to take vpon them authoritie to preach instruct and teach the people but onely to Priests called visibly consecrated for this peculiar purpose as Aaron and his children were For though the priesthood of the Pastors of the new law be not Aaronicall yet it agreeth with the priesthood of Aaron according to S.
there was any hope from his errors Num tu solus sapu Art thou onely wise The Answer 1 The Protestants will readily yeeld that we ought to giue more credit to the vniuersall company of Catholickes that haue bin in all times spread ouer the world in all places then to one priuate man or some few his fellowes as the Iesuite requireth but when they haue done they will tell him again that he and his faction is not that company nor Luther and themselues those priuate men I grant the Papacy was spread ouer the world as the frogs were spread ouer all Egypt and the multitudes great that followed it but the Catholicke company is not defined by that as Luther and we are not proued to be priuate men either because we were but a few or because we stood opposed to the Church of Rome 2 But the next point is false Vox populi est vox Dei It should be Vox populi Dei est vox Dei but then the Iesuite will be troubled to assure vs that he and his people are this populus Dei They are a Apoc. 17.15 populus turbae gentes linguae But that will do them no good maruell if it condemne them not But yet he hath englished his vox populi false For all men say it not that Papistry is the truth but as I haue shewed in all ages many haue misliked it and at this day do and most heauily complained vnder the burthen of it and long wished for the reformation that God wrought in Luthers time Who opposed himselfe I grant against many but not against all in his time and much lesse against the generall voice of ancient times which saw not the Papacy And the obiectiō mētioned by Luther to haue bene made vnto him in his minde when he began against the Pope was not any worke of Gods spirit to reclaime him from his error which was none but it was the temptation of the flesh that set before his eyes what iudgement the world would giue of his doings which alwaies pleadeth for the multitude and stumbleth at the litle flocke of Christ The which thought his heart apprehending but not following his case was all one with b Exod. 4.1.10 Moses c Ier. 1.6 and Ieremie that were not a little troubled when God would send them so few against so great multitudes Luther wanted neither the diuel nor men to hinder him § 61. Luthers words be these Praefat. de abroganda Missa priuata ad fratres August ord in Coenob Wittenberg Quoties mihi palpitauit tremulū cor reprehendens obiecit fortissimum illud argumentum Tu solus sapis Totne errant vniuersi Tot secula ignorauerunt Quid si tu erres tot tecum in errorem trahis damnandos aeternaliter How often said he did my trembling heart pant and reprehēding me did obiect that most strong forcible argument Art thou alone wise Haue there so many vniuersally erred Haue so many ages bene blind liued in ignorance What rather if thou thy selfe erre and drawest so many after thee into errors who for this cause shall be damned eternally This did almightie God obiect to Luther and this may well be obiected to anie priuate man or anie few that leauing the Kings streete or beaten way of the Catholike Church will seeke out a by-path as being in their conceit a better and easier and more direct way to heauen to them I say may be said Are you onely wise Are all the rest in all former ages fooles Haue you onely after so many hundred yeares after Christ found out the true faith and the right way to heauen Haue all the rest liued in blindnesse darknesse and errors And consequently are you onely them that please God and shall be saued Sine fide impossibile est placere Deo Without the right faith it is vnpossible to please God Heb. 11. And were all the rest so many millions of our forefathers and ancestors manie of which were most innocent and vertuous liuers and some of which shed their bloud for Christ his sake were I say all those hated of God And did all those perish Were all those damned Shall all these endure vnspeakeable torments in hell for euer O impious cruell and incredible assertion The Answer 1 Luthers words alledged were nothing else but a suggestion wherby Satan laboured to hold him still in ignorance by putting feare into his heart when he should consider the generality and antiquitie of the errors against which he was to deale and the poore conceit that the world ouergrowen with the said errors would haue of him d Ier. 20 7. So said Ieremy O God thou hast deceiued me and I am deceiued Thou art stronger then I and hast preuailed against me I am in derision all day long and the whole people mocketh me The which to be the sence of his words appeareth by looking into the place And if Luther had not apprehended the motion in this sence it had bene small discretion for him to reueale it Besides there is nothing in the words sufficient to induce any man of reasonable vnderstanding to Papistry which is a certaine token that Gods spirit did not suggest thē to draw him thereunto For if the Papacy were the truth God would moue men therunto by such reasons as were effectuall Here is the argument e Symmach relat apud Prud. Ambr. that the Pagans vsed in defence of their Idolatrie word for word If long continuance may bring authoritie to religions our faith made to so many ages must be obserued and let vs follow our forefathers who so happily haue followed theirs but who seeth not the weakenesse of such kinde of reasoning 2 Moreouer supposing that which the Iesuite