brake touching the proceeding of the holy Ghost depeÌ„ded but vpon two prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The monstrous heresie of Nestoâ—â—â—s lay but in the change of e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one poore letter and f Concil Ephesin Graec. p. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril would haue him euen in that to gratifie the Church and when he would not g Dalmat apolog in Concil Ephesin six thousand Bishops rose vp against him for it so religious were they that had religion that THEY VVOVLD NOT EXCHANGE h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil apud Theodorit l. 4. c. 19. A LETTER OR A SYLLABLE OF THE FAITH VVHEREVVITH OVR SAVIOVR HAD â—VT THEM IN TRVST Which is our iust defence that write in the controuersies against all our censurers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Epist ad Cleric Constantinopol in Concil Ephes p. 72. saith Cyril 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are we enemies to peace no we rather wil pul it to vs with violence so that the true faith withal may be confessed But when it cannot be obtained we cleare the truth and by expelling their errors labour to plucke the seduced out of the fire and bring them to knowledge that their soules may be saued and their life reformed and the State secured wherein they liue 9 And this my poore endeuour in this kind I humbly present to your Lordships vnder whose iurisdiction I exercise my ministery not in affiance of any thing therein worthy your reading whom our Church hath long since knowne to be the same that Eunapius saith of two other in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor in hope to escape the disgracefull censures of intermedlers but in zeale to my countrey and assurance that it may do good therein going vnder so HONORABLE protection I am so meane a man and obscure euery way that I feared the truth would sustaine losse and be contemned for my obscuritie if some extraordinary fauor did not leade it forth And let it go forward indeed and shew it selfe abroad hauing THE TRVTH to support it and so acceptable an inscription to go before and the name of so VVORTHY PATRONS to leade it forth And so desiring pardon for this my boldnesse I humbly commit your Lordships to the mercifull protection of Almightie God who long continue your prosperous estate and make you happie instruments of much good vnto his CHVRCH Octob. 29. 1608. Your Lordships in all dutie IOHN WHITE THE PREFACE TO THE READER TOVCHING THE present controuersies betweene vs and the Romish Church IT is not as some thinke touching the questions between the Church of Rome and vs that there is no reall difference Would to God it were so But they that examine the points shall find it farre otherwise 1. Concerning the Scriptures the Church of Rome teacheth that a Can. loc pag. 251. Manie things appertaine to faith and Christian doctrine which neither openly nor obscurely are contained in holy writ b Totalis enim adaequata regula est Scriptura Traditio simul Deinde Traditio parem authoritatem habet cum Scriptura Becan circul Caluin p. 278. For the totall and full rule of our faith is Scripture and Tradition both together Tradition being of equall authoritie with the Scripture This assertion is directly against the doctrine of our Church and leadeth men into pernicious errors pretended to be deliuered by Tradition and withdraweth them from the obedience of onely Scripture to the following of vncertaine authoritie 2. Concerning the iustification of a sinner c Viguer Institut theol p. 286 whereby of a wicked vniust and vncleane person he is made cleane holy and simply iust it teacheth that this is done by the habite of our owne inherent righteousnesse and not by Christs Bellarmine expounding the Councell of Trent saith d De Iustif l. 2. p. 1032. c. Our owne inherent iustice is the formall cause of absolute iustification not the iustice of Christ imputed to vs and e Pag. 1071. d. besides the merits of Christ imputed to vs for our satisfaction there is in vs an inherent iustice which is the true and absolute righteousnesse whereunto by the iust iudgement of God not punishment but glorie is due This opinion containeth so reall a difference from the truth that S. Paule f Gal. 5.4 saith of it Ye are abolished from Christ ye are fallen from grace whosoeuer are iustified by the Law 3. Concerning the merite of our workes it holdeth g Mich. Bai. de merit oper p. 12 that when men hauing conuersed godlily and righteously in this mortall life to the end obtaine eternall life this is not to be deputed to the purpose of Gods grace but to the ordinance of nature appointed presently in the beginning when man was created Neither in this retribution of good things is it looked to the merite of Christ but onely to the first institution of mankind wherein by a naturall law it was set downe that by the iust iudgement of God the keeping of the commandements should be rewarded with life as the breaking of them is punished with eternall death Whereby we see that there is a plaine difference betweene the Church of Rome and vs in the principall article of our faith touching the saluation of our soules we beleeuing stedfastly that it is to be ascribed to the merits of Christ they expecting it for the merite also of their owne works 4. Concerning Images h Concil Trid. sess 25 it practiseth the hauing and worshipping of them yea i Azor. Instit tom 1. p. 737. the Diuines of that Church hold that euery Image is to be honoured with the same honour wherewith they worship the samplar No man can be so simple but he may see a substantiall difference in these points and the like may be shewed in aboue two hundred questions controuerted betweene vs though I will not denie that in many things the heate of the contenders hath deuised differences where there are none and to discredit one another they haue wrested that which might be well vnderstood 2 Besides the Church of Rome not onely requireth vs to professe her faith but also to do it k Bell. de laic c 19. p. 19 9 c. with subiection to the Pope and teacheth l Turrecr quaest ex S. Tho. q. 13. that this is absolutely necessarie to saluation A point so fully opposite to the gouernment of our Church that it can no way be reconciled forsomuch as we know the same to be a meere pretence to hide their tyrannie 3 And as the difference is reall and of long continuance so is there no hope to reconcile it The Papacie that standeth in opposition against vs was brought in by Satan at the first and is still continued onely to seduce the world and m 2. Cor. 6.14 what fellowship hath righteousnesse with
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
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
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
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
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
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
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
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
the particular Churches set down and name the articles of their faith the which confessions if the Iesuite can shew to iarre as he saith in dogmaticall points of faith I am content you beleeue him in all the rest Or if he can shew the Church of England since Papistry was first abolished hath altered one article of the present faith now professed 2 I will not deny but there are iarres among vs but this is that we say and for triall thereof we challenge all the Seminaries this day in England from whom the worst of our fallings out is not hid that these iarres are not in points of faith nor yet any contrarietie betweene Church and Church but onely they are quarels and dissentions betweene some particular men and me thinketh the Iesuite should not be so absurd as to hold the Church it selfe guiltie of euery fault committed by any priuate man therein no more then a ciuill state ordered by good lawes and wholesome gouernment can be discredited by some suites and quarels that now and then fall out betweene the subiects And yet it is false he saith that scarce three learned men among vs are in all points of one opinioÌ„ for that breach which is is not so great as these words imply but onely toucheth some particular men in matters not concerning faith the body of the Church in the meane time continuing in the vnitie of faith and vpholding her gouernment And for further proofe hereof our enemies haue taken infinit paines to collect and blaze abrode these our supposed dissentions but how haue they sped in the iourney what haue they performed the mountaine trauelled and was deliuered of a mouse For one part of these dissentions are falsly laid to our charge through the ignorance and fury of our aduersaries as drunken men in the pangs of their giddinesse speake of things not as they are indeed but as the impression is in their idle fancie Another part are not the iarres of the Church but the defects of some few therein whereof the Church is not guilty The rest are not dissentions in things of faith but strife about ceremonies kindled and nourished specially by the cunning of secret Papists lurking as the remnant of the Canaanites among vs wherein if any among vs haue exceeded yet f Ezek. 16.51 the Church of Rome iustifieth vs againe where neither three learned men nor three Popes can be giuen of one mind in all points but as Platina g In Steph. vi writeth This hath bin for the most part the maner that the later Popes haue either infringed or wholly taken away the decrees of the former And Papists h D. 40. Si Pap. edit GregoriaÌ„ in Annot. desiring to fetch religion rather from the Popes mouth then from holy writ cannot but change as they haue changed 3 Therefore the discord among vs being of no higher degree we say as Prudentius a Christian poet said of the vnitie of his time i Concordia laesa est Sed defensa fide quin concordia sospes Germanam comitata fidem sua vulnera ridet Psychom It hath receiued some hurt but is defended by faith her sister in whose company being safe come home she laugheth at her wounds And though we excuse not the oppositions of any who as k the twinnes of Rebecca shooke each others in their mothers wombe whereby she is made afraid and her burden becometh heauier and painefuller to her yet let not our enemies flatter themselues in this l Gen. 25.22 for Rebecca the Church among vs shall be safe God shall giue her Isaack the sonne of the promise and make her a fruitful mother after all her sorow Whose children though in some things they varie yea reproch one another yet so did Cyril and Theodoret Chrysostome and Theophilus Ierome and Ruffin and there is no impossibilitie why in the pursuite of their passion they may not be deceiued both For two brothers being in choler may one renounce the other yet still they remaine brothers for all that and their angry words proceeding not of iudgement but of choler l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl Sept. ad Theb. cannot make voide the band of nature Digression 21. Shewing that Gods true Church in all ages hath now and then bene troubled with contentions as great as are now among vs. 4 And because our enemies may hope by vrging these contentions such as they are to discredit our profession they must be put in mind that the vnitie of Gods Church was neuer so perfect or entire but sometime it hath bene blemished with dissention yea miserably rent in sunder with the inconsiderate strife of her owne children Saint Paul m Rom. 16.17 testifieth of the Church of Rome that there were therein which caused diuisions and offences contrarie to the doctrine And of the Corinths he n 1. Cor. 3.3 saith there was among them enuying strife and contention some holding of Paul some of Apollo some of Cephas and he o 1. Cor. 11.19 writeth to them that there must be heresies among them for the trial of such as were faithfull So p Act. 15.39 Paul and Barnabas yea q Gal. 2.11 Paul and Peter had their iarres so Polycrates and Victor Cyprian and Cornelius Cyril and Theodoret Chrysostome Theophilus and Epiphanius Hierome and Ruffin Paulinus and Meletius Leo and the Councell of Calcedon Nazianzen and the Councell of Constantinople all bishops of the Catholicke Church were at extreme contention one with another r Euseb hist l. 5 c. 23. inde Niceph. l. 4 c. 37. inde The strife betweene the East and West Churches about the keeping of Easter was such that they excommunicated each other Å¿ Euseb hist l. 7 c. 3. inde Cypr. ep 74. ad Pomp. Sabrat Concil Carth. apud Cypt. apud Cypr. ep 75 Hieron de script in Dionysio The question of rebaptization bred the like broiles betweene the Bishop of Rome and the Westerne Bishops on the one part and Cyprian Dionysius and Firmilianus three metropolitans with the most Bishops in Affricke Aegypt Cappadocia Galatia and Cilicia on the other part there was no Church or Catholicke Bishop therein which was not intangled in this opposition But the broiles stirred vp by Theophilus against Chrysostome were more then tragicall and rent in sunder all the Churches in the world yet were they the Bishops of the Catholicke Church that thus contended In this variance Theophilus the Patriarke of Alexandria and Epiphanius the Bishop of Cyprus were chiefe against Chrysostome and with them ioyned the other Bishops of the Prouinces as they fancied the euent was this t Socr. l. 6. c. 21. Chrysostome lost both his Bishopricke and life in banishment u Niâ—eph l. 13. c. 13 Epiphanius and he most grieuously cursed one another x Socr. l. 6. c. 17. Niceph. l. 13. cap. 17. 21. Many were slaine in the taking of parts y Sozo l.