saith might be obiected to priuate men leauing the beaten way of the Catholicke Church to seeke out a by-path of their owne yet we deny the Papacy to haue bin that beaten way or the religion of the Protestants any by-path It was I grant much troden bare worn with trauell but let all Papists take heed of that and be well aduised who were the trauellers f Mat. 7.13 For wide is the gate and spacious is the way that leadeth to destruction and many there be that go it Other high way then this we haue forsakē none But whē the Church of Rome led men out of that way wherein Christ and his Apostles walked the whole Primitiue Church after them into a new way of her owne so craftily misleading them that few in comparison saw the error the rest whom God directed had good reason to call them backe againe into the true way of the Church which though it were much growen vp and made difficult for want of vse yet was it the old way still for all that wherinto God himselfe calleth men g Ier. 6.16 Stand by the waies behold and see and aske for the old paths which is the good way and walke
thence haue giuen testimony to vs who remain behinde that they are safely arriued there you I say are vnwise that will leaue this way to aduenture the liues not of your bodies but of your soules in a path found out by your selues neuer tracked before In which whosoeuer haue gone yet God knoweth what is become of them since we neuer had letter or miracle or euident token or any word from them to assure vs that they passed safely that way I may account you most vnwise men that will aduenture such a pretious iewell as your soule is to be transported by such an vncertaine and most dangerous way I must needs think that since there is but one way and that the way of the Catholike Church is a sure and approued way you are very vnwise that leaue it The Answer 1 They are vnwise that leaue the way of the Catholicke Church they are no wiser but the very same that follow the way of the Romane Church the reason is because the Roman is not the Catholick Church And therfore we that haue left it and the waies thereof that we might trauell towards the heauenly Ierusalem reioyce in the goodnesse of God that hath called vs to this mercy and daily craue of his heauenly maiestie that he will continue vs therein to our liues end though Papists cal vs to follow them Whose miracles as a Digress 44. I haue shewed giue no testimony that any man in the Popish religion euer came to heauen The miracles of Christ and of his Apostles and of the Primitiue Church belong not to them but vs in that our faith is the same that theirs was that did them The rest contained in the Legends and Indian Newes which are all that Papists can properly challenge are the delusions of Satan and forgeries of men And so the diuell and the Frier playing the Carriers loded their packe-horse with such stuffe and because the Pope paied them well for the deuice they made silly Papists such as the Iesuite is beleeue they came from their friends in heauen This therefore is no sure way to finde the truth vnlesse it be certain that these miracles were sent indeed and then as certaine that they which sent them died in the present Popish religion 2 As for our selues we are not so destitute of letters and tokens as the Iesuite pretendeth sent vs not from men that are departed but from God that gaue them entertainment whose certificate to vs is b 2. Pet. 1 1◠more worth then all the miracles of the world because he sent it vs by his owne Sonne that best could tell who arriued in his fathers house And these letters are the Scriptures God our King c Hom. 39. saith Macarius hath sent the diuine Scriptures as it were letters vnto vs. And Saint Austin saith d Enarr Psal 90. conc 2. These are the letters which are come to vs frō that Citie whither like Pilgrims we are trauelling So that as long as by these Scriptures we can iustifie our faith we haue letters from heauen sufficient to assure vs that all which embrace and obey the faith we professe are safely arriued in the kingdome of heauen This is the reason why the Pope forbiddeth his people the reading of them lest thereby they should know so much and knowing it should forsake him and his lying miracles § 63. I must thinke that since the Catholicke Church is as I haue proued the light of the world and rule of faith the pillar and ground of the truth that you leauing it leaue the light and therefore walke in darkenesse forsaking the true faith and therefore are misled in the mist of incredulity into the wildernesse of misbeliefe Finally hauing lost the sure ground of truth fall into the ditch of many absurdities must needs be drowned in the pit of innumerable errors And erring thus from the way the veritie the life which is Christ residing according to his promise in the Catholicke Church must needs vnlesse you will returne to the secure way of the same Catholicke Church incurre your owne perdition death and endlesse damnation of body and soule from the which sweet Iesus deliuer vs all to the honour and perpetuall praise of his name Amen Laus Deo beatae virgini Mariae The Answer 1 The Church of Rome is not the Catholike Church but the seate of Antichrist and therfore what danger soeuer there be in forsaking the Catholicke yet there is none in refusing the Romane Church Nay t 2. Cor. 6.17 Apoc. 18.4 all such as will be saued must forsake it And they that will abide therein shall find by experience at the last that all the inconueniences which the Iesuite saith belong to such as leaue the Catholicke Church will fall vpon them And therefore blessed be God the Father of lights who hath restored among vs the publicke ministery of the Gospel for the calling of his people out of the damned errors of the Romane Sea into his owne Church And let the earth reioyce and euery child of God therein and giue him thankes who hath made the light of his Church to breake out when the tyranny of the Church of Rome had thought to haue smothered it in eternall darkenesse and with the innumerable errors that it bred to haue seduced misled and drowned it for euer wherby mankinde should haue incurred perdition death and endlesse damnation of body and soule And let my deare countrimen know among whom vnto whom I write these things and for whose sake I will expose my selfe to the vndiscreet fury of seducers and many seduced refusing no paines or dutie that may tend to the enlightning of their conscience and confirming of the vndoubted faith of Iesus Christ wherof I am called to be the meanest preacher that liueth among them LET THEM I SAY AND ALL THE PEOPLE OF OVR LAND WHOM THESE HAPPY DAIES HAVE RECLAIMED FROM THE CHVRCH OF ROME COVNT THIS THEIR CHIEFEST HAPPINES AND WE ARE IT AS THEIR CROWNE that God hath thus made them partakers of his Gospell when the other side euen vnder their eyes lie plunged in ignorance of mind error of faith and vilenesse of conuersation so horrible and prodigious that it needeth teares to bewaile it rather then a pen to report it In recompence wherof let them be CONSTANT AND FAITHFVLL to the end and continue in the things that they haue learned making no question but our faith which could bring so visible a reformation of manners into our countrey so certaine knowledge so vnspeakeable comfort into our minde which could bring the light of Gods owne word the maiesty of elder times the reuerent countenance of the first antiquitie and the perpetuall testimony of our aduersaries themselues for her iustification wil saue their soules if they will obey it For want of which obedience they may and shall perish eternally when the faith it selfe is in no fault And let them LABOVR WITH LOVE AND
Papists as deepe in breaking fasting daies as the Protestants ibid Fasting was an indifferent ceremonie in the Primitiue Church ibid. Lent fast was holden diuersly ibid. Fathers and Doctors are not the rule of faith 23.1 They may erre ibid. The Papists boast that the Fathers are on their side 44.4 They had their errors 44.5 We are not bound to euerie thing that they haue said but may sometime lawfully dissent from them 44.7 The Papists themselues do it ibid. The state of the question touching the authoritie of the Fathers 44.8 Who the Papists meane by the Fathers nu 9. What they meane by all the Fathers consenting in one nu 10. The Pope vshers the Fathers nu 11. The practise of the Papists in reiecting the Fathers nu 11. 12. Forefathers how farre forth to be followed 61.2 What is to be thought touching our forefathers that liued and died in the times of Papistrie 6â— 4 Freewill denied by Papists 35.20 All the questions touching freewil laid downe in order as they rise with their true states Digress 42. The want of freewill debarreth not consultation 40.48 How it is reconciled with Gods praedestination nu 45. What freewill is and wherein it standeth nu 54. Free-will in naturall and ciuil things expounded nu 55. No freewill in spirituall things till grace come nu 56. The Papists doctrine to the contrarie nu 57. Some learned men in the Church of Rome thinke freewil to be Pelagianisme nu 61. The will of man concurreth not with Gods grace in vprising from sinne nu 64. The Papists doctrine to the contrarie nu 64. The efficacie of grace dependeth not on our will ibid. What freewill man hath when he is regenerate nu 65. Frier how defined by Lincolniensis 50.32 G. GOd not the author of sinne 40.50 See Author of sinne Good works necessarie to saluation Digress 34. They are to be excluded out of our justification but not out of our sanctification ibid. They merit not Digress 35. The Protestants do not say Good works are sinne Digress 37. Grace The Papists meaning expounded when they say Mans wil without grace can do nothing 40.57 The Papists teach that a man of himselfe can do good before any grace come ibid. Man cannot dispose himselfe it is grace that doth it 40.63 What that is that maketh grace effectuall 40.64 A man may infallibly know if he be in grace Digress 43. Greeks They haue as good outward succession as the Romish Church hath 55.2 Gropper the Cardinall A storie of him 55.7 H. HIerome of Prague a good man Holinesse no note of the Church 43.1 The holinesse of the Romane Church disproued 38.1 The places of Luther and Smidelin answered that are obiected against the holinesse of the Protestant Churches 38.2 The holinesse of the Protestants doctrine is iustified 40. ad 49. What holinesse the Protestants lay they haue 41.1 Complaints made by Papists against the vnholinesse of their own Church Digress 31. A man may infallibly know if he be truly holy 41.3 and Digress 43. Honorius a Pope that was an heretick 36.34 In that cause of Honorius you haue an example how the Papists denie all authorities 44.15 I IGnorance in matters of faith is commended by the Papists 2.5 Images not allowed of in ancient times and their worship forbidden 47.5 They are a new deuice 35.13 The Papists are not at one among themselues touching the first that rejected Images 50.5 Images of the Trinitie when brought in 50.11 Image worship when it was first brought in 50 1â— 51.5 The Papists are deuided among themselues touching the adoration of Images 50. 