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
the qq of the Armenians Armachanus against the Friers Marsilius and Occham against the Popes supremacie the Iesuits and Secular priests of late among vs one against another Catharinus against Caietan of whom a Loc. l. 2. c. 11. Canus againe giueth this censure He was a little too busie in carping at others and marked not that himselfe while he reprehended Caietan did many times and fowlly erre This Caietan though he were b Reuerendiss Thomae de Vio Caie S. Ro. Eccl Card. Theol. doctoris absolu tissimi The title set before his comments vpon Tho. reputed the most absolute and profound Doctor of his time c As appeareth by his opusc ad diuersorum quaesita much sought vnto for resolution of difficult questions yet afterward d Andrad defens Trid. l. 2. they suspected him to haue bene a Lutheran e Suaâ— to 3. d. 60 s 1. And this appeareth by coÌ„paring the new print of his commentaries vpon Tho. with the old edition printed at Venice An. 1523. and Pius Quintus caused a number of things to be put out of his bookes in a new impression that a man may know they are not all of one opinion So Catharinus and Soto haue written vehemently against each other and there is not one of the elder Papists such as were Pighius Gropper Bayus Peresius Cassander Hosius Almaine and the rest who in their time some three or foure score yeares since were the best pillars in the Church of Rome and taught the doctrine thereof as it was then held but now the Iesuits scornfully cast them off and confute them Who knoweth not f De grat l. 1. c. 3. saith Bellarmine that Pighius in many points was miserably seduced by reading Caluins bookes And of Gropper and the other Diuines of Collen he g De iustif l. 3. cap. 3. saith Their bookes haue need of the Churches censure in the same manner do they that are yet liuing deale one by another For nothing is more common in the bookes of Stapleton Bellarmine Gregory of Valentia Suarez Vasquez Molina Baronius and other moderne writers then to confute one anothers opinion and to determine in the questions depending as variably as euer did the schoolemen 18 And if any thinke I wrong them by reporting these things vntruly of them I demand why haue they razed purged so many of their books which were their owne Doctors why haue they put out that which they writ and put in what they writ not and so printed their bookes new ouer that now you cannot find in the new print those things which themselues printed in the old Thus they haue serued Caietan Gratian with his glosse Ferus Polydore Ludouicus Vines h See index lib. prohib and the indices expurg of all sorts Iun. Hispan Louan Posseuin apparat sacer tomis 2. and whom not if he had written neuer so little against the streame of the present time The Diuines of the holy inquisition i Biblio l. 2. c. 8. saith Posseuinus a busie meddler in all mens writings haue commanded certaine things to be razed out of Andreas Mazius his comments which sauoured of heresie And of Iansenius his Harmonie vpon the Gospels he k Lib. 2. c. 18. saith Many things are in it not allowed by learned men which with little ado might be supplyed or taken away Therfore it is plaine that among the learned of that side there is some opposition or else they would neuer geld one anothers bookes thus 19 And it is no sufficient answer to say The difference is not in dogmaticall points of faith but onely in matters not defined by the Church for it is in all the points of their religion wherein they differ from vs and wherin Papistry properly consisteth the certaine truth wherof is determined in the Scriptures and therefore it is against vnitie to disagree therein whether the Pope and his Councels determine of them or no. Besides it is a point of Atheism to say l Dico hactenus nihil esse in hac controuersia ab Ecclesia definituÌ„ ideoque sententiam nostrum non esse de side â— Fr. Suar. to 2. d. 3. l. 6. they are not matters of faith vnlesse the Church of Rome haue defined theÌ„ m Occham tract 2. part 2. c. 10 inde Anâ—otâ—ers for what God reuealed in his word and may be knowne thereby bindeth vs of it owne nature and though the Church haue power to propound matter of faith out of the Scripture and for the ending of controuersies to giue testimony with the truth yet hath it no authoritie to change the nature of things or to put any more veritie into them then was before In which regard the contentions of our aduersaries touch the faith in that they striue about things determined by the word of God and agree in nothing wherein they dissent from vs for in the same things wherin they differ from vs they also dissent one from another This I will shew in some few examples such and so many onely as the present opportunitie will permit and is fit for this place 20 First they agree not about the Popes supremacie For Ferus n Sixt. Senens biblioth l. 6. annot 72. taught against his dominion and principality in temporall things o Comment in Mat. l. 3 in c. 16. preaching that Christ gaue him the keyes not of the kingdomes of the earth but of the kingdome of heauen not any earthly power to giue take away or alienate kingdomes but authoritie to bind and loose c. And Marsilius p Defens pac part 2. c. 18. saith That vniustly yea besides and contrary to the demonstration of Diuinitie humanitie he ascribeth to himselfe fulnesse of power ouer Prince community or any singular person And Durand q De modo celeb concil queÌ„ refert Catolog test idem Gerson quem ita refert Fr. Victo relect 4. de pot Pap. Concil pag. 138. holdeth the Supremacie of the Romane Church should be declared and distinguished by the Ecclesiasticall and secular lawes neither ought the Pope to be called the Bishop of the vniuersall Church because Gregory hath forbidden it And it is a common opinion that a Councell is aboue him And Almayn r Qu. in Vesp pag. 133. saith It is not necessary we beleeue things determined by him And Cusanus Å¿ Concord l. 2. c. 12. saith that through vse and custome of his subiects obeying him he hath at this day gotten a great deale beyond the ancient sacred Canons Secondly touching prayer in an vnknowne tongue t Christ instruct pag 212. Contarenus a Cardinall saith The prayers that men vnderstand not want the fruite which they should reape if they vnderstood them for they might both specially intend their mind to God for the obtaining euen in speciall of that which with their mouth they begge and also through the pious sence of their prayer vttered they should
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
with an eternall night Yet nothing will stay our aduersaries from boasting of their Monks for all this but their holinesse at euery turne must be cast in the Protestants teeth So e Trithem in Bened. Apolog. epist pag 83. they haue a solemne brag that the only order of Bennet hath yeelded them twenty kings and Emperors aboue a hundred great Princes eighteen Popes 200. Cardinals 1600. Archbishops 4000. Bishops 15700. Abbots 15600. canonized Saints such arrogant brags as this haue giuen vs occasion to enquire after the manners of votaries more then else we would haue done And our good hap is that what we say that waye is verbatim the report of their owne writers and the experience of all among vs that liued when Abbeys stood § 43. The second difference is that the doctrine it selfe which the Protestants teach induceth men to libertie consequently to leud life Whereas the doctrine of the Romane Church both expresly forbiddeth all vice and prescribeth lawes and rules contrarie to libertie and loosenesse of life and lastly containeth most soueraigne meanes to incite a man to all perfect vertue and holinesse of life As for example it teacheth that notwithstanding the prescience or predestination of God man hath free will wherewith being aided by Gods grace which is readie for all that with humble deuout and perseuerant prayer will aske for it he may auoid sinne and embrace vertue And it teacheth that Gods commandements be neither impossible nor hard but the yoke of Christ is sweete and his burden with the helpe of his grace light It teacheth that as a man may by grace auoid sinne if he will and easily keepe Gods commandements and by doing good workes liue well so these good workes are pleasant and acceptable vnto God and such for which God will giue to all that do perseuerantly do them exceeding grace euerlasting reward in heauen And contrarie that for neglecting good deeds or which is worse doing sinfull deeds God hath prepared intollerable and endlesse paines in hell It prescribeth men to fast and to pray and to vse other meanes to keepe the flesh subiect to the spirit and the spirit to God It maintaineth confession of sinnes to a Priest as commanded by our Sauiour in the Gospell which both is a great bridle to withdraw men from vice as experience teacheth and a speciall meanes whereby the Pastor of the Church knowing the inward conscience of their flockes may better apply fit remedies to their spirituall diseases and prescribe to euery one fit exercises for their practise and progresse in vertue Finally the profession of this Church is such that euen simple Protestants when they see a Catholicke do any thing amisse will ordinarily say You should not do thus So that these that sinne in this Church cannot anie way ascribe their sinnes to anie defect or peruersitie of the doctrine of the Church but must needes acknowledge them to proceed from their owne frailtie or malice contrarie to the teaching of the Church and sometime euen against their owne conscience actuall knowledge Wherefore notwithstanding that there be some sinfull persons in the Romane Church yet it may be called Holy both because the doctrine and profession thereof leadeth of it selfe to Holinesse and consequently is Holy and also because there be many holy persons or Saints in it of which as of the better and worthie and principall part it may well and is termed Holy as a tree which hauing some branches that haue life though others be dead yet of those as of the better and more respected part is absolutely said to be aliue which if we could not outwardly perceiue to haue any branches aliue we would absolutely affirme to be dead and not aliue The Answer 1 Here you see this Iesuit preferreth the holinesse of his Church before ours because it floweth from their doctrine which ours he saith doth not Wherein I blame his memory that a §. 24. hauing before denied the doctrine to be a marke of the Church and made holinesse the marke in stead thereof yet now he cannot proue his holinesse but by the doctrine For saith he it is according to the doctrine Wherein he forgetteth himselfe much for if he cannot proue his holinesse nor distinguish it from the holinesse of a false Church as he conceiteth ours to be but by the doctrine then the doctrine is better knowne and more apparent and consequently a better mark by b §. 26. his owne rules The like error he committeth in his three others markes vnitie antiquitie and succession or else let vs see how he will shift himselfe 2 Next he forgetteth himselfe againe where he saith the Protestants doctrine induceth men to libertie and lewdnesse For I haue shewed before that our aduersaries confesse we absolutely bind men to a godly life Stapletons c De iustifie pag 334. words are these Euen the Protestant themselues albeit they distinguish sanctification and new obedience from our formall righteousnesse whereby we are iustified that it should be no essentiall part thereof yet they teach that it must certainly and infallibly be present to all Gods children as an inseparable companion of iustifying faith as the proper note of Gods children Let the Iesuite looke vpon this and bridle the libertie of his tongue For can the teaching of sanctification and obedience induce men to liberty and lewdnesse yea when it is required to be present certainly and infallibly to all that will be counted the children of God And whereas notwithstanding they reply that the consequence of our doctrine leadeth men to libertie I demand how can the consequence of this point do it which Stapleton acknowledgeth we teach concerning sanctification for it bindeth thē in all their life to auoid sin vpō paine of condēnation Whence it followeth that neither can the consequence of any other point we teach do it or intend it of it owne nature because the force and reason of this floweth into them all But if any man will peruert that we teach as d Mat. 5.17 our blessed Sauiour and his e Rom. 6.1 15. Apostles teaching was peruerted in the like case and receiue with the left hand what we offer with the right f Apoc. 22.11 Let him that is filthie be more filthie and let such libertines and our peruerse aduersaries go together for Gods truth must not be shaped as the Church of Rome hath shaped it to qualifie such humors It is sufficient that our doctrine in it self and the preaching thereof containe obedience and debarre the contrary which it doth as I haue demonstrated in all the points that this Iesuite excepted against in the fortieth section and yet further will do 3 For it is vntrue that this Iesuite saith The doctrine of his Romane Church is against all vice and that no mans sinnes can be ascribed to it for euen the points which he reckoneth freewill ablenesse to keepe the law the merit of mens works fasting
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
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
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
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
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
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
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
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
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
that it should be the Popes right to Lord it thus ouer the Scriptures Fathers Councels Church and all the world What possibility is there that the kingdomes of the world should be subiect to him What likelyhood is there that Images should be worshipped our workes should merit heauen the cup should not be allowed to the people the Seruice should be in a language vnknowne the Body of Christ should be in ten thousand places at once the Priest should haue iudiciall power to forgiue sinnes the Saints in heauen should be made mediators for vs to God He that will indifferently compare these and many points more shall finde them manifestly against the principles of religion and the light of nature What man can thinke it to be the true Church that teacheth to equiuocate to murther the King to pay no debts to BLOW VP THE PARLIAMENT to dispense with murther and whoredome The fift is their intemperate and vnchristian proceeding against vs. For if they were of the truth they would not defend themselues and confute vs with grosse lying vncharitable railing and irreconcileable malice which are the weapons of darkenesse but with grauitie and sinceritie as becometh Christs Gospell Who will beleeue that any can be so impious that holdeth there is a God as to make him the author of sinne and yet n Posseuin bibl select p. 533. they shame not to say we do it Who can thinke that any man is so absurd as to deny the necessitie of good workes and a godly life and yet they say our Church doth it There is very little of our doctrine but maliciously they traduce and misreport it That we haue neede to put them in minde of Philoxenus the Poet o Hesych Illust vit philosoph in Arcesilao who hearing certaine Potters singing his verses vndecently brake their pots For saith he I breake your pots and you marre my verses What truth or sinceritie is it to publish abrode to the world that in England Catholickes so they call themselues vntruly are so cruelly persecuted p Nonnullae de castissimis virginib vestris in Lupanaria aliaque loca inhonesta praeclarissima in hoc Agnetis Luciaeque virginum exempla secutae protrusae sunt Alan consolat pag. 159. That young women which are found to be of that religion are put into the stewes and such like vntruthes mentioned thicke and threefold in their q Concert eccl Cathol writings r Aquiponta de Antichristo p. 110. post Sander visib monarch l. 7. p. 664 That ten thousand Churches and aboue are ouerthrowne more then two hundred Martyrs slaine an infinite multitude of all sorts and sexes imprisoned banished and bereaued of their goods One Cardinall three Archbishops eighteene Bishops one Abbot foure Priours foure whose Couents thirteene Deanes foureteene Archdeacons six hundred Priests seuentie seuen Doctors one Queene eight Earles ten Barons sixe and twentie Knights foure hundred Gentlemen What could they haue said more if Queene Elizabeth had bene as cruell as Queene Marie was against vs in her time Yea their hatred against vs is such that they hold vs to be ſ See Lindan de suga idol possesse◠not simply seduced but euen possessed by the diuell and thereupon when any of vs reuolteth to the Papacie and is reconciled to them they haue an order to exorcize the party t Pontifical Rom. pag. 206. who kneeling vpon his knees the Bishop saith I coniure thee vncleane spirit by the name of God that thou depart out of this seruant of God whō he hath vouchsafed to deliuer frō thy errors and to bring backe to his holy Church he cōmandeth thee thou cursed and damned spirit who suffered for the saluation of man c. Besides their malicious u Staplet promptuar moral aestiu pag. 493. Answer to the libel of Engl. Iust pag. 170. inde threatning of the peace of our Land euen then when it had the happiest time and vnnaturall treasons against vs shew the true sanctification of Gods spirit not to be among them which teacheth meekenesse and forbearance not rankor and impatience and rebellion Saue that hauing said x Id. They were but thriftlesse yonkers vulgar readers common persons that would not be perswaded our countrey and state to be in the greatest and most daungerous termes in the Queenes time that euer it was since or before the conquest and in far worse then any countrey in Christendome it pleased God by the coming of his Maiestie to deride these their Prophecies and in scorne thereof at this day we enjoy the very same peace and libertie that we then had 13 The sixt is the prodigious ignorance whereinto they fall that liue in Papistry For as their Church commendeth it so their people follow it most desperatly euen in the chiefest things touching their saluation I will not speake how vnable they are to render account of the faith to vnderstand the points of the Catechisme to iudge of things lawfull and vnlawfull and such like I will only mention what I saw and learned dwelling among them concerning the saying of their prayers for what man is he whose heart trembleth not to see simple people so farre seduced that they know not how to pronounce or say their daily prayers or so to pray as all that heare them shall be filled with laughter And while superstitiously they refuse to pray in their owne language with vnderstanding they speake that which their leaders may blush to heare These examples I haue obserued from the common people * The maner how the vulgar sort of people addicted to Papistry say their praiers the which I haue obserued by liuing and conuersing with them and set downe for no other purpose but to note the pitiful ignorance and confusion whereinto the Church of Rome plungeth her children Non verenda reteg◠sed inuerecūda resuto vtinam nobis reliquerint moderni Noc vnde à nobis possent aliquaten operiti Bern. ep 42. The Creed Creezum zuum patrum onitentem creatorum eius anicum Dominum nostrum qui cum sops virigini Mariae crixus fixus Ponchi Pilati audubitiers morti by sonday father a fernes sclerest vn iudicarum finis a mortibus Creezum spirituum santum ecli Cathóli remissurum peccaturum communiorum obliutorum hitam turnam again The little Creed Little Creed can I need Kneele before our Ladies knee Candle light candles burne Our Ladie prayed to her deare Sonne That we might all to heauen come Little Creed Amen This that followeth they call the White Pater noster White Pater noster Saint Peters brother What hast i' th t 'one hand white booke leaues What hast i' th t'other hand heauen yate keyes Open heauen yates and * Shut steike hell yates And let euery crysom child creepe to it owne mother White Pater noster Amen Another Prayer I blesse me with God and the rood With his sweet flesh and precious blood With his Crosse and his