16. They worship stocks stones as the Pagans did 51.6 Imputation of Christs righteousnesse for our iustification is acknowledged by Papists 35.20 What this imputation importeth 40.41 Indies not conuerted by the Iesuites 48.2 but vtterly rooted out by cruelties vnspeakable which are touched at large Digress 50. The Protestants religion was in India afore the Papists knew them 48.3 Iudge of controuersies is the Scripture Digress 3. Papists will be iudges in their owne cause 5.7 The Pope is made iudge who is a partie 5.8 The iudge of controuersies assigned by the Papists falleth into the â—ame difficulties that are layed against the scripture 34.2 The Papists will not stand to their owne iudges 30.4 35.15 Iustification is by faith and not by works 35.14 20. Digress 40. What iustification is and how it is distinguished from sanctification 40.38 K. KEeping the commaundements See Law of God Keies giuen to the rest of the Apostles as wel as to Peter 36.12 They import not the supremacie euinced by disputation 36.16 inde Digress 30. What the keyes of the Church meane 36.18 Knowledge very commendable in the people 2.7 Great among them of the Primitiue Church ibid By what meanes the elect know and are assured of their owne saluatioÌ„ 40.39 L. LAtin prayers and seruice misliked by some Papists 35.20 against antiquitie 47.2 Law of God No mans righteousnesse can satisfie it Digr 34. No man can keepe it Digress 36. Why giuen when no man can keepe it 40.21 The Papists say absurdly that the coÌ„mandements are easie to keepe and a man may liue without sin 40.19 Lay people ought to reade the Scriptures and to haue them translated See Scriptures and Translations Lay men haue bin made Bishops 5.11 LegeÌ„d The miracles recorded therin are of no credit 42.2 Nor the Legends themselues 42.7 Lent fast not holden in the Primitiue Church as now it is 40.4 Libertie Our faith is falsly charged to be a doctrine of libertie 43.2 Luther His calling is iustified 52.5 59.2 And his writings 57.3 And his life and death against the malicious reports of the Papists Digr 57. Those reports are touched ib. M. MAriage no sacrameÌ„t 35.20 The mariage of Priests not restrained in ancient times 47.4 When the restraint began 50.10 Marks of the Church See Church Virgine Mary The Papists say the Church was in her alone when Christ died 17.3 Masse not offered by Christ at his last supper 35.20 When it began 50.14 Merits renounced by Papists 35.20 and 40.15 Merit of workes none 40.12 and 14. When that opinion began 50.13 The Papists hold it and what they meane by it 40.13 The diuers opinions that are among the Papists touching merits 40.16 Merits of Christ how farre they go by the Papists doctrine 40.13.29 Merit of congruitie what and how holden in the Church of Rome 40 62. Miracles not now needfull 12.6 Their proper vse 42.4 The time when the Church had them and the end why 41.4 The miracles that the Papists stand vpon are of no certaine credit 42.5 inde The Gentiles had as good miracles as the Church of Rome hath 42.6 The Legendaries tainted for whetstone liers 42.7 Incredible reports in the Legends and some also in the ancient fathers 42.8 Morall works what 40.59 Touching naturall freewill in things morall ibid. Monkes of ancient time not like ours of this time 41.3 and
in the sence of the Scripture nu 4 7. Digress 10. How a man may be certaine which is the right sence n. 7 8 12. Why many vnderstand not the Scripture Digress 10. and 14. and § 10.1 How the easinesse of the Scripture is proued 8.16 They haue the outward authoritie wherupon our faith is built Digress 11. how we know them to be Gods word Digress 11. and 12. They coÌ„taine all things needfull 9.1 The Papists say the sence of the Scripture altereth with the time 9.11 Horrible behauiour of the Papists gainst the Scriptures Digress 22. Shrift See Auricular confession Sinne. How God willeth it 40.50 Our vprising from sin is by grace our owne will not disposing thereunto 40.63 The Papists haue no certainty what power the Priest hath in remitting sinne Digress 55. We do not say all that we do is sin Digress 37. Our doctrine touching the sinfulnes cleauing to our good workes maketh not men carelesse 40.25 Sinne mortall and venial an vntrue distinction Digress 38. How the Papists hold it ib. They agree not in it ibid. Succession Wherein true succession standeth 52.1 3. How the Protestants doctrine hath succeeded 52.4 How the father 's insisted vpon succession 53. and 56. It is no note of the Church 54.1 True faith how ioyned with succession and how not 54.2 The Succession of the Romane Church proueth it not the true Church 55 2. The Greekes haue as good succession as the Romanes ibid. The Romish Church hath no true outward succession Digress 53. Such succession as the Papists meane is not needfull 58 2. Supremacy of the Pope against the first antiquitie 35.10 47.6 The Papists agree not in it 35.20 The Popes Supremacy dependeth on a point that can neuer be proued 36.24 The Primitiue Church acknowledged it not Digress 27. Phocas gaue it to Boniface 36.31 When it began ouer Bishops and kings 50.9 T TEmptation may be ouercome without Gods grace as the Papists vntruly say 40.58 Traditions made equall to Scripture 1.3 Yea preferred before it 1.2 In marg k. and 5.8 Translation of the Scripture forbidden by the Church of Rome 1.3 How translations are Gods word it selfe and the rule of faith 5.2 and how our faith relieth on them ibid The Scripture ought to be translated and read of all Digress 5. The Papists disdaine this 5.11 How our English translations may be called erronious and how not 6.2 How we know our English translation to be the infallible word of God 6.3 8. The amending or changing of our translation is no discredit to it 6.6 The Hebrew and Greeke originals are free from error 6.11 Transubstantiation a new doctrine 35.12 and 47.8 The Papists haue no certaintie of it 47.9 Treasury of the Church whence pardon arise not agreed vpon what it should be 40 34. Trent Councell what kind of Councell and the proceeding thereof Digress 20. V VAcancies of the Roman Sea 55.6 Veniall sinne what 40 â—6 Some Papists deny any sinne to be venial num 27. How done away ibid. Visiblenes of the Church See Church Vnitie of the Church wherein it properly consisteth 33.1 The true Church may be without outward vnitie n. 2. It is soÌ„time grieuously violated in the Church Digress 21. No vnitie in the Romane Church 35.1 Digress 24. What kind of vnitie the Papists haue in their Church 35.2 Vniuersalitie of the Church how to be expounded 44.2 Vniuersalitie of the Romish Church disproued 46.2 Our faith is vniuerâ—â—â—l in Time Place and Doctrine 44. Vprising from sinne is by Grace without the disposing of the will thereto 40.63 Vulgar translation of the Bible which the Papists vse canonized by the Trent Councell 6.11 Exceedingly corrupt Digress 7. W WAfers when brought into the Sacrament 50.31 Waldenses and their opinions 50.32 Woman Pope 55.7 Word of God See Scriptures The Papists by Gods word meane Traditions as wel as the writteÌ„ word 1.3 Workes See Good works and Merit and Satisfaction The Church of Rome ioyneth our workes with Christs merits iointly to satisfie therewith 40.29 GOod Reader it may fall out that in the margent of this booke specially some faults are escaped in the printing by mistaking or misplacing the figures other parts of the quotation Which is no maruel in quotations of this nature where many figures go together And I my selfe being aboue 100. miles from the presse that I could not helpe it Neuerthelesse I will maintaine the quotation for substance to be true though the Printer may haue mistaken it and learned men that will take so much pains may find that which I intend I doubt not by their owne knowledge of the place if the numbers of the quotation deceiue them I know not whether there be any such defects yet or noâ— but this I admonish because the Papists if they find an error in the printing of one of our bookes vse to exclame as if an article of our faith were razed out neuer remembring the like casualties of their own It is one thing if I haue wilfully forged or falsified a place and another thing if the Printer onely haue mistaken the quotation The latter may be but the former is not as I will be ready to satisfie any that will charge me with it FINIS
meant by those importunate bragges of the Catholicke Church and why the Papists rely so much vpon it x Audito Ecclesiae nominâ— hostis expalluit Campian tat 3. apud Posseu bibl select lib. 7. c. 19. they make their vaunts that the very name of the Church appalleth vs and good reason if the Pope be it Gods enemie and ours But in the meane time themselues might blush thus to tell the ignorant a tale of the Church and will the foolish Protestants be wiser then the Catholicke Church y Nomen callide retinuit tem ipsam funditus desiniâ—ndo fustulit Camp vbi supra and yet this Church when things come to the reckoning is nothing else but the Pope § 14. And first that the doctrine of the vniuersall Church in all points is infallible thus I reason If our Sauiour Christ haue promised to any company of men the assistance of himselfe and of his holy Spirit for this speciall purpose to teach and instruct them in euery truth giuing withall peculiar commission to them to teach all nations and warrant and commandement to all to heare them and to do in all things according to their saying and further threatning that he that will not heare them and do in all things according to their saying should be accounted as an Ethnicke and Publican then certainly the doctrine and the teaching of this companie of men is in all points infallible and most true For looke what he promiseth must needs be performed and whatsoeuer he warranteth or commandeth to be done may safely and without danger of error be done nay must of necessitie be done especially when he threateneth those that will not do it and consequently if he promise to send his holy Spirit to teach anie companie of men all truth it is not to be doubted but that he sendeth this his Spirit and by him teacheth them all truth And since the teaching of this Spirit is infallible we haue not to doubt but that this companie to which this promise should be made should in all points be infallibly taught the truth If also the same our Sauior gaue warrant and commandement that we should heare and do in all points according to the saying of this companie of men being thus infallibly taught and hauing commission to teach we may not likewise doubt but that they shall infallibly teach vs the truth in all points For otherwise by this his commandement we should sometimes be bound to heare and beleeue that which were not true and to do that which were not right and good which without blasphemie to Christs veritie and goodnesse can no way be taught But so it is that Christ our Sauiour hath in holy Scripture promised giuen commission warranted commanded and threatened in maner aforesaid therefore we haue not to doubt but that a certaine companie of men there be to wit that companie which is called the true catholike Church which both is in all points taught infallibly by the holy Spirit and is in like maner to teach vs all truth The promise we haue Mat. vltim Ego vobiscum sum omnibus diebus vsque ad consummationem seculi I am with you all the dayes vnto the end of the world In