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
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
secreti regula Pastor erit Roma suis magna suis Brittannia normam Pandit in incertum ne rapiare caue Consilium Medici Pastoris consule vocem Iudicium certum PAGINA SACRA dabit Le. Asshaw ar A BRIEFE DISCOVRSE CONCERNING FAITH BY WHICH IS euidently declared how euery one that hath a desire to please God and a care to saue his soule the which should be the chiefe desire and care of euery Christian man ought to resolue and settle himselfe in all points questions and controuersies of faith The Answer IF the Discourse had performed what the Title promiseth you had bene beholding to the man that bestowed it on you the rather because the coÌ„trouersies of the present time haue changed the sweet Spring of our Church into a stormy Winter But seeing the author thereof vnder colour of directing you in the controuersies goeth about to make another Eue of you by seducing your minde from the simplicitie that is in Christ you haue little cause to thanke him and a Deut. 27.18 he lesse to reioyce in his labour For his reasons whereby he thinketh to declare his matter so euidently all tend to perswade you that the Pope of Rome b Gregorius decimus tertius filiorum ecclesiae pater amantissimus Camp rat 5. apud Posseu bibl l. 7. c. 21. his fast frieÌ„d c Nomine Ecclesiae intelligimus eius caput id est Romanum PontificeÌ„ Gregor de Valent. in Thom. tom 3. pag. 24. Venet. is this verie Rule that must resolue you in these points questions and controuersies of faith An vnreasonable position voyd of all indifferencie when common sense teacheth that he which is a partie cannot be iudge and d Niceph. Gregor hist lib 10. cap. vlt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which it selfe is a thing wauering and inconstant cannot be the Rule to discerne the right by What father e Luc. 11.11 saith Christ if his sonne aske him bread will giue him a stone or if he aske a fish will giue him a serpent yet thus the Iesuite hath dealt with you But f Epicharm the heathen mans counsell is good Be sober and suspicious and g 1. Thes 5.21 the Apostles better Trie all things and sticke to that which is good Neither must you hope to learne truth in the schoole of lies for they that seeke Christ among heretickes shall lose him § 1. First it is to be suppoâ—ed and set downe for a certaine ground that there is but one faith which whosoeuer wanteth cannot possibly please God nor consequently be saued since none are saued which do not please God This is proued out of S. Paule who in one place saith Vna fides Ethes 4 and in another Sine fide impossibile est placere Deo Heb 11. The which two places make this sence in English Faith is but one and without faith it is impossible to please God Secondly this one faith without which we cannot please God must be infallible and most certaine because faith is the credite and inward assent of mind which we giue to the word of God the prime and first veritie which neither can deceiue nor be deceiued Fides saith the same S. Paule Rom. 10 ex auditu auditus per verbum Dei The sence of which words be that faith is bred in vs by hearing and yeelding assent to the word of Christ who is of God The Answer 1 Both these conclusions be true and you shall graunt them to be as himselfe calleth them certaine grounds wherein we all agree that there is but one faith wherein we can be saued and this faith must be infallible or certaine that is free from error and such as cannot deceiue vs beleeuing nothing that false is And this later is well proued Because faith is the assent of the mind that we giue to the word of God which word being the first truth neither can deceiue vs nor be deceiued it selfe This confirmation I say will serue meaning by the word of God the holy Scriptures for h Cyrill Hiero. fol. cat 4. the securitie of our faith ariseth from the demonstration of the diuine Scriptures i 1. Cor. 4.6 that no man presume aboue that which is written 2 But if by the word of God which cannot deceiue nor be deceiued he meane also the Constitutions of his Church and the Popes Decrees which they call Traditions then his confirmation is naught and we reiect it because the words thereof will be resolued into this sence That our faith or religion to this end that it may be infallible must be grounded partly on Traditions and partly on the Scriptures and the certaintie thereof dependeth no lesse on the former then on the later a point which no wise man will graunt considering that such Traditions are so farre from securing our faith that directly they leade it into a verie sea of errors and vncertainties and being once admitted euery Friers dreame and base custome of the Romish Church shall be thrust vpon you for an article of religion necessarie to eternall life And I dare vndertake the Iesuit in this place by the word of God of Christ meaneth these verie Traditions so farre that put him to it and before he wil forgo them or hazard the least of his Papall Decrees you shall see him k Vide as quaÌ„ti ponderis sit ipsa traditio vt ex ipsa noui testamenti scripta omnia authoritatem acceperint quam qui non admiâ—tunt ab ipsis etiam canonicis scriptis excidat necesse est Traditio est scripturarum fundamentum In eo scripturas excellunt quod illae nisi traditione firmentur non subsistant hae vero etiam sine scriptis suaÌ„ obtineant firmitatem Caes Baron annal tom 1. an 53. nu 11. verie strangely speake of the Scriptures as the l Demades Eras apop man of Athens that thought his countreymen should not by striuing for heauen in the meane time venter to lose the earth Digression 1. Prouing that the Papists grounding the doctrine of faith on Traditions make them equall to the written word 3 For the Trent Councell m Sess 4. decret 1. decreed they should be receiued with the same reuerence and affection wherewith we receiue the Scripture it selfe Canus n Loc. l. 3. c. 3. saith Many things belong to Christian faith which are contained in the Scripture neither openly nor obscurely o Confess Petric c. 92. Hosius saith the greatest part of the Gospell is come to vs by tradition very little of it is committed to writing p De Purgat cap. 11. Peltanus that many verities lye hidden in the Church which if she would reueale we were bound to beleeue with the same faith wherwith we beleeue the things reuealed in the Scriptures q Vaux Canisius English catech c. 1. The Popish Catechismes teach that Faith is a certaine light wherwith whosoeuer is enlightened he firmely agreeth to all such things as
bookes among them that examine their religion h Annot. on Act. 17. v. 11. The Rhemists say the hearers must not trie and iudge whether their teachers doctrine be true or no neither may they reiect that which they find not in the Scripture And this is also commonly defended by i Hosius de express Dei verb. Andrad defens Trident. l. 2. others And whereas k Prolegom cont Petrum à Sot Et Confess Wittenber cap. de sacr scriptur Brentius had written no lesse godly then truly that in the matters of our saluation we might not so cleaue to another mans opinion that we should embrace it without the approofe of our owne iudgement and it belongs to euery priuate man to iudge of the doctrine of religion and to discerne the truth from falshood l Bellarm. de verb. Dei lib. 3. c. 3. the Iesuites very scornefully reiect his saying 5 Thirdly they extoll ignorance to the skies and encourage their people to it m Rhem. annot â—n 1. Cor. 14. on Luk. 12. v. 11. They require no knowledge of the things we pray for but preferre ignorance nor yet abilitie to professe the particulars of our faith when possible we are to die in the defence of the same farre contrary to that which n 1. Pet. 3.15 the scripture so plainly teacheth And the rather to hearten the people in this blindnesse o Rhem. vpon 1. Ioh. 2. v. 20. they promise them a part in other mens gifts graces which haue knowledge p Conf. Petrie cap. 14. pag. 18. Hosius saith To know nothing is to know all things and ignorance in most things is best of all 6 This is the whole entire faith mentioned here in the Iesuites discourse whereby nothing is meant but the Colliars faith whereof q Apologie transtated by Staplet part 1. pag. 53. I spake and Staphylus writeth thus The Colliar being at the point of death and tempted of the diuell what his faith was answered I beleeue and die in the faith of Christs Church being againe demaunded what the faith of Christs Church was that faith said he that I beleeue in Thus the diuell getting no other answer was ouercome and put to flight By this faith of the Colliar euery vnlearned man may trie the spirits of men whether they be of God or no by this faith he may resist the diuell and iudge the true interpretation from the false and discerne the Catholicke from the hereticall minister the true doctrine from the forged I could scarce beleeue this to be their doctrine of entire faith vpon the report of so base a companion as Staphylus but when I saw the same conceit as grauely set foorth by r Hosius contra proleg Brentij lib. 3. pag. 146. Pigh hierarch lib. 1. cap. 5. Iacob de Graffijs decision part 1. lib. 1. cap. 26. nu 34. Antonin part 1. tit 5. c. 2. §. 1. skilfuller clearkes then he then I perceiued the Colliars faith was canonized for the Papists creed and the prouerb true that Like to like were the diuell and the colliar saue that it hath brought such a flood of ignorance vpon their people that Å¿ Imman Sa. aphor verbo Parochus pag. 298. a Doctor of their owne cries out vpon all the clergie for it Wo to our Parish Priests wo to our Bishops wo to our Prelates 7 And wo to them indeed from him that so plentifully in t Es 53.11 Ioh. 17.3 Ro. 10.14.17 Col. 3.16 Heb. 5.11 the Scriptures hath condemned this ignorance and in vaine did Christ u Ioh 5.39 commaund the people to search the Scriptures and x Rom. 15.4 Ioh 20.31 Paul and Iohn teach that whatsoeuer things are written were written for our learning and that we might beleeue if to assent to the Church without any knowledge thereof were a sound whole and an entire faith y Enarrat in Psalm 118. Hilary saith Many thinke the simplicitie of their faith shall suffice to accomplish their hope of eternall life as if the studie of innocencie according to the iudgement of the world needed not the precepts of heauenly doctrine It is written of z 2 Tim. 3.15 Timothy and a Basil Aschet prolog de iudic Dei Et epis 75. ad Neocaesar Basil that of children they were trained vp in the knowledge of the mysteries of religion And in the Primitiue Church b Iust Martyr apolog 2. Euse demonstrat euang l. 1. c. 6. Theod. de curand GraecoruÌ„ affect l. 5. the doctrines and seuerall points of religion were knowne and discoursed by the meanest of the people and c Chrysos hom 3. in Lazarum Orig in Num. hom 27. the Bishops exhorted them thereunto which practise declareth manifestly enough that in those dayes knowledge of the things beleeued was thought necessary to an entire faith though now the case be altered in the Church of Rome and the Iesuites owne reasons proue as much for d Thom. 22. qu. 1. art 10. 3. Athanasius creed is a rule of faith and therefore sheweth we are bound both to beleeue and know the things contained in it else he might as well haue pointed downe the Colliars creed Againe to what purpose should God propound all the points of our faith one as well as another vnlesse his will were that we should learne them all according to e Deut. 29.29 that of Moses Secret things belong to the Lord our God but the things reuealed belong to vs and to our children that we may do all the words of the law f In Ioh. tract 21. Austins saying is to be noted Some may obiect we do rashly in discussing and searching out the words of God but why are they vttered if they may not be knowne why haue they sounded if they may not be heard and why are they heard but that we should vnderstand them § 3. Fourthly as this one infallible entire faith is necessarie to the saluation of euery one as well the vnlearned as the learned so we must say that Almightie God Qui vult omnes homines saluos fieri ad cognitionem veritatis venire 1. Tim. 2. hath for proofe that this for his part is a true will prouided some certaine and infallible rule and meanes whereby euery man learned and vnlearned may sufficiently in all points questions or doubts of faith be infallibly instructed what is to be holden for true faith and that the onely cause why a man misseth of the true faith is that he doth not seeke and finde this infallible rule or hauing found it will not with an obedient mind captiuate his vnderstanding selfe-iudgement and contrarie opinion in obsequium Christi for the seruice of Christ and in all points yeeld infallible assent vnto it as euery Christian ought Credamus Deo saith S. Chrysostome hom 83. in Matth. nec repugnemus etiamsi sensui cogitationi nostrae absurdum videatur quod dicit Let vs beleeue God without
cap. 4. Cyril that euen those things which are very easie yet to heretickes be hard to vnderstand And r In Anchor Epiphanius If a man be not taught of God to beleeue the truth all things to him are vneuen crooked which yet are straite and not to be excepted against to such as haue obteyned learning vnderstanding Austin hauing in his books of Christan doctrine propounded the rule of faith whereby all matters of faith must be determined yet notwithstanding thus concludes Å¿ Prolog in lib. de doctrin Christ To such as vnderstand not what I write I answer they must not blame me if they conceiue not these things as if I shewed them with my finger the moone or a star which they would see being not very cleare and they haue not eyes to see my finger much lesse a star they must not be offended at me if they see it not so they who vnderstanding these my precepts cannot yet see the things which in the Scripture be darke let them cease to blame me and rather pray God to giue them eye sight For I may point with my finger but I cannot giue them eyes to see the things I point to § 5. All these being set downe for certaine grounds the question is what in particular may be assigned as an infallible rule sufficient in it selfe to instruct all sorts of men in all points of faith This question I resolue by putting downe and prouing these foure conclusions * Diligens attenta frequensque lectio tum meditatio collatio â—cripturarum omnium summa regula ad intelligendum mihi semper est visa Acosta apud Possen l. 2. c. 15. The first conclusion is that the Scriptures alone especially as translated into the English tongue cannot be this rule This I proue The Answer 1 This conclusion hath two parts First that the Scripture is not the rule which God hath left to instruct vs in the points of faith Next that if possible it were yet as we haue it traÌ„slated into English it cannot Whereto I answer that the doctrine of our Church is t Artic. 6. cap. The doctrine of holy Scripture Iewel apol part 2. cap 9. diuis 1. that the Scriptures comprehended in the canonical books of the old and new Testament is the rule of faith so far that whatsoeuer is not read therein or cannot be proued thereby is not to be accepted as any point of faith or needfull to be followed but by it all doctrines taught and the Churches practise must be examined and that reiected which is contrary to it vnder what title or pretence soeuer it come vnto vs. 2 And as for translations we say that the diuine truth which is the infallible word of God is alike conteined in all translations as the meanes to shew it vs and the vessels wherein it is presented to vs yet with this difference that the same is perfectly immediatly most absolutely in the originall Hebrew and Greeke all other translations being to be tryed by them And therefore * Sacrae Scripturae infallibilis per omnia authoritas integerrima in omnibus veritas non pendet ex omnimoda incorruptibilitate alicuius editionis sed eius incorruptibilitas omnimoda in corde Ecclesiae ita conseruatur vt cum opus suerit opportunè prouideat ipsosque codices corrigat emendet Dom. Bann in 1. part Tho. pag 72. we relie vpon translations but in a certaine manner and degree namely with this caution that we trie them by the originall and finding them to agree in the matter we hold the translation to be the same canonicall Scripture that the Greek and Hebrew is Thus we say that euery translation consenting with the originall is canonicall Scripture because the matter of it is the pure doctrine of the holy Ghost and this doctrine conteined in it is the rule we seeke for Otherwise in the rigor of speech we cannot call the English translation the rule no not yet the Greeke and Hebrew because all language and writing is but a symbole or declaration of the rule and a certaine forme or manner or meanes whereby it cometh to vs as things are conteyned in their words And so to conclude because the doctrine matter of the text is not made knowne to me but by the words language therefore I say the scripture translated into English is the rule of faith whereupon I relying haue not a humane but a diuine authoritie For euen as I beleeue a diuine truth although by humane voice in preaching it be conueyed to me so I enioy the infallible doctrine of the Scriptures immediatly inspired by the holy Ghost though by a humane translation it be manifested to me And this is our meaning when we call the Scriptures translated into English the rule Which being explaned I will put the Reader in mind of three points to be noted about this conclusion which I will handle in the three next Digressions one after another Digression 3. Wherein by the Scriptures Fathers Reason and the Papists owne confessions it is shewed that the Scripture is the rule of faith 3 And first let any man iudge by that which followeth if this conclusion be not contrary to the cleare euidence of truth and Diuinitie For the text in plaine words free from ambiguitie saith u 2. Tim. 3.15 The Scriptures are able to make vs wise to saluation through the faith that is in Christ Iesus and are profitable to teach to improue to correct to instruct in righteousnesse that the man of God may be absolute and perfect to euery good worke or as Salomon x Pro. 2.1.9 speaketh They will make a man vnderstand righteousnesse and iudgement and equity and euery good path y Esa 8.20 We must repaire to the law to the testimonie if any speak not according to that word there is no light in them z Mal. 4.4 Lu. 16.29 Remember the law of Moses my seruant which I commanded him in Horeb for all Israel with the statutes and iudgements a 2. Pet 1.19 We haue a more sure word of the Prophets whereunto we must take heede as to a light that shineth in a darke place till the day starre arise in our hearts b Luc. 1.4 Ioh. 5.39 20.31 These things are written that we might haue the certaintie of that whereof we are instructed and that we might beleeue in Iesus and in beleeuing haue life eternall c 1. Cor. 4 6. We may not presume aboue that which is written d Luc. 10.26 And when one asked Christ what he might do to be saued he referred him to the Scripture for his direction And so e Luc. 16 29. did Abraham answer the rich glutton They haue Moses and the Prophets And f Deut. 12.8.32 Pro. 30.5 Mat. 22.29 Gal. 1.8 Eph 2.20 Heb. 4.12 Ap. 22.18 infinite more testimonies be there to the same effect Now shall the Scripture be able to