which words is promised the continuall presence of Christ himselfe the maister of truth with his holy Church not for a while then nor for a while now but all the dayes vnto the end of the world Also we haue another promise Ioh. 14. Ego rogabo Patrem meum alium paracletum dabit vobis Spiritum veritatis vt maneat vobiscum in aeternum I will aske my Father and he will giue you another paraclete that he may remaine with you not onely for sixe hundred yeares but for euer And to shew vs for what purpose he would haue his holy Spirit to remaine with vs for euer he saith againe Cum autem venerit ille Spiritus veritatis docebit vos omnem veritatem Iob. 16. And when the Spirit of truth shall come he shall teach you all truth The commission we haue Mat. vltim Euntes docete omnes gentes The warrant also we haue Luc. 10. Qui vos audit me audit By which words appeareth plainely that our Sauiour Christ would haue vs to heare and giue credit to his Church no lesse then to himselfe The commandement we haue Mat. 23. Super cathedram Mosis sedent Scribae Pharisaei omnia ergo quaecunque dixerint vobis seruate facite Out of which words we may gather that we are commanded in all points to do according to the doctrine of the Prelates of the catholike Church though it should happen that their liues should not be coÌ„mendable or good For though in this place our Sauiour do onely speake of the chaire of Moses in which the priests of the old law did sit yet it must be vnderstood à fortiori of the chaire of S. Peter in which the Priests of the new law do succeed So did the ancient Fathers vnderstand and especially S Austin Epist 165. who saith thus In illum ordinem Episcoporum qui ducitur ab ipso Petro ad Anastasium qui nunc in eadem cathedra sedet etiamsi quisquam traditor per illa tempora subrepsisset nihil praeiudicaret Ecclesiae innocentibus Christianis quibus Dominus prouidens ait de praepositis malis quae dicunt facite quae faciunt facere nolite Into the order of Bishops which is deriued from S. Peter himself vnto Anastasius who now sitteth vpon the same chaire although some traitor had crept in for the time he should nothing hurt or preiudice the Church of the innocent Christians vnto whom our Lord prouiding saith of euill Prelates what they say do what they do do not The threats we may gather out of Luc. 10. where our Sauiour saith Qui vos spernit me spernit He that despiseth you despiseth me signifying what sinne it were not to heare but to despise the preaching of our Sauiour Christ himselfe that we should account it the same sinne to despise and not to giue heed and credite to his catholike Church insinuating thereby a threat of like punishment for the said contempt Also Mat. 18. the same our Sauiour saith Si Ecclesiam non audierit sit tibi sicut Ethnicus Publicanus Thus you see our Sauiour Christ hath promised vnto his Church the continuall assistance of himselfe and of his holy Spirit to teach vs all truth Moreouer that he hath giuen commission to it to teach vs yea and hath warranted and commanded vs in all points to heare and to do according to the saying of his Church and hath threatened greatly those that will not heare the Church which proueth that it pertaineth to this Church to instruct vs in all points of faith that we ought to learne of it in all matters of religion the infallible truth The Answer 1 The drift of all this section is to proue that the doctrine of the vniuersal Church in
8. c. 22 Zosim l. 5. Socr l. 6. c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 262. The Cathedrall Church at Constantinople with the Senate house were set on fire burned to the ground in the pursuit of reuenge The people were robbed of their Pastors and the Pastors themselues persecuted each other and pursued their people most vnmercifully Caesar Baronius beginning to intreate of this contention z Annal tom 5 An. 400. nu 51. hath these words A shamefull contention in the Church the lamentable narration wherof I now take in hand wherein shall be described the bickering and cursed persecution not of Gentile against Christians or heretickes against Catholickes or wicked men against good and iust men but which is monstrous and prodigious of Saints and holy men one against another The which words make it plaine that this contention was among Gods owne children in the true Church The like is written of the Bishops in the Councell of Nice a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozo l. 1 c. 17. accusing one another to the Emperour as soone as they were assembled of whose iarres that famous speech of Constantine made vnto them vpon that occasion giueth witnesse wherin among many other things b Soz. ibid. Niceph l 8. c. 16. idem in Conc. â—y â—apud Niceph l 8. c. 50. Euseb vit CoÌ„stant l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he telleth them that he thinketh this worse then all the euils to be vttered that he seeth the Church of God dissenting by contentions and contrary opinions Yea Sozomen c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. c. 16. saith The contrarietie of opinions among the learned at that time was so scandalous that it turned many from embracing the Christian religion So likewise in a Councell holden at Constantinople for the deposing of Nazianzen he thus admonisheth the Bishops d Vita Nazian praefixa operibus eius Graecè editis Basil It is a shame ô my fellow Pastors of the sacred flocke of Christ and not befitting you if while you teach others peace your selues fall to warre and how shall you perswade others to vnitie your selues being at variance In the second Councell of Ephesus Flauianus the Bishop of Constantinople was deposed e Liberat. breu c. 12. Niceph. l. 14. c. 47. pitifully murthered f Euagr. l. 1. c. 10 Niceph. l. 14. c. 47. with him were also deposed Eusebius Dorilaeus Ibas Theodoret Domnus Daniel Aquilinus and Irenaeus all Catholicke Bishops and this was not done by the faction of Dioscorus alone g Baro. An. 449 nu 97. 98. 105. but by the Catholicke Bishops themselues all which saith Baronius Consented both to the restoring of Eutyches and deposing of Flauianus and the rest There was in this contentious Councell aboue 132. Bishops whereof the foure Patriarkes beside the Popes Deputie were part yea it was an Oecumenicall Councell lawfully assembled of Catholicke Bishops yet through the conueiance of cunning aduersaries they were set one against another For the godly men of those times had secret enemies grieuous wolues in sheeps clothing who tooke all occasions to abuse their simplicity and set them at variance among themselues For so do men vse h Sozo l. 6. c. 4. saith an old historie speaking of this matter as long as strangers wrong them to hold together but when they are deliuered frâ—m outward troubles then they fall out among themselues Thus the policie of the Arrians kindled those contentions that among the Catholickes brake out in the cause of Athanasius and by strange deuices nourished them wherby they drew godly Bishops into their faction against the truth as i Haer 68. Epiphanius noteth of the Meletians * Primas fereÌ„tes tum in pietate tuÌ„ in vita Meletiani qui summam iustitiam veritatis demonstrabaÌ„t Godly men that being mingled with the Arrians though they abode in the true faith yet were they not free from some contagion which they gathered in that societiâ— and one part hereof was k Atha orat 1. contr Arrian their standing with others against Athanasius This was it that bred the troubles among the Bishops in the Councels of Seleucia Syrmium Antioch Tirus Lampsacum Ariminum and many other wherin euermore something was practised euen by Bishops of the true faith against their fellow Bishops and the faith it selfe The Councell of Ariminum is famous for this wherein there were aboue 400. Bishops of the West all Catholicke l Athan. de Synod but 50. or therabouts that were Arrians and yet they relented from the faith of the Nicen Councel towards Arrianisme and gaue occasion of infinite broiles in the Church afterward by their inconstancie 5 And long before this Saint Cyprian lamented Church-contentions and m L. 4. Ep. 4. thinketh God sent the persecutions of his time for no other cause These euils saith he had not come vpon the brethren if they had bin linked together in brotherly concord And a little after the persecution of Iulian was ouer the stories n Sozo l. 6. c 4. Niceph. l. 10. c. 40. tell how the Church-gouernours againe moued questions and disputations about the dogmaticall points of faith And Eusebius beginning to intreate of the bloody persecution which the Church suffered vnder Diocletian saith the contentions of the learned therein was the cause o Lib. 8. hist c. 1 these are his words They also saith he which seemed to be our Pastors casting off the rule of piety inflamed themselues with mutuall contentions each against other they increased nothing but strife threats enuy and quarels euerie man with all tyranny pursuing his ambition Neither did the persecution ensuing stay this dissention but as soone as euer peace came to the Church they fell to it againe p Euseb vit Constan l. 3. Gela. CyzeceÌ„ Act conc Nic. l. 2 c. 7. 8. that the good Emperour which brought this peace had much ado with all his authoritie to appease them wherupon Basil the great maketh this sorowfull complaint In other arts and sciences q Aschet proae de iudic Dei p. â—89 Graec. The like complaint made by the Emperour Theodosius of the Catholicke Bishops in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Ephes pag. 235. saith he I haue seene much concord among the professors thereof onely in the Church of God I haue obserued so much diuision and so exceeding great dissention of many both among themselues and against the holy Scriptures and that which is most horrible the Bishops themselues haue stood in such difference among themselues both of mind and opinion and contrary to the commandements of Christ haue vsed such contrarietie that thereby the Church of God hath bene vnmercifully drawn in sunder and his flocke troubled without all care and pitie A heauy complaint and such as chargeth the Church with a foule blemish euen as foule euery way as that wherewith the Iesuite and the rest of our enemies this day vpbraid the Church
next point containeth neuer a true word For not one of the persons named professed the Roman faith as it is now holdē a Trithem For Thaumaturgus liued in the yeare 240. Anthonie in the yeare 330. and Benet in the yeare 500. All which time the present religiō of the Romane Church was vnborne except a verie few points of small moment brought in by the superstition of a few and controlled by the generall doctrine of the Church as I shall clearely proue in the sections following Bernard liued later by 500. yeares but he knew not the present Romane faith He was indeed a Monke in many things superstitious what maruell liuing aboue a thousand yeares after Christ but he was a Papist in none of the principall points of the religion For he held the sufficiencie of the Scripture without traditions iustification by faith alone that our workes merite not that no man can keepe the Law that a man by the testimony of Gods Spirit within him may be certaine of grace that there is no such freewill as