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
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
point of the sence For we know the diuine doctrine to be one and the same in all translations immediatly in the originall and more obscurely in the translations and therefore we so vse them as that we examine all by the originall approuing the best and not hindering the mending of it if need require But this change implies no such error in the matter For one true sence may be vttered diuersly and though things be alwayes one and the same yet words be diuers In which sence our translations are of differeÌ„t sort and yet no materiall error As for example some playner or in phrase liker the original then othersome One translation is in verse another in prose one word for word another sence for sence one hath a higher obscurer phrase another a lower and playner yet how can it be inferred hereupon that therfore they be erronious when they all yeeld the same diuine sence Therefore Austins iudgement is more to be preferred who saith i De doctrin Christ lib. 2. c. 12. 14. the variety and multitude of translations doth not hinder vs from vnderstanding the text but very much helpe vs specially if we shall diligently compare them one with another And what shal become of the popish Authenticall vulgar if change and varietie be a signe of error which so often was changed before it came to that it is and since the Trent approbation hath so many different copies Yea what shall become of their Missals Portesses and Seruice bookes that so many times haue bin reformed and more should be but that the Seruice of the Church would be altered so farre that scarce any shew of the ancient Religion would be remaining in it k Loc. lib. 11. cap. 5. saith Canus a Popish Doctor 8 But the Iesuite obiecteth further that seeing the translatour being but a man may erre how shall an vnlearned man be infallibly sure that this or that translation erreth not or if it erre in on point that it doth not in another vnlesse the Churches authoritie be admitted to assure vs Whereto I answer l Psal 119 105. Prou. 6.23 2. Pet. 1.19 that the doctrine conteyned in the Scripture is a light and so abideth into what language soeuer it be translated and therefore the children of light know it and discerne it For m Ioh. 10.4 1. Cor. 2.15 1. Ioh. 2 20. Ioh. 7.17 14.16.17 God directeth them by the holy Ghost who openeth their hearts that they know his voice from all others and that the light of his truth may shine vnto theÌ„ Which light is of this nature that it giueth testimonie to it selfe and receiueth authoritie from no other as the Sunne is not seene by any light but his owne and we discerne sweet from sowre by it owne tast And for the opening of our eyes to see this light whereby our conscience may be assured we haue diuers meanes some priuate as skill in the tongues learning labour prayer conference c. Some publicke as the ministery of the word which is the ordinance of God to beget this assurance which act of the Church is not authoritie to secure me but ministery to shew me that which shall secure me which ministery is founded on the Scripture it selfe in that from thence it fetcheth the reasons that may perswade me and sheweth the light that doth infallibly assure me And thus we know our translations to be true Digression 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 9 So then the vnlearned man is secured not vpon the Churches credit and authoritie but by her ministery which teacheth him he is directed to the light it selfe and this ministery we haue and vse for our translations but they that obey it know the translation and so proportionably all other articles of faith to be infallible because the matter therof appeares vnto them as a candle in a lanterne shewing it selfe in it owne light And that you may see the difference betweene these two the Churches teaching and the illumination of the spirit in assuring vs the spirit of God is an inward meanes the teaching of the Church an outward the spirit secureth vs by his owne authoritie the Church directeth vs by her ministery the spirit hath light in it selfe the Church borroweth hers from the Scriptures the spirit can secure vs alone the Church neuer can without the spirit But nothing can be playner to this purpose then the saying of Constantine the great in his epistle to the Persian n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. hist lib. 1. cap. 25. Marking the diuine faith I obtaine the light of truth and following the light of truth I acknowledge the diuine faith We need then a more certain authoritie then the voyce of the Church that may prostrate our mind with a lightning froÌ„ heauen and stand vpon his owne ground not drawing his resolution from any thing out of it selfe 10 This is not far from that which the learnedst of the Papists be driuen to acknowledge through the necessitie of the truth For thus writeth o Princip doctrinal lib. 8. cap. 22. Stapleton in that booke where he most defends the Churches authoritie The godly are brought to faith by the voyce of the Church but being once brought and enlightened with the light of diuine inspiration then they beleeue no more for the Churches voyce but because of the heauenly light And yet more plainely in p Triplicat inchoata aduers Gulielm Whittak in admonit ad Whitak the last booke that euer he wrote that one would wonder the Iesuite should see no authoritie to secure vs but the Churches The inward perswasioÌ„ of the holy Ghost is so necessary and effectuall for the beleeuing of euery obiect of faith q Nec absque illa quicquam à quoquam credi possit etsi millies Ecclesia attestetur per illam solam persuasiâ—nem quodlibet credenduÌ„ credi queat tâ—cente prorsus vel noÌ„ audita Ecclesia that without it neither can any thing by any man be beleeued though the Church testified with it a thousand times and by it alone any matter may be beleeued though the Church held her peace or neuer were heard Where is he then that saith we cannot be infallibly sure that this or that is doctrine of faith free from error vnlesse we admit an infallible authoritie in the Church to assure vs Digression 7. Wherein the Trent vulgar Latin and our English translation are briefly compared together 11 Which authoritie if we did admit supposing the Church were like theirs might we not speed possible as the Papists haue done in their authenticall vulgar and be assured of that which were starke naught For I thinke the Sun neuer saw any thing more defectiue maimed then the vulgar Latin yet r Concil Trid. sess 4. their Church hath canonized it for good
ye need nothing else but to reade A truth so manifest that the Iesuits themselues are constrayned to yeeld it For e Anal. fid pag. 100. Gregory of Valence writeth that such verities concerning our faith as are absolutely and necessarily to be known beleeued of all men are f Perspicuè ferè plainely taught in the Scriptures themselues And g Dist 37. Relatum the Canon law saith When the law of God is read it must not be read or taught according to the power and knowledge of our owne wit For many words there be in the Scripture which may be drawn to that sense which euery one for the nonce will frame to himselfe But it should not be so For h Non enim sensum extrin secus alienum extraneum sed ex ipsis Scripturis sensum capere veritatis oportet you must not from without them seeke a forren and strange sence that so you may as you can confirme it with the authoritie of the text but we must out of the Scriptures themselues receiue the meaning of the truth For the diuine Scriptures containe i Integram sumam regulā veritatis the whole and firme rule of faith 4 Against this that I haue answered the Iesuite hath couched together diuers obiections And first that learned men many times mistake the sence of places expounding that one way which is meant another as for example that figuratiuely which is meant literally whereto I answer three things First this proueth not the pretended difficulty of the Scripture but only the weaknesse and ignorance or possible the frowardnesse and preiudice of some men And so a wrong cause is assigned for the Scripture is not the cause of these mens erronious expositions as I will shew in the tenth Digression 5 Next this argument conuinceth not all the Scripture of obscuritie but only some of it which we grant But then what gaineth the Iesuite For he must proue that all the Scripture and specially that which containeth the principles of our faith which we call the rule to be obscure and intricate which he can neuer do For k Aug. de doctr Christ li. 2. c. 9. Chrys hom 3. in 2. Thess those things which concerne our faith and conuersation yea all things necessary are plainely and manifestly set downe the which cannot be made vncertaine by the obscuritie of other places Therefore the diuersitie of mens iudgements sheweth the learnedst men that are l 1. Cor. 13.11 to know but in part and the Scripture in some part to be obscure but not that all is obscure or that which is so is too obscure to be the rule See Digression 10. 6 Thirdly though the proper interpretation be sometime mistaken yet the truth is not alway thereby obscured For heare what m De doct l. 2. cap. 36. Austin saith He erres not perniciously neither doth he altogether say vntruly who sometime expoundeth otherwise then the text meaneth if so his exposition further charity the end of the commandement He is indeed deceiued but yet so as when a man losing his way through a by-field cometh whither the way leadeth His meaning is that in many cases wrong expositions hinder not the determinate and plaine iudgement of the text 7 But seeing experience sheweth that diuers expound diuersly yea one contrary to another how may one be infallibly sure that he only expoūdeth right hauing nothing to assure him but the seeming of his owne reason which reason others thinke they haue as well as he Wherto I answer three things First this infallible certaintie befalleth not all men For God in his iudgment leaueth many to be seduced by their own seeming sense and reason and deceiued in their owne opinions as n Psal 119.18 Ioh. 7.17 8.43.47 14 16.17 1. Cor. 2.14 2 Th 2.11 2. Pet. 3.16 the Scripture teacheth manifestly neither is there any externall meanes left by God in the world effectuall to conuince those whom he hath giuen ouer and which want his spirit as already o §. 4. nu 2. I haue shewed For though the Spirit speake euidently in the text and plentifully to meet with all doubts and cases as p Part. 3. Tit. 18. c. 3. §. 3. Antoninus speaketh yet the wicked haue no eares to heare it their owne preiudice hindereth them For what can be playner then this that Iesus is the Messias the sacrifice of Aaron is ceased the blood of Christ doth away our sins yet the Iew beleeueth it not and the reason is giuen by Saint Paul q 2. Cor. 3.14 because the vaile of Moses is laid ouer his heart therefore Austin prayeth r Cons l. 11. c. 3. Thee ô my God I beseech pardon my sinne and which causedst thy seruant Moses to speake the truth cause me also to vnderstand it If this be a defect in our rule they which make the determination of the Roman Church the rule incurre the same inconuenience For ſ Princip Doctrin fid lib. 8. c. 1. 2. Triplic inchoat in admonit ad Guil. Whytak Doctor Stapleton acknowledgeth The inward perswasion of the spirit is so necessary that without it no man can beleeue any thing though the Church giue testimony a thousand times And t Relect. controu 4. again he complaineth This is the beginning of our calamitie that an hereticke heareth not the Churches voyce The same say we this is the spring of an heretickes confusion that he heareth not the voyce and definitiue sentence of the Scripture 8 Secondly to the point of his demand the truth contained in the Scripture is a light and is discerned by the sonnes of light u 1. Ioh. 2.20 Ioh. 8.31.32 the inward witnesse to assure them is the annointing of the holy Ghost x Luc. 1.4 Act. 17.11 2. Pet. 1.19 the outward witnesse is the Scripture it self which by it own light perswadeth vs in all cases doubts questions and controuersies clearly testifieth with vs or against vs. Which light is ordinarily attained to by vsing the meanes some priuate as reading prayer conference of places consent of the godly helps of learning and reason sanctified some publick as the ministery of the Church which ministery as all other meanes is founded on the authoritie of the Scripture it selfe And this is something to assure vs more then the seeming of our owne sense and reason 9 Thirdly the Churches word and authoritie neither doth nor can assure vs that is to say we are not infallibly certaine this or that is the right meaning of the text because the Church hath decreed it so to be but by the Churches ministery ordinarily we are instructed as I shew more at large in the 11. Digression and haue touched already in the sixth 10 But many things are required for the perfect vnderstanding of the Scripture which are but in few they which haue thē be not sure either that they haue them or that they erre not in vsing
to enlighten the people so blind and ignorant are their minds But that which Andrew said There is a boy here which hath fiue loaues two fishes must be vnderstood of the rank of Saint Peters successors that which is added make the people sit down signifieth that saluation must be offered them by teaching them the seuen sacraments 16 And whereas the Iesuite vrgeth so diligently that somethings are hard to be vnderstood yet this proueth not that the truth therefore cannot be tryed by onely Scripture because one place thereof expoundeth another which if the Iesuite will deny he must be disputed with as he that holdeth the fire hath no heate in it for against such an absurd assertion we vse no reasons but onely bid the man that holdeth it put his finger into the fire and he shall presently see whether his opinion be true or no. So let triall be made and the Iesuite shall soone see whether the Scripture be so obscure that one place thereof cannot interpret another m De Doctrin Christian lib. 2. c. 6. Austin saith There is almost nothing amoÌ„g these obscurities but in other places one may find it most plainly deliuered n Hom. 9. in 2. Cor. Chrysostom saith The Scripture euery where when it speaketh any thing obscurely interpreteth it selfe againe in another place o Comment in Esa c. 19. Hierome saith It is the manner of the Scripture after things obscure to set down things manifest that which they haue first spoken in parables to deliuer afterwards in plaine terms p Regul contract qu. 267. Basil saith The things which are doubtfull and in some places of Scripture seeme to be spoken obscurely are made plaine by those things which are euident in other places And finally q In Gen. ca. 2. Steuchius a Popish Bishop confesseth God was neuer so inhumane as to suffer the world in all ages to be tormented with the ignorance of this matter the sence of the Scripture seeing he hath not suffered one place to be in al the Scripture but if we consider it well we may interpret it For as Theodoret saith the Scripture vseth when it teacheth vs any such high matter to expound it selfe and not suffer vs to run into error Digression 11. Prouing that the Scripture it selfe hath that outward authoritie whereupon our faith is built and not the Church 17 The Canon law r Dist 37. c Relatum saith expresly The diuine Scriptures containe the whole and firme rule of the truth and out of themselues the meaning thereof must be taken So that wel may the Church by her ministery commend the rule to vs and instruct vs how to secure our consciences out of the Scripture but by it authoritie it cannot assure vs. Our faith must resolue it selfe into the authoritie of the Scripture For the authoritie of the Church in respect of vs dependeth on the authoritie of the Scriptures and is examined thereby The Church by her authoritie cannot perswade all men which heare it but the spirit of God in the Scriptures alwayes doth The Scriptures alwaies had their authoritie euen before the Churches came to them the words of the Scripture are Å¿ Luc. 8.11 1. Pet. 1.23 an immortall seed t 1. Cor. 2.4 the demonstration of the spirit and power u Heb. 4.12 that which is liuely and powerfull x Luc. 24.32 making our hearts to burne within vs y Ioh. 5.36.39 it giueth greater testimony to Christ then Iohn Baptist could z 2. Pet. 1.18 19 a voice from heauen is not so sure as it a 1. Ioh. 5.6 it is the spirit that beareth witnesse to the truth thereof b 1. Ioh. 5 9. and if we receiue the witnesse of men the witnesse of God is greater Finally our Sauiour c Ioh. 5.47 saith They which beleeue not Moses writings will not beleeue him and is the Churches authoritie greater then Christs d Ioh. 5.39 The Scriptures testifie of Christ e Ioh. 20.31 being written that we might beleeue in him f 1. Ioh. 5.10 and he that beleeueth in him hath a witnesse in himselfe g 2. Cor. 1.22 The earnest of the spirit is in his owne heart wherwith God hath sealed him h Ephes 2.20 We are all built vpoÌ„ the foundation of the Apostles and Prophets Christ himselfe being the head corner stone in whom all the building is coupled together by the spirit i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in psa 1â—5 In all humane arts there be certaine principles which are knowne of themselues and beleeued for themselues without any further demonstration The Scripture containeth the principles of our faith and shall not we beleeue them or cannot we know them infallibly of themselues without we let in the authoritie of the Church 18 Where then is the Iesuites credamus Deo in the captiuating of our iudgement in obsequium Christi Yea the very k Magist 3. dist 23. Scot. 3. dist 23. q vnica Ockâ—â— 3. q. 8. art 3. Gabr 3. d. 23. q 2. lit g. h. schoolemen say that faith is either Acquisita suasa gotten by discourse of reason and testimonie of the Church or Infusa inspirata immediatly put into our hearts by the holy Ghost inforcing the mind without further testimonie to yeeld obedience Now l Deut. 29 4. Mat. 16 17. the faith we haue of the points in Scripture is of the latter kind and so consequently not relying on the testimonie of the Church whose authority is but a created thing distinct from the first veritie m Princip fid doctrin lib. 8. cap. 20. saith D. Stapleton Alexander Hales n Part. 1. q. 1. memb 1. fides suasa inspirata saith Faith perswaded ariseth from the probabilitie of reason and faith inspired beleeueth the first truth for it selfe and this faith is aboue all knowledge * Et ad hanc disponit acceptâ—o doctrinae sacrae and the acceptation of the holy doctrine disposeth vs to it So that our conscience stayeth it selfe o Sed vt verè plenè credat necesse habet soli veritati primae purae nudae penitus inhaerere nullaÌ„ certitudinem extrinsecam requirendo Altisiod Sum. li. 2. pag 71. quem vide latiùs l. 1. praef onely vpon this diuine authoritie being of greater efficacie to perswade and hold vs then either the Church p Gal. 1.8 or an Angell from heauen 19 Let God himselfe q Lib. 5. ep 31. saith Ambrose teach me the mystery of heauen which made it not man who knoweth not himselfe whom may I beleue in the things of God better then God himselfe So also saith Saluianus r De prouid l. 3. All that men say needs reasons and witnesses but Gods word is witnesse to it selfe because it followeth necessarily that whatsoeuer the incorrupt truth speaketh must needs be an incorrupt witnes of it self Finally let these words of Å¿ Confess
teach him the faith of Christ and this the Apostle saith the Scriptures are able to do By which word Able the other word Profitable must be expounded For the Apostle to manifest their abilitie produceth their profitablenesse which were no good argument if their profitablenesse were not complete Besides it cannot be denyed but all sufficient things are profitable and therefore hence it followeth by the rule of conuersion that therefore some profitable things are sufficient And so may the scripture be sufficient 3 Secondly he answereth They be profitable and sufficient because they commend vnto vs the Churches authoritie which is sufficient But this is a shift For 1. then they are not sâ—fficient in that they coÌ„mend no such authoritie to vs. 2. If this be a good answer theÌ„ so many books of the Bible be superfluous For this one place or b Hold the traditions the fifteenth verse of the second chapter of the second Epistle to the Thessalonians for example were sufficient because according to the Iesuites exposition it commendeth to vs the authoritie of the Church which is able to instruct vs. 3. The text is euident that the profitablenesse thereof standeth in teaching reprouing correcting and instructing now if it stand in this wholly then the Iesuits conceit is excluded if but in part then let him shew what we need more for our saluation then doctrine reproofe correction and instruction 4. There was neuer any Papist in the world that durst alledge this text for the authoritie of the Church and yet granting the Iesuites exposition it should proue it inuincibly 5. The Church it selfe whereunto he saith the Scripture sendeth vs for our sufficient instruction receiueth her doctrine out of the Scriptures The Church saith c Tract 3. in 1. epist Ioh. Austin is our mother her brests are the two testaments of the Scripture whence she giueth her children milke Therfore they containe a sufficient doctrine because the Church giueth her children no other 6. Yea the Apostle saith they are able to make the man of God perfect that is the Pastor himselfe the Pope and Councell and all Now the Iesuite will not say they make these perfect by sending them to the Church because themselues are the Church yea the head and mouth of it 7. Finally it were intollerable folly to say that man teacheth me all good learning that I might be absolute and perfect yea maketh me wise to knowledge which onely as I go sheweth me the schoole where I learne these things yet the speech were as proper as the Apostles in this place supposing the Iesuites exposition to be true 4 The fathers and certaine Papists also the truth constraining them expound the place otherwise and say as we do d Hom. 9. Chrysostome writing on this place saith If any thing be needfull for vs to learne or to be ignorant of there in the Scripture we may haue it and he addeth that in these words Paul telleth Timothy Thou hast the Scriptures to teach thee in steed of me if thou desire to know any thing there thou maist learne it Which he could not haue said if he had not thought Timothy might learne as much out of the Scripture as Paul could teach him e De ration stud theolog lib. 1. cap. 3. Villavincentius a Papist confesseth The Scriptures and they alone are able to teach vs to saluation as the Apostle in the third chapter of his second Epistle to Timothy affirmeth saying all Scripture is inspired of God c. In which words the Apostle comprehendeth all things that are needfull to the saluation of man f Sum part 3. tit 18. c. 3. §. 3. Antoninus the Archbishop of Florence saith God hath spoken but once and that in the holy Scripture so fully to all doubts and cases and to all good workes that he needeth speake no more g Comment in 2. Tim. c. 3 in v. 15.16 Espencaeus writeth That if any thing be needfull either to be knowne or done the Scriptures teach the truth reproue the false reclaime from euill perswade to good Neither yet do they make a man good in some sort but perfect yea they can teach a man to saluation and h Sufficienter doctum reddere make him learned sufficiently § 12. The second conclusion is that no mans naturall wit and learning neither any companie of men neuer so learned onely as they are learned men not infallibly assisted by the holy Spirit can either by interpreting Scripture or otherwise be this infallible rule of Faith and consequently thoâ—e that for matters of faith rely either vpon their owne interpretation of Scripture or vpon the interpretation of other learned not assisted infallibly by the holy Ghost cannot haue an infallible faith This I proue Because all this wit and learning is humane naturall and fallible and therefore cannot be a rule or foundation whereupon to build a diuine supernaturall and infallible faith The third conclusion that no priuate man who perswadeth him selfe to be especially instructed by the Spirit can be this infallible rule of faith at least so farre forth as he teacheth or beleeueth contrarie to the receiued doctrine of the catholike Church this I proue first because S. Paul Gal. 1. saith Si quis vobis euangelizauerit praeter id quod accepistis anathema sit Pronouncing generally that whosoeuer teacheth contrarie to the receiued doctrine of the catholike Church should be held anathematized or accursed Secondly I proue the same because the rule of faith must be infallible plainly knowne and vniuersall as before hath bene proued But this priuate spirit is not such For neither the partie himselfe and much lesse any other can be infallibly sure that he in particular is taught by the holy Ghost For neither is there anie promise in Scripture to assure that he in particular is thus taught by the holy Ghost neither is his particular perswasion be it neuer so seeming strong able to giue infallible assurance thereof since diuerse now adayes perswade theÌ„selues to be thus taught by the Spirit and yet one of them teaching contrary to another and therefore some in these their perswasions must needs be deceiued And therefore who without testimonie of true miracle or some other infallible proofe dare arrogantly affirme that he onely is not deceiued since others that perswade themselues in the same maner that he doth are in this their perswasion sometime deceiued Moreouer suppose one assure himselfe to be taught by Gods Spirit immediatly in all things what is the true faith as it is not the maner of Almightie God to teach men immediatly by himselfe but rather as the Scripture telleth vs Fides ex auditu Rom. 10. and it is to be required ex ore sacerdotis and must be learned of Pastors and Doctors whom God hath put in his Church vt non circumferamur omni vento doctrinae But suppose I say one in priuate thinke himselfe to be immediatly taught of God how should he
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
are as ridiculous and sottish in answering the matter For what say they to all this when it is obiected against them Bellarmin h Tom. 1. praefat in gymnas Rom. answereth If a Catholicke man fall into sinne if he commit theft adulterie murther yet notwithstanding the foundation of his building abideth still he hath many and great furtherances to his saluation he walketh not in the darke he knoweth his Physitian he may through the faith that is in him call vpon God c. Happy Church where no mans sins may preiudicate him this I beleeue is it that maketh the world runne so fast to it for sanctuary But Staphylus more groslly after his maner As for the life of the Clergy i Apol. part 1. in fine saith he God is their iudge For as of maidenhead so of Priesthood man cannot iudge And the Canon law worst of all k 11. q. 3. Absiâ— in glo If a Priest embrace a woman it shall be construed that he doth it to blesse her And a Priest embracing a woman is presumed to do well Now if this be so there is no more to be said but that in silence and astonishmeÌ„t we adore the prerogatiues of this Roman Church and admire her liberties when they that will liue therein may without any danger steale the horse but professing the Protestants religion they must be hanged for looking ouer the hedge § 39. But chiefly their Church is not holy because there was neuer yet any Saint or holy man of it approued to be such by miracle or any other euident token as by reuelation from almightie God The Answer 1 This is false that the Iesuite saith there was neuer any Saint or holy man of our Church approued so to be by miracle reuelation or any other euident token For first the Prophets and Apostles and holy men of the Primitiue Church were all of our religion in euery point and beleeued not one article of the present Romane faith as we shew in euery question and I haue purposely declared in other places Now the Iesuite will not deny but these were Saints and by miracles approued so to be Next we haue true beleeuers iustified and sanctified by the blood of Christ who by vertue of their calling are Saints or holy men as a Rom. 1.7 1. Cor. 1.2 14.33 the Scripture calleth them though their name stand not written in red letters in the Calendar And we proue them to be such first by the miracles and reuelations wherewith their faith was confirmed when the Apostles began to teach it For the men and the miracles are theirs whose the doctrine is Secondly by the fruits of sanctification and the doctrine it selfe which they beleeue the former yeelding as perfect obedience to God in all things as this sinfull life will admit the later b Tametsi dicunt remissionem non pendere à conditione operuÌ„ neque poenitentiam aut fidem aut vllum actum nostrum esse causam aut meritum iustificationis tamen non negant requiti fidem poenitentiam fidem viuam poenitentiaÌ„ setiam sine his neminem iustificati Bell. de iustif l. 3. c. 6. euen by the confession of our aduersaries binding men to a liuing faith and true repentance the which doctrine cannot be without effect and that effect can be no other then the making such holy as entertaine it Thirdly we haue c Col. 2.2 5. Rom 8.16 the full assurance of vnderstanding and stedfast faith in Christ concerning our redemption obtained partly by the reuelation of the promises in the Gospell and partly by the Spirit of God bearing witnesse with our spirit that we are the children of God and sanctified by the holy Ghost And this is a sufficient token of our holinesse and herby we know our selues to be the Saints of God the which if the Iesuite will deny then let him proue either that we teach not true iustification and sanctification or if we teach it and haue it yet it is no argument of true holines or if it be yet that it is not euident enough without miracles to demonstrate the Church or if miracles be so necessary then let him shew we haue no part in those which the Apostles did others after theÌ„ The which he cannot do but by examining the doctrine that all men may see how idly and circularly they dispute against the Protestants that do it by making holinesse or miracles the notes of the Church 2 But the Iesuites minde runneth vpon his Calendar and golden Legend wherein he thinketh to finde Saints and miracles to serue his turn But he is deceiued For let theÌ„ be examined and vpon triall it will fall out that one part were no Papists another part were not at all in rerum natura neither they nor their miracles but are meere deuices fictioÌ„s a third part consisteth of vncertainties that no man for his life can be sure it is true The last and the least part are canonized indeed and were Papists but that was of late and by the Popes doing whereupon no man that wise is will ground his faith 3 And touching this canonization because the Papists alway meane it when they talke of their Saints I obiect two things sufficient to discredit it First that it was the Popes owne inuention d Bell. de Sanct. beatit l. 1. c. 8. §. Dices 800. yeares after Christ at the least set abroach continued in policy for the confirmation of certaine idolatrous superstitions which he laboured thereby to aduance and now are made e Bell. vbi supra c. 7. the seuen points wherein the canonization consisteth setting them in a Calendar with red letters praying to them in the Church seruice erecting Churches and altars to them ministring the Eucharist and saying Canonicall houres in their honor dedicating holidaies setting vp images and worshipping their relickes Secondly f Sum. Rosell verbo Canonizâ—tio Can. loc l. 5. c. 5. q. 5. concl 3. Platin. in Bonif. 8. themselues cannot deny but it is subiect to error that is to say the Saint canonized may be no Saint and the miracles whereupon his canonization is grounded may be false as g Tract de concept de indulgent refert Catharin adu nou dogm Caiet p. 127. Caietan and others confesse disputing about the miracles pretended for the virgin Maries conception without originall sinne whereupon it followeth necessarily as h Si vnus sanctus vocatur in dubium etiam caeteri vocari possunt Quare veraces essent haeretici qui dogmatizant esse periculosum inuocare sanctos Catha vbi supra some Papists also complaine that all the Popes Saints may be doubted of and no man can inuocate or worship them without manifest perill of idolatry So that we see it is a weak kind of reasoning to proue their Church by such Saints And I am firmly perswaded themselues mistrust it in that many times they shake off as trifles
such reuelations as the Iesuit boasteth of For when the contention was among them about the conception of the virgin Marie and some to proue it was without originall sin alledged reuelations made to Saint Bernard Brigit and others the contrarie side replied as the Protestants do that these were fantasticke visions not sent of God but mens dreames and Saint Katherin of Sienna had a reuelation to the contrary i Anton. part 1. tit 8. c. 2. Thus answered Iohn of Naples and Antoninus himselfe a Saint teaching the Protestants how to answer henceforward when these miracles and reuelations are so importunately obiected 4 And sure it is as ridiculous an absurditie as they could lightly haue committed thus to multiplie their Saints turning heauen into a stage as k Scenam de Coelo fecistis Iul. Firmic de errore profan relig a father speaketh of the Gentiles and filling it with toyes and Legend fables and then to be so vncertaine about their owne deuice when they haue done yea to smile at the iest and laugh at their owne theater as Caietan Antoninus Iohn of Naples and others do But if the Iesuit and some of his minde carrie a grauer countenance in this matter and speake more respectiuely of their Saints they are wise herein seeing the Pope hath dubbed them and hath learned possible his lesson in l Verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas that saith It is no wisedome to be out of conceit with any god as Hippolytus was with Venus The best way is to say well of all specially at Athens now at Rome where vnknowne gods also haue altars dedicated to them Let our aduersaries bethinke themselues at last of this m No man is able to put any difference betweene the miracles of Christ with his Apostles and of these holy men Saint Thomas Aquinas Bernard Bâ—nauenture Beckes Francis Dominicke and infinite others Bristo moâ— 6. their dotage and making choise of such as are without controuersie true Saints in deed let them without idolatry preserue their memories and imitate their godlinesse and returne to the vnitie of their doctrine to reforme their innumerable heresies thereby Which if they will do they may with comfort reioyce in the fellowship of the Saints whereas now medling with them as they do they expose themselues to the scorne of men and rebuke of children § 40. Neither is their doctrine such as may of it selfe leade one vnto holinesse but rather to all libertie and loosenesse of life as for example to breake Fasting dayes to cast away Confession of sinnes to a priest which is knowne to be so soueraigne a remedie against sinne to neglect good works because they hold them not Necessarie to saluation nor Meritorious in Gods sight not to labour or endeuour to keepe Gods commandements because they hold them impossible and as it is said Impossibilium non est electio no man chooseth or laboureth to atchieue that which he esteemeth altogether impossible Not to be carefull to auoyd anie sinne because they hold that whatsoeuer we do is sinne and that all sinnes are Mortall in themselues and that there needeth no Penance or Satisfaction to be done of our part for anie sinne contrarie to that of S. Iohn Baptist Facite fructus dignos poenitentiae do ye workes worthie of penance and that of our Sauiour Poenitentiam agite Matth. 4. do penance but that there is an easie remedie for all to wit that by Onely faith they be not imputed to vs Finally to be carelesse or desperate in all actions or consultations because they hold all things so to proceed of God his eternall predestination that man at least in matter of religion hath no Free-will and that he cannot do otherwise then he doth and that God himselfe is Author of sinne Lo whither this doctrine of it selfe leadeth consider whether this can be a good tree which of it owne nature bringeth forth so bad fruite and see whether this can be a Holy Church which teacheth such points of vnholy doctrine as of themselues draw men or at least open the gap to such disorderly and leud and wicked life The Answer 1 There is no part of our faith so holy but euill minds may peruert it and take occasion of liberty therby as they did that said a Rom. 6.1 Let vs sinne that grace may abound b 1. Cor. 15.32 and would do nothing but eate and drinke because to morrow they must die from the which peruersnesse of the wicked we confesse we cannot free our doctrine neither could the Apostles before vs but setting this aside the matter it selfe we teach is so farre from giuing liberty that we desire the holinesse of our Church be tried thereby rather then by any thing else And I maruell the Iesuite shamed not to say the contrary when the learnedst of his side giue this testimony with it that c Staplet de iustif l. 9. c. 7. the Protestants euerie one of them hold iustifying faith is liuely working by charitie and other good workes yea d Bell. de iustif l. 3. c. 6. no man can be iustified without such a faith and serious repentance for hence it followeth voluntarily that the whole course of our doctrine is against sinne because true faith working by loue serious repentance of their own nature expell libertie as one contrary doth another But this is the maner of our lying aduersaries first to misreport our teaching to the people next to extort violently from it what their malice can deuise to our discredit belying herein their owne knowledge and then to cry amaine one to another Lo whither this doctrine leadeth thus hoping with the dash of a goose quill to outface the truth of Christs Gospell But let the matter be examined and the points themselues here reckoned vp looked into and the reader shall finde that when they are conceiued as we hold them they endure neither lewdnesse nor libertie and many learned and right skilfull Papists hold them with vs that the Iesuite might blush at his ignorance Digression 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. 2 The first point obiected against vs is meerly false For we haue no doctrine that teacheth to breake fasting daies but the contrary that fasting is a Christian exercise needfull to be vsed for the humbling and enabling of our selues to the duties of praier and repentance as often as the time shall require and we hold him no good Christian that omitteth it Yea our Church hath publicke fasts in the danger of any generall affliction and our people are taught to fast priuately as much as any Papist whatsoeuer setting hypocrisie and superstitioÌ„ aside The difference is that we reiect their set daies and their manner of fast vpon those daies by distinction of meates for conscience sake wherein they place the worship of God by way of merit and satisfaction