the Popish Schoolemen teach he stood against the pride of the Pope and the opinion touching the conception of the blessed Virgine without originall sinne as I will make good against the Iesuite or anie that will take his part Who if he would deale faithfully and to the point should not say Bernard professed the Romane faith and was a Monke but he should haue shewed that he professed the present Romane faith as the Councell of Trent and the Iesuits haue set it downe at least in the fundamentall points thereof which he can neuer do As for Francis of Assise who liued about the same time neither was he of the present Romane faith because it was not holden then as now it is though I cōfesse the matter be not great what that b Ecquis credat D. Franciscum pediculos semel excussos in seipsum solitum esse immittere Can. loc l. 11. c. 7. Lowsie Saint were 2 And as concerning the miracles whereby this Iesuite saith it pleased God to giue testimony of these mens holinesse I answer that what is reported of Bernard and Francis and Dominicke and others of that ranke are lyes and deuices Which I demōstrate by this that they are found no where but in the Legends and liues of Saints written by the Friers whose authoritie our aduersaries themselues despise as I will shew in the next Digression The things written of Gregorie Benet and Anthonie and some others of that time haue more antiquitie but no more certentie as I will likewise demonstrate in the same Digression though allowing much thereof to be true yet the Romane faith is not iustified thereby because as I said before they were done when yet it was vnhatched and Rome professed another religion 3 And whereas he saith diuerse of these were religious men and founded religious orders which Protestants reiect this is easily answered by telling him againe first that if they were religious men founded orders yet their so doing conuinceth not that they were of the same faith for there might be orders and professions erected in a contrary religion as the Essens for example had their peculiar order of religion and yet were I thinke no Papists who would be loath to be tyed to the rigor which they professed A solitarie nation c Plin. l. 5. c. 17. Solin Polyhist c. 38. saith the storie of them and admirable beyond all others in the world No woman among them nor venerie without money dwelling among the trees it is incredible to speake it the nation is eternall through thousands of ages wherein no man is borne so fruitfull vnto them is other mens repentance of their liues Next it followeth not because they founded orders of Monkes that therefore they were the same which the Church of Rome now retaineth for they may be altered as indeed they are by the confession of our aduersaries themselues Thirdly such as Anthonie and Benet and Eustathius were erecting professions and orders of life without warrant from the word or at least not by commandement thereof it was lawfull for vs to vse our libertie in putting them away againe without incurring the censure layed vpon vs by the Iesuite And yet he might haue remembred that a Cardinall of his owne Church was the first that put downe Abbeyes in England Digression 44. Answering that which the Papists obiect touching the miracles of their Church and the Saints therein 4 We denie not but the gift of miracles was in the Church at the first reuealing of the Gospell and long after verie commonly whose proper end was to reuoke the minds of men to the marking of the doctrine that accompanied them that by marking it which they would not so easily haue done had not the same of the preachers miraculous workes allured thē the efficacie thereof might lay hold vpon them and conuert them which it did Wherby it appeareth that all their strength arose from the doctrine confirmed by them in as much as it distinguished them from delusions and such like wonders as may be done by naturall causes and the conveiance of Sathan and assured the beholders that their concurrence with so pure and holy teaching shewed them to be of God For d Bell. de not eccl c. 14. de grat lib. arb l. 6. c. 1. our aduersaries confesse that No miracle can certainly be knowen to be so afore the Church approue it vnlesse the wil by some meane be inclined to beleeue it Whereby it appeareth concerning the purest miracles that euer were that although as a signe they inuited men to come and see yet the men being come were assured by the efficacie of the doctrine that what they saw was a true miracle and when God withheld this efficacie that it inclined not the mind then e As appeareth in the vnbeleeuing Iewes the men beleeued not but said they were delusions 5 This I say to shew our aduersaries that that they must not be offended if we examine the miracles offred by the doctrine of the Scriptures For if they confirme any other doctrine we may safely reiect them as lying wonders But we haue an other issue with them easier to be tried then this touching the credit and certaintie of their miracles such I meane as they haue to stand vpon For all that they can alledge for themselues are either the miracles of Christ and his Apostles or of the Saints in the Primitiue Church or of their Legends Touching the two first we answer in a word that they do but trifle away the time in talking of them till they haue proued their religion the same that those men taught for the miracles must be adiudged to that side that retains the same doctrine Whence it followeth that the Iesuit hath no portion in the miracles of the Primitiue Church because he is not of that faith the which if he will denie then the triall must be made by the