wist to haue a good pittance For vnto a poore order for to giue Is signe that a man is well yshriue For many a man is so hard of hart That he may not weepe though him smart Therefore in steed of weeping and of praiers Men more giue siluer to the poore Friers Now this answer being made to popish shrift for the remouing of the generall absolute and perpetuall necessitie thereof which the Papists vrge we are to adde concerning this point the doctrine of our Church which doth not denie or take away the free and godly vse of confession but teacheth that it is very profitable when it is discreetly done vpon iust occasion and a godly learned and trusty minister may be had for the searching of the wounds of sinfull soules and applying of fit counsell and comfort to distressed consciences and therfore our Church exhorteth when any cannot so wel by himselfe apply the means prescribed in the word to himselfe for the quieting of his conscience but requireth further counsell or comfort therein then to resort to some discreet and learned Minister of Gods word and to open his griefe that he may receiue such ghostly counsell aduice and comfort as his conscience may be relieued and that by the ministery of Gods word he may receiue comfort and the benefite of absolution to the quieting of his conscience and auoiding of all scruple and doubtfulnesse as it is in the second exhortation before the Communion For which purpose also a forme of absolution is prescribed in the visitation of the sicke to be vsed after speciall confession in sicknesse as well of mind as of bodie Our Lord Iesus Christ who hath left power to his Church to absolue all sinners which truly repent and beleeue in him c. Digression 34. Concerning the necessitie or requisite condition of good workes for our saluation shewing that the Protestants hold it 11 The third point of our doctrine charged as tending to libertie is the article of good works wherein the Iesuite accuseth vs two wayes first that we hold they are not necessarie to saluation next that we denie their merit This latter accusation we confesse but denie the former and say themselues know it to be a lie not onely by our preaching and writings wherein the learned of our Church vrge men to a godly life m Melancth corp doctrin Chr. in repetit cōfess Kemnit loc c. de operibus renat q. 6. Caluin Inst l. 3. c 16. §. 1. Polād thes de bonis operibus nu 14. defending the veritie of this proposition that good workes are necessarie to saluatiō but also by the cleare confessiō of their own side n Bellar. de iustificat l. 4. c. 1. who going about to fasten it vpō vs that we should hold against the necessitie of good works yet acknowledge it is rather a consequence of our doctrine and our secret meaning then our maner of speech or teaching Wherein they shew their desire of contention and vnconscionable misleading the people when they wil not suffer vs to expoūd our own doctrine nor giue vs leaue to declare our owne faith but o Math. 5.17 Rom. 3 31. as the Iewes did Christ and his Gospel slander our doctrine with that which themselues know is farre from it For how can they say we hold good workes not necessary when they see well enough and acknowledge our doctrine is that p Bell de Iustif l. 1. c. 12. § Itaque man is iustified by the grace of God not imputing our sinnes vnto vs which grace faith apprehendeth by beleeuing q Idem l. 3. c. 6. Stapl. de Iustif l. 9. c. 7. and this faith is liuing and worketh by charitie without which faith and true repentance no man can be saued so excluding not the necessitie but onely the merit of our workes Yea Bellarmine r Bellar. de Iustif l. 4. c. 1. § Ac primum Stapl de Iustif pag 334. Protestantes ipsi quamuis à formali nostra iustitia sanctificationē nouā obedientiam distinguant vt non sit pars eius essentialis adesse tamen cam certo infallibiliter volunt omnibus Dei filijs tanquam indiuidnam fidei iustificantis comitem propriam sinorum Dei notam saith expresly that Melancthon Brentius Kemnitius Caluin and Luther teach that good workes must be done and shew them to be necessary in some sort in that they affirme it is no true faith vnlesse it bring forth good workes and be accompanied with charity Wherein he hath truly reported that we teach and by reporting it shewed the wilfulnesse of his owne side in giuing it out against their owne knowledge that we denie the necessitie of a good life The point we denie is this that our owne righteousnesse is the thing that must answer the law of God or by way of merite procure acceptation with God to eternall life or make vs righteous in his presence For God of his iustice requireth that euery man afore he be saued or admitted into the state of his children to enioy his fauour and friendship bring a full satisfaction and righteousnesse or iustice of workes answerable to the law the which iustice say we is not the righteousnesse that we do but the perfect obedience of Christ imputed to vs and made ours by faith our owne workes being only the fruite of this faith and a requisite condition of our saluation as the way to walke in and no otherwise which way whosoeuer findeth not or hauing found it walketh not shall neuer be saued because God saueth none but by iustification and sanctification both the former is to acquit them from the condemnation of the law and it is by the bloud and obedience of Christ the latter is to conforme them to the Gospel and to go the way that leadeth to God and it is by our owne inherent holinesse Both these must therefore of necessitie be done the obedience of Christ to iustifie vs and our owne works to go the way whither our iustification calleth vs whereupon it followeth they neither iustifie nor satisfie nor merite before God nor answer the righteousnesse of his law and yet are absolutely necessary as the fruites of faith and markes of the way that leadeth to heauen And euen as the king freely bestowing a place in the Court vpon his subiect this his free gift bindeth him ouer to come to the Court and receiue it and hauing so done to discharge the place with all diligence and attendance and yet the subiect cannot say that either his going the way or attendance procured him the place but onely the kings free gift put him into it and if this mans friend sometime tell him you must go to the Court and do your attendance though when you haue done all you can your so doing is not worthy the kings fauour he hath shewed you he doth not thereby perswade him to neglect his iourney seruice but rather the contrarie that the
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
touching Gregorie and Bede may well be inlarged to many things written of Anthonie * As that which Gregorie Nyssen writeth touching Thaumaturgus how the virgin Maerie Saint Iohn came down from heauen to him and taught him his Creed Nyssen orat de vit Greg. Thau and others of elder time though the men that writ them if the bookes be theirs whose titles they beare were godly men For is it likely to be true that Å¿ Vit. Pauli Ierome writeth how Anthonie trauelling in the wildernesse to seeke out Paul the hermite met with a Centaure halfe a man and halfe a horse who spake to him and shewed him the way And by and by when the Centaure was gone meeteth him another monster like a Satyre with a hooke nose and hornes on his head the lower part of his bodie like a Goat offering him a branch of palme whom Anthonie asking who he was he answered I am a mortall creature an inhabitant of the wildernesse such a one as the Gentiles deluded with error call Satyres and I come as an Embassadour from my flocke to beseech you to pray to God for vs whom we know to be come for the saluation of the world whose sound is gone through out the earth If the Iesuit thinke it reason we beleeue this for it is a part of Saint Anthonies miracles and that such monsters of beasts should be and beleeue in Christ let vs play the good fellowes and beleeue all the rest too t Baron an 1028. n. 5. that the virgin Marie came from heauen to visit Saint Fulbert when he was sicke and gaue him her breasts to sucke u Vit. Bern. l. 1. c. 13. and that she visited Bernard likewise in his sicknesse being attended with Saint Laurence and Benedict And that Saint Francis x Lib. confor Anton. 3. part tit 24. c. 2. §. 8. Boz de sign l. 15. c. 3. had the fiue wounds of Christ made in his flesh by an Angell with the nailes sticking therein and continually bleeding till his dying day That he vsed to ride in the ayre in a fierie chariot talking with Christ and Marie and Iohn and accompanied with innumerable Angels That the image of the crucifix vsed to speak to him Francis go repaire my house y Boz de sign l. 14. c 3. That he had a cade Lambe which vsed to go to masse and would dulie kneele downe and adore at the eleuation z Gold Leg. That he vsed to preach to birds instruct them which heard him with great deuotion a Anton. part â—â—â—t 23. c. 1. §. 1. And that a little afore Frier Dominicke was borne there were found two Images in a Church at Venice the one of Dominick the other of S. Paul on Pauls image was written By this man you may come to Christ on Dominicks But by this man you may do it easilier because Pauls doctrine led but to faith and the obseruation of the commandements but Dominicke taught the obseruing of Councels which is the easier way b Boz vbi supr Bellarm. That Antony of Padua conuerted an hereticke by making his horse adore the hoast c Boz ib. pa. 129 And that a certain deuout woman to cure her Bees of the murren and to make them fruitfull put a consecrated hoast into the hiue and when after a time she took it vp she not only found a miraculous increase but saw also that the bees had built a chappel in the hiue with an altar and windows and doores and a steeple with bels and that the Bees had layd the hoast vpon the altar and with a heauenly noise flew about it and sung their Canonicall houres and kept watch by night as Monks vse to do in their cloisters These and others of the same straine are part of the miracles whereby the holinesse of the Romane Saints is testified and it wil not serue the turne to reply these are the basest part which is now put out of the stories or that the Church alloweth them not or that there is better stuffe then this for this as vile as it is hath the same authors that the other hath and in the dayes of Popery was read and preached publickly to the people and at this day is alledged by our aduersaries in their books against vs and remaine in the stories as before And no doubt they possesse the mindes of the vulgar as much as euer they did who among them is of the same mind that Canus d Loc. pag. 336. saith he knew a Priest of who was fully perswaded that nothing could be false that was once put in print Yea e Brist mot 6. they shame not to write and our countreymen beleeue it because it is printed that these very miracles of Thomas Aquinas Thomas Becket Bernard Francis Dominick and the rest cannot be checked though Canus checked them afore Bristo was hatched No man being able to put any difference betweene the miracles of Christ with his Apostles and of these men Polybius a heathen author f Hist l. 16. mentioning in his story some such like wonders as these Legend miracles are which the Gentiles beleeued saith they seemed to him altogether childish absurd and impossible yet notwithstanding saith he as long as they nourish in the vulgar pietie toward the gods the writers must be pardoned though they speake monsters This belike is the policie of the Church of Rome to coine lies for religion as I noted out of Canus and to beare with monsters of miracles for pieties sake 9 But leauing them to do with their owne what they wil let the discreet reader now remember where the cause sticketh namely at the certaintie and credit of the Legend miracles For other they haue none which they can properly challenge and these are grounded on such authoritie as not onely shameth it selfe but also is discredited by the learnedst among themselues And so stil for any thing our aduersaries can alledge the Protestants faith is better proued by the consent thereof with the Scriptures then their aduersaries is by the miracles of Antonie and Francis Digress 45. Touching Monkes and religious orders holden among the Papists and which they say we haue reiected and forsaken 10 First our aduersaries are bound to proue that the law of God and course of true religion bindeth vs to follow these professions for if some priuate men in the Primitiue Church began such a thing without commandement onely vpon their owne voluntary libertie it is lawfull for vs by the same libertie to leaue it againe Next let them shew if they can that pouertie chastitie and obedience as they define them are counsels of such perfectioÌ„ that they cannot be fulfilled as much as God requireth but by going to a Cloister and turning Frier or that a man vnder the pretence of following such counsels may lawfully forsake his parents and calling wherein God hath placed him to liue in an Abbey professing a rule deuised by
praying and shriuing as the Church of Rome teacheth them are so many heresies and directly leade men to sinne inspiring them with pride of their owne works and filling them with hypocrisie idolatrie and sensualitie as I haue shewed particularly in them all in the digressions vnder the 40. section whereas being rightly vnderstood and practised they are the doctrine of our Church also as I haue shewed before And for confession we thinke it lawfull for any man excluding the opinion of necessitie to reueale his secret sinne to his Pastor that so he may receiue particular instruction when his conscience is troubled therewith so the same be done wisely and discreetly And that which he addeth touching the saying of Protestants when they see a Papist do amisse You should not do thus is a weake proofe that we think Popery directeth them to no euill For we speake to them either as to hypocrites going against their proud profession or as to ignorant persons transgressing Gods law And our words with this relation are so far from shewing that we thinke they do against their religion that they proue we thinke the contrary For saying You should not do thus we shew them their hypocrisie in taking vpon them a profession that hath no power in it to reforme their liues and therefore aduise them to imbrace the truth that may direct them better I would not haue mentioned this obiectiō it is so contemptible but that I perceiue they are inamoured of it For Campian in g Concertat Eccl. cathol in Angl. pag 24. an epistle to the General of the Iesuits sendeth it with other newes out of England to giue hope of good successe to the Catholicke religion 4 The conclusion therefore that the Romane Church is the holy Church because the doctrine thereof is holy and leadeth to holinesse and the holy Saints are in it c. is denied because the reasons whereupon it is grounded are false and haue failed in the triall Yet it soundeth you see sweet in his eare like his sacring bell for he repeateth it often Digress 46. Naming certain points of the Popish religiō which directly tend to the maintenance of open sin and libertie of life 5 But yet in this I commend this Iesuites wit that declaring the holinesse of his doctrine he mentioneth onely certaine of the plausiblest points thereof freewill keeping the law merit fasting praying shriuing and concealeth the rest For they which commend Moyles neuer mention the Asse that begat them who yet is the one halfe of their pedigree but talk all of the Mares that beare thē So play our aduersaries in this point for some parts of their doctrine are so fowle and profane euen at the first sight without any discourse that they may not I thinke for shame offer them as patterns of their holy doctrine I name these for example that follow The h Azor. Instit mor. tom 1. p. 663. Aquipontan de Antich pag. 72. depriuing of kings and i Turrecr Sum. de eccles l. 2. c. 114. prop. 5. absoluing subiects from their obedience yea k Baron ann 1089 11. the murthering of them whensoeuer it shall be the Popes pleasure Which doctrine hath filled all parts of the world with treason and allowed any man to be a traitor against his soueraigne in case he be a Protestant Prince The worship of images whereby the people may easily be drawne to idolatry as l Durand ratio p. 13. Polyd. Inuent l 6. c. 13. some of themselues deny not and m Concil Mogūt tom 3. con pag. 938. their owne experience hath shewed thē The doctrine of pardōs n Tho. supplem q. 25. art 1. wherby they hold any sinne may be forgiuen without satisfaction This imboldened certaine o Chemnit exam de poenit Germans to rob the Popes pardoner because he had giuen them a pardon to remit the next sinne they should commit though it were a great sinne And it is not likely but in the abundance of pardons some will take courage to sinne if it be but to tast their bountie p Staphyl p. 53. The Colliars faith to beleeue as the Church beleeueth induceth the world to brutish ignorance Their doctrine touching the sacrament q Suar. tom 3. pag. 783. that a dog or a swine eating a consecrated hoast eateth the very flesh of our Sauiour of it selfe is blaspemy and atheisme r Altisiod l. 1. p. 27. Worril 1. d. 43. 4. d. 21. 26. Durand 4. p. 462. c. Some teach that soules damned long since in hell may be deliuered and returne into the body againe and do penance and be saued as diuers haue bene This giueth hope to the worst liuers that be and in part confirmeth the error of Origen ſ Hard. confut apol d. 161. Graff part 1. l. 2. c. 75. nu 3. Tho. Bergom rab v. meretrix They say the stewes are for a commonwealth This maintaineth open whoredome Yea the Pope alloweth the Curtesans in Rome and other places vpon a rent to professe bawdry They forbid the mariage of Priests that directly leadeth many of them to hell For Panormitan t part 3. cum olim de clericis coniugat saith It were for the good and saluation of their soules who cannot containe if they were suffered to marrie For experience sheweth that the law of continency hath produced contrary effects in that men liue not therein chastly but grieuously sinne by whoredome whereas it were chastity if they had to do with their owne wiues u Fr. Ouand 4. d. 13 p. 347. They hold that all hereticks stand depriued of the right of dominion both natural oeconomical and ciuill This teacheth all inhumanitie and ouerthroweth all societie For first x Ouand ib. no father hath any longer command ouer his child nor master ouer his seruant if once the Church of Rome repute him for an hereticke Secondly Princes lose their kingdoms as I said before Thirdly all Catholickes as Papists call themselues are discharged of all bond toward them y Concil Constant pag. 528. edit Crab. so that no promise or oath bindeth them any longer neither are they boūd to pay them any debts z Ouand ibid. Sum. Angel p. 101. n. 15. For he that is bound by oath or otherwise to make paiment at a certaine day if he faile yet he sinneth not because the other mans heresie hath discharged him Debtors may excuse themselues by excepting against their creditors that they are heretickes This is cosenage Fourthly a Tolet. Sum. pag. 700. it is lawfull to equiuocate by reseruing another meaning to himselfe of his words then he that heareth him shall conceiue b Rhem. art 23. 12. Yea to speake contrary to his oath if it be to detect a Papist This is lying and periury 6 Againe their doctrine not onely inferreth but expresly alloweth most palpable wickednesse directly tending to the desolation of publicke gouernment and priuate honesty
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
an 400. n. 42. Ruffin runneth ouer all things idly and in many things he saith not truly He putteth on the guise of heretiks he persisteth ioyning sottishnes with his fury which is peculiar to all heretickes k Bell. cleric c. 20 Socrates to omit the rest in the 21. chapter of his 5. booke maketh three notable lies Both he and Sozomen were heretickes l Bell. ib. de poenit l. 3. c. 14. Sozomens story is full of lies therefore S. Gregory reiecteth it m Baron an 56 n. 26. There is as much credit to be giuen Socrates reporting the fact of Nectarius putting downe penance as all other heretickes deserue when they handle their owne opinions And because it is certaine that Sozomen also maintained the same matter with the Nouatians it is easie to shew how manifestly both of them doted n Baron ann 325. n. 6. Nicephorus heapeth greater lies then these together o Baron ann 774. n. 10. 12. 13 Sigebert is to be called to account as touching a point of great weight and reader when thou hearest it it will constraine thee tragically to cry out ô villany ô fraud ô cousenage he lieth too shamefully The things he writeth are forgeries deseruing to be blowen away and execrated with their author p Bell. de Pont. Rom l. 2. c. 5. We contemne Fasciculus temporum and the Passionall two of their owne stories specially seeing Fasciculus followeth Marianus who manifestly contradicteth both himselfe and the truth q Baron ann 996. nu 54. Auentine a beast infected with the scab of heresie whom Onuphrius a Catholicke most vnworthily claweth with an iuory combe when he calleth him an eloquent man r Index expurgator Toletan pag. 121. Let this commendation of Auentine Iohn Auentine a man famous in the knowledge of things and a diligent writer c. be wiped out of Cuspinian Å¿ Posseuin bibl l. 12. c. 16. Photius and Balsamon and the imperiall Constitutions must be read warily t Baro. an 853. n. 61. Turpin is a shop of fables u Bellar. Pont. Rom. l. 4. c. 7. Benno the Cardinals booke is full of most impudent lies there is no credit to be giueÌ„ to him x Baron ann 1048. n. 1. His lies are more then his words He is not a Historiographer but a Satyrist weauing falsehoods and patching fables together He taketh libertie to himselfe to lie carpe detract and faine monstrous things of godly men y Baron ann 774. n. 13. Gratian by his leaue was too credulous and improuidently writ out in so many words Sigeberts imposture and as if it had bene some firme decree or canon writ it into his booke of Decrees when it deserued rather with the author haue to bene execrated z Erro artic Parrhis p. 140. Gratians worke in some part therof is erronious and so is the Master of the Sentences and Anselme and Hugo a Aquipontan de antich p. 72. Would ye well knew we make no more account of the Glosse vpon the canon Law then the Caluinists of Heidelberg do of Brentius Catechisme b Victo relect 4. p. 138. Gerson was an enemy to the Popes authoritie and infected many with his poison His opinioÌ„ differeth but litle froÌ„ schisme I will easily grant that somtime these authors whoÌ„ you see they cast off so coÌ„tumeliously giue cause indeed to be refused but why do not our aduersaries deal plainly then and beare with vs if we do the like and why do c Camp rat 5. 7. they muster vp the catologues of al the authors they can find and yet when they haue done fall out with them about some thing or other that they haue written and giue them this entertainment For they should boast of no more then they haue to stand vpon neither should they vse that as an argument against vs that they are guiltie of themselues 14 And as they vse the fathers and the ancient histories and their owne elder authors so you shal see they vse one another to this day I said before how greatly in words they magnifie their Thomas and Posseuine the Iesuit d Biblio select l. 1. c. 10. saith His doctrine is embraced in all their vniuersities yet when he fitteth not their turne they cast him off as lightly as any other e Erro articul vbi prius c. 3. The vniuersitie of Paris saith It cannot be proued that Thomas his doctrine is allowed in all things the Church hath not allowed it so that we are bound to beleeue there is no erronious or hereticall matter in it For there is some doctrine more approued then his which yet is erronious and hereticall in points of faith It must not be thought strange or any rashnesse if yonger doctors reprehend him when they shew he erreth in matter of faith Peter Lombard Gratian Anselm Hugo and others are more authenticall then he And therefore thus the Doctors of Paris conclude it is presumption to extoll his doctrine so as if we might not auerre that he erred in faith as well as others did And his canonization which some pretend for a great colour hindereth not this c. Haue ye seene a Saint of their own making thus entertained but it is ordinary with all the learned men they haue Turrecremata d De consecrat d. 4. Firmissime nu 11. p. 101. saith that almost all the Schoolmen hold the virgin Mary had originall sinne yea that it is the common opinion among the famousest of them and he hath collected a 100. of that minde and yet now the Iesuites hold the contrary who censure all that liued before them and * Confutatur opinio Bellar. Saith Carer pot Pon. l. 2. c. 5 are daily censured themselues by others Scot. Durand and Gabriel e De grat lib. arb l. 5. c 4. saith Bellarmine three of the chiefest Schoolemen dispute more freely for mans will then were fit and Ariminensis Capreolus and Marsilius three more ascribe too little to it f Posseuin bibl l. 2. c 8. the Diuines of the inquisition commanded somethings to be wiped out of Andreas Masius his commentaries vpon Iosua that sauored of heresie g Posse ib. c. 18. Some things in Iansenius vpon the Gospels are not approued of by learned men h Bell. â—c imag l. 2 c. 8. It is to be noted that Carranza erred i Baron ann 432. n. 36. Valla was but a GraÌ„marian altogether vnskilful in matters of the Church a dead flie that must be blowne away Thus contemptibly they speake one of another to quit that which they obiect against vs touching the dissention betweene the Lutherans and Caluinists and some hasty words that haue passed betweene them Alas k Relect. 1. p. 39 saith Victoria the Glosers of the Canon Law flattered the Pope because they were poore both in learning and substance And the haire of our head is scarse growne since Baronius and
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
since Christ till now without interruption 2 Gregory of Valenza teaching that it is one property of the Church to be alway visible b Tom. 3. pag. 142. saith this troubleth vs exceedingly in as much as we are not able to shew any company of people which in times past was known in the world to hold that form of doctrine and religion that now we haue brought in And I haue obserued in all my acquaintance with persons affected to Popery in this country where I dwell that they obiect nothing against vs more willingly then this And therefore I will answer it fully and directly And touching the time immediatly after Christ and so forward til 800. yeares were ended I name the Primitiue Church and the other Churches throughout the world professing the faith of Christ and affirme that they were of our religioÌ„ though some corruptions especially laterward came in withall And if our aduersaries deny this we offer to make the triall by the new Testament and writings of all the said ages successiuely out of which we will shew that our faith is the same which the Apostles preached and the fathers for al that time beleeued whatsoeuer came in beside was resisted and disallowed all the difficultie is touching the ages following til Luthers time And we say that all that time also in euery age successiuely there was a Church of our religion Our aduersaries bid vs shew it and name the place and persons whereto I answer two things That touching the place the Church of Rome it selfe was it For in euery part thereof there were some that held our faith and that which was called the Church of Rome was but a contagion outwardly cleauing to it and by reason of the multitude preuailing against it in a sort and obscuring it Concerning the persons and particular companies we lay downe two things first it must needs be granted that such there were because the names of some are extant as for example the Waldenses Wickliffe and the Bohemians which agreed with vs in the substance of our religion Next we are not bound to shew an exact catalogue from time to time precisely of euery such person and companie so that vnlesse we do it we lose our cause for first it was the time of Antichrist wherein the Church must be persecuted and by that persecution be diminished and obscured which is the cause why the professors could not ordinarily possesse whole cities and countries wherein they might professe their faith openly but in all places they liued oppressed with the tyrannie and obscured with the greatnesse of Rome that their names and places with other circuÌ„stances whereby their memory should haue bene preserued could not so easily come vnto vs. Next it is certaine that the Church may be in places where none can see it as c 2. Reg. 19 18. in Elias his time there were seuen thousand in Israel and yet he saw neuer a one of them Whence it followeth that they argue but weakly against vs that say our religion was not because we can shew no professors for Elias could shew none and yet there were seuen thousand Thirdly the want of histories is a hinderance For things past can be shewed by no other meanes and the most of those times were exceeding barren of good writers Baronius d An. 90â— n. 1. noteth such want of writers in the nine hundredth yeare that therfore it is called the obscure age So that many things might appeare at those present times which for want of stories could neuer come to our knowledge And the consideration of this one point may iustly stay the discreete from being too confident against vs when they shall see many things to be done that are not written to the posteritie but he forgotten And more then this we assure our selues that the Church of Rome would in all those ages do her best to deface the memorie of any thing that might witnesse for vs whereby it came to passe that so little was written of the men of our religion For what they writ themselues it was easie for their enemies to suppresse and what their enemies wrote of them is of as much credite as that which the Iesuites write this day of vs. This that I say is more then probable For if at this day our aduersaries e Azor. instit tom 1. l. 8. c. 16. Posseu biblioth select pa. 130. a. wipe our very names out of bookes and commaund that no man shall name vs but in contempt and charge vs with horrible opinions that we hold not as that we make God the author of sinne denie fasting praying and good workes c. we may with good discretion assure our selues their ancestors haue done the like in former ages to the men of our religion Hence it cometh to passe that their memorie is very scant in Popish stories as the matters of the Iewes are rarely mentioned in the writings of the Gentiles though they were famous and where they are remembred it is with contempt and slander and hence it is that Wickliffe and the Waldenses are charged with such vile opinions For if the Iesuites thus charge and belie vs at this day why might not their forefathers belie them in like manner and deface their memorie The man that readeth but Wickliffes owne bookes and compareth them with that which Frier Walden most impudently chargeth him with shall finde this to be true that I say And euery bodie knoweth what monsters are written touching Ierom of Prage by his aduersaries and yet Poggius the Popes owne Secretarie that was an eye-witnesse of his death and triall at the Councell of Constance saith f Epist ad Leonard Aretin inter epist Pij 2 â—p 425. he was a man worthy eternall memorie there was no iust cause of death in him he spake nothing in all his triall vnworthy a good man and he maketh question whether the things obiected against him were true or no. So then the practise of the Papists this day with vs defacing our names belying our opinions burying our memorie corrupting our bookes suppressing the truth of things purging and razing all manner of euidence maketh vs assure our selues that in the same manner our ancestors were vsed and that it is a principall reason why we yeeld not so perfect a catalogue as else we might do 3 That which is more to be said touching this point shall be handled below sect 50. § 46. But the Romane Church is for it hath bene continually without interruptioÌ„ since Christ and his Apostles time still visible professing the same faith without change which now it hath and therefore is Catholicke or vniuersall in Time It hath had and hath at this day at least some of euery countrey where there are anie Christians which is almost if not absolutely euery where that communicateth and agreeth in profession of faith with it therefore it is Catholicke and vniuersall in Place It teacheth a most ample and
vniuersall doctrine of God of Angels of all other creatures specially of man of his first framing of his finall end and of all things pertaining to his nature of his fall by sinne of his reparation by grace of lawes prescribed vnto him of vertues which he ought to imbrace of vices which he ought to eschue of Christ our redeemer his incarnation life and passion and his coming to iudgement of the Sacraments and all other points that anie way pertaine to Christian religion The Answer 1 That the Iesuites Romane Church hath continually held the present faith it now professeth is false and confuted a Sect. 35. Digr 22. 23. alreadie And I wonder he might for shame say it For is any so mad as to beleeue his Popes supremacie his Latine seruice his reall presence hath alway bene visible from the beginning when there is not so much as any mention of them in antiquitie All that religion therfore which the Romane Church maintaineth against vs came in by peece-meale through the faction conueyance of certaine persons which in all ages corrupted the truth and increased the corruptions by degrees till at length they obtained the name of the Romane faith 2 Next whereas he saith it is proued Catholicke in place by this that it hath and alway had some in euery coast that communicate in profession with it we must distinguish the times For in the Primitiue Church and long after the Christian world indeed communicated with the faith professed in the Romane Church but then it was not the same it is now and so the present Church of Rome is not iustified by this communion but condemned rather Afterward the nations of the world ioyned in profession with it likewise as it degenerated and grew vp in corruption but marke how One part being the smaller and obscurer liued in the middest thereof and communicated with no more then was the truth excepting some small errors like b 1 Cor. 3.12 hay or stubble builded on the foundation and this is not properly any communion with the Papacie but with the true Church whereto the Papacie in the Church of Rome grew as a scab or as a disease Another part communicated with it in the errors also as they grew and embraced the Papacie c Apo. 17.2.4.15 13.14 18.9 2. Thess 2.11 but this was the seduced world which the whore of Babylon made drunke with the wine of her fornication and deceiued with strong delusions And yet this communion was not so great but that many famous Churches in the world refused it and departed from it as soone as the alteration into the faith it now holdeth began visibly to appeare as the Churches of Greece and Armenia for example which to this day would neuer communicate with it Maginus d Geogr. descr pag. 166. saith The Greekes long since departed from the Church of Rome and appointed themselues Patriarkes whom they acknowledge to be their heads and not onely the Greekes obey them but all the Prouinces also that follow the Greekes religion Circassia Walachia Bulgaria Moscouia Russia the more part of Pole Mingrelia Brosina Albania Illyricum part of Tartarie Seruia Croatia and all the Prouinces lying vpon the Euxin sea Whereby it is plaine that many famous countries and infinite people neuer allowed of the Romane faith but haue kept possession against it to this day though many reâ—eiued it as in times past many communicated with Arius and Mahomet and yet they are not proued Catholicke thereby 3 To the last point concerning the vniuersall doctrine taught in the Romane Church I answer that it is not the holding of certaine heads and articles of religion which maketh a Church Catholicke but the holding them truly according to the Scripture Which truth being remoued the more is holden the worse and lesse Catholick is the Church that holdeth them For as much therefore as the Romane Church by adding and detracting hath corrupted the vniuersall doctrine of Christian religion and especially the points mentioned by the Iesuite and patched thereunto innumerable abuses errors and superstitions to the certaine damnation of all that beleeue them it is not proued Catholicke by teaching all the doctrine of religion but manifestly Antichristian because it teacheth euery point vntruly § 47. Neither doth it at this day denie any one point of doctrine which in former times was vniuersally receiued for verity or the Catholicke Church The which if anie will take vpon him to denie let him shew and proue first what point of doctrine the Catholicke Romane Church doth deny or hold contrarie to that which by the Church hath bene vniuersally held as we can shew the Protestants do The Answer 1 The Iesuit needed not to haue bidden vs shew the points holden in his Church against that which the Church of Christ vniuersally held in former ages for we name and shew euery point of his faith wherein he dissenteth from vs and proue that it came in contrary to the doctrine of the Church through the conueyance of some therein being neuer vniuersally receiued of all but maintained and aduanced by the power and contention of some against the rest which either resisted it or receiued it doubtfully And I VNDERTAKE TO SHEW THIS IN ANIE QVESTION OF HIS RELIGION THAT HE WILL NAME VNTO ME BY PROVING THE SAME TO BE AGAINST THE SCRIPTVRE FIRST AND THEN CONTRARIE TO THE PRIMITIVE CHVRCH AND FINALLY TAVGHT BY THE SHOOL-MEN AND OTHERS IN THE ROMANE CHVRCH IT SELFE OTHERWISE THEN NOW THE IESVITES AND TRENT COVNCELL DELIVER IT This is enough to answer the present chalenge and I haue performed it in euery question handled in this booke and namely Digress 32. to 42. Digression 49. Obiecting eight points for example wherein the Church of Rome holdeth contrary to that which formerly was holden The conception of the virgin Marie Latine seruice Reading the Scriptures Priests mariage Images Supremacie Communion in one kind Transubstantiation 1 First touching the conception of the virgin Marie which all the ancient fathers beleeued to be in original sin and the elder Schoolmen vniuersally as I shewed vpon another occasion out of Dominicus a Part. 1. in Tho. q. 1. art 8. dub 5. Bannes and b De consecr d. 4 Firmissime nu 11. Turrecremata contrarie to c Sixt. 4. c. Cum prae excelsa Graue nimis in Extrau commun Concil Trid. sess 5. § Declarat tameÌ„ haec Galatin Arcan l. 3 pag. 490. the present beliefe of the Church of Rome 2 Next touching Latin seruice which is vsed in the Church of Rome against all antiquitie and the iudgement of many d 1. Cor. 14. The Apostle saith If an instrument of musicke make no distinction in the sound how shall it be knowne what is piped So likewise you except by the language you vtter words that haue signification how shall it be vnderstood what is spoken For you shall speake in the ayre I will pray and sing with the
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
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
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
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.
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
life that must be razed out of the catologue yea Volateran saith the story is by many omitted for the foulnesse thereof And if it be obiected that Anastasius saith Leo continued Pope eight yeares three moneths and fiue daies and Bennet two yeares sixe moneths and ten daies that there could be no roome for Ioan to sit betweene them her 2. yeares and odde this is easily answered by that which I haue obserued already touching the corruption of the booke An instance whereof I giue in Stephen the fift of whom he saith that he sate seuen yeares seuen moneths when it was f Carranz in Steph. 5. but seuen moneths and three daies These things the Papists themselues haue obiected against Anastasius if any man thinke his silence in the matter of Pope Ioan so great an euidence that thereupon he would condemne all others that haue written it though it may also be inquired whether they haue giuen him a purgation or no. For g Sur. comment rerum in orb gest p. 424. they write of their Cardinall Gropper in praise of his continency that he threw his bed out of his chamber window because on a time he found a woman making it So when Ioan a woman had contrary to the succession made the Popes bed and Anastasius written it why might not he that set out out the booke be moued with Groppers zeale and throw the story out of the window They that remēber how much hath bin cast of late since printing came in out of all authors by such purgation may with good discretiō enquire into this point For the Church of Rome is so curious in auoiding suspitions that if any seruant of hers be it Caietan or Ferus or Thomas or Anastasius himselfe make a bed in a wrong chamber by writing any thing that may iustifie the Protestants faith out it shall go at the window and the booke be purged 8 Fiftly diuers Popes haue bene heretickes against the faith and as Lyra h Exposit in Mat. 16. §. Non praeualebunt noteth reuolted from it This I haue shewed at large Digression 28. Yea it is a iudgement reported by the skilfullest Diuines in the Popes Church not onely that he hath bene an hereticke but also i Greg. Valent. tom 3. p. 240. 2. that he may do his best to obtrude his priuate heresie vpon others Yea k Turrecr ium eccl l. 4. part 2. c. 16 §. Decimus septimus modus he may define it solemnly and auouch that Christians ought to hold it as Catholick which you may be sure they would not say but that they haue seene the experience of it in former times Now l Tho. 22. q. 39. art 3. Turrecr sum eccl l 2. c. 112. ad 7. l. 4. part 2. c. 20. Caiet de authorit Pap. Conc. c. 18. an hereticke ceasseth to be Pope and falling from the faith he falleth ipso facto from the chaire of Peter whence it followeth that the succession of the Romane Church hath bene so often interrupted as there haue bin heretiks that haue succeeded by our aduersaries owne doctrine Yea Bellarmine g Not. eccl c. ◠vseth this very reason to disproue the succession of the Greeke Churches Finally saith he all those patriarchall Churches haue had manifest hereticks to their Bishops for a long time and therefore the succession of the ancient Pastors is interrupted Will our aduersaries now stand to that law which they haue giuen to others 9 Sixtly h D. 79. Si quis it is the Popes owne law that if any man be installed Pope through mony or fauour of men or by popular or militarie tumult without the consent and canonicall election of the Cardinals and Clergie let him not be accounted Pope or Apostolicall but apostatical By vertue whereof the succession of the Roman Church is wholy ouerthrowne For it must be granted that so often as this law hath bin broken so oft the succession was interrupted But nothing hath bin more common then by Simony and violence to obtaine the Papacie i Vit. Damasi 2. Platina noteth it in Damasus the second The custome grew saith he that any ambitious fellow might inuade Saint Peters seate And k Vit. Bonif. 8. in Boniface the eight l Ingreditur vulpes regnat Leo sed canis exit Re tandē vera si sic fuit ecce Chimaera Mat. Westm pag. 443. of whom the saying went that he entred like a fox raigned like a lion died like a dog m Guicciard hist l. 1. 6. Thus of late yeares succeeded Iulius and Alexander And Platina n Vit. Syluest 3 speaking of the coming of Syluester the third to the Papacie saith At that time it came to passe that he which most preuailed not in learning and holy life but in bribery and ambition euen he alone obtained the Papacie good men being oppressed and reiected and he wisheth that this custome were not retained in our times Caesar Baronius intreating of the Popes that succeeded in the ninth o An. 908. n. 6. age telleth how about the yeare 908 Theodora a noble woman but a notable strumpet of great beautie and excellent wit by keeping companie with Adelbert the Marquesse of Tuscia by whom also she had certaine daughters gat the monarchy of the city into her hands and prostituting her daughters to the Popes inuaders of the Apostolicke sea and to the Marquesses of Tuscia thereby the commaund of those strumpets so increased that at their pleasure they remoued the Popes that were lawfully created and thrust violent and mischieuous men into their roomes p An 912. n. ◠And he addeth a complaint touching the miserable face of the Church at that time How filthy saith he was the face of the Romane Church then when most powerfull and withall most sordide whores bare all the sway at Rome at whose lust Seas were changed Bishops were giuen and that which is horrible and not to be vttered whose louers the false Popes were thrust into the seate of Peter which were not to be written in the catalogue of the Romane Bishops but for the noting of such times For who may say they were lawfull Popes which were thus without right thrust in by such strumpets No where do we find any mention of Clergy chusing or giuing consent afterward all Canons were put to silence the Pontificall decrees were choaked ancient traditions proscribed and the old customs sacred rite and former vse in chusing the high Bishop vtterly extinguished Thus had lust gotten euery thing into it owne hand c. Thus themselues write of their owne succession which sheweth what we are to thinke thereof the rather if we remember q Sigon Reg. Ital. an 1046. lib. 8. that this abuse continued almost 200. yeares together that it might appeare that if discontinuance of time or vnlawfulnesse of entrance could interrupt a succession this of the Papacie so insolently bragged of was grosly interrupted Now take some special
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
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.
the power of ordaining belongeth not to iurisdiction but to order as they call it The which point will serue to auoid all that the Iesuite hath said in this section though we should say no more 3 The Texts of Scripture obiected are easily answered To that of Heb. 5. I say it requireth no more but that the partie be called of God which Luther was as we know by his labour and the fruite of it though Luther had also a lawfull outward calling as I haue shewed Sect. 52. num 5. For the Apostle speaketh of Christ who yet had none of the peculiar consecration mentioned by the Iesuite but onely a calling from God otherwise testified All the other places receiue the same answer For they mention nothing but a lawfull entrance into the ministerie containing no one sillable that bindeth to such an externall kind of succession as our aduersaries call for Whereupon I conclude that Luther and Caluin and all our ordinarie Pastours came in by the doore and satisfied the whole ordinance of God touching a lawfull calling For inwardly God enabled them and opened their eyes to see the Romane corruptions and outwardly they were created Pastors and teachers of Diuinity in the Churches where they liued and where they preached the magistrate authorized the people allowed them which is sufficient vnlesse the doctrine they taught could be disproued And if anie other outward ceremonie or custome were wanting which is vsed in the Church of Rome or hath bene vsed in the purer Church in former ages we care not for that but are readie to maintaine that all circumstances considered no such custome or ceremonie is simply and by the law of God or absolutely necessarie Digression 55. Shewing how vncertaine and contrary the Papists are among themselues touching the power of Priesthood in remitting sinnes and concerning the first institution of Shrift where it began 4 The Iesuite alledging the words of Christ mentioned Ioh. 20.22 to shew the necessitie of coming in by a lawfull calling by the way glozeth two things vpon them that deserue to be noted First that thereby the power to absolue from sins was giuen the Apostles so consequently to all Priests Which I will shew to be but a new opinion and of no certaintie that the reader may see the Church of Rome is not at one with her selfe touching the principallest points of her faith and no man can be certaine of anie thing that the Iesuite saith for these be his words To the Apostles was giuen power to absolue from sinnes But Fra. Victoria d Relect 1. de potest eccles sect 3. saith There be many Catholike authors which to the power of Orders do not simply attribute the remission of sins or collation of grace or any effect truly spirituall at all For they say mortall sinnes can neuer be forgiuen but by contrition and that by the power of the keyes sinnes are neuer forgiuen or the first grace conferred Wherein he hath truly reported of many great and ancient Schoolemen For so thought e Lib. 4. d. 18. the Maister of Sentences And Maior f 4 d. 14. q. 2. concl 3. saith The sacrament of Penance doth no way blot out sinne adding that the Doctors hold this commonly g Mich. AygnaÌ„ Bonon in Ps 31 Bononiensis demaunding whether a Priest can remit sinne by the power of the keyes answereth that the keyes are taken three wayes First for the principall authoritie simply and so they belong to God onely Next for authoritie not simply principall but precellent and so they belong to Iesus Christ onely Thirdly for authoritie neither principall nor precellent but ministeriall onely and thus the Pope and his successors haue the keyes as Christ said to Peter I will giue thee the keyes By this ministeriall power he meanes the same that Peter Lombard whoÌ„ he alledgeth followeth doth h Mag. lib. 4. d. 18. Ouand 4. d. 18. pro. 26. who is now reiected for holding that the key worketh not any absolution from the sinne but onely declareth the partie to be absolued But i Altisiod part 4. tract 6. cap. 8. q. 2. Alexand. part 4. q. 80. m. 1 ad 3. Occh. 4. q 8. lit q. Gabr. 4. d. 14. q. 2. lit d. n. most ancient Schoolemen follow him Occham saith I answer according to the Maister that Priests bind and loose because they declare men to be bound and loosed 5 The which exposition being the truth as it ouerthroweth the present conceit holden touching the Priests absolution that it is a iudiciall act effecting grace and iustifying a sinner whether contrite or not contrite that is not materiall to the Priests authoritie so it ineuitably destroyeth the Sacrament of Penance For this supposed power to remit and retaine sinne is the foundation of that Sacrament For therefore it is beleeued to be a Sacrament because the Scripture mentioneth the remitting of sinnes by the power of the keyes which power being no more but onely to declare them to be remitted by true contrition without conferring anie grace to the partie the Sacrament is destroyed for want of conferring grace properly and so there is no argument in the Scripture that Penance is a Sacrament 6 Againe the Iesuite saith that the Apostles had power to absolue from sin and the people a commandement to confesse their sinnes giuen in those words of Iohn thereby affirming his supposed Sacrament to be instituted by Christ and in those verie words wherein he falleth againe into the former difficulties and worse For in the 40. Section he said the Protestants denying Penance and Satisfaction to be needfull go against that of Iohn Baptist Do workes worthy of penance and that of our Sauiour Mat. 4. Do penance Which cannot be so if Penance were not ordained before Christs resurrection for howsoeuer he will thinke the deniall of Penance is against the Scripture yet if it were not ordained till Christ was risen he is debarred from saying we do against the words of Iohn Baptist Christ Mat. 4. because those words command no Penance or if they do then it was not instituted in Iohn 20. after Christs resurrection Let the Iesuite choose which he will 7 The truth is our aduersaries and the Church whereof they are though they make much ado with this sacrament because it is the net that taketh all their prouision yet can they not tell either when or where it was instituted or who commanded it You heare what the Iesuite saith that Christ did it in the 20. Chapter of S. Iohn which is I grant the currant opinion among the Iesuites since the Councell of Trent but in former times it was not so afore these men the Paracelsians of the text tooke it in hand Now k Ouand 4. d. 16 pro. 15. faith a late Frier out of the Tridentine Councell prouing the necessity of confession by discoâ—rse out of the authoritie of Iohn 20 we haue this to be the germane sence of that
text He saith Now since the Tridentine Councell this is the sence but before no such matter was beleeued Nay contrary for l Verb. Confessio 2. n. 1. saith Angelus Clauasinus a truer way then by Iohn 20. whereby it is proued that confession is de iure diuino is this that it must not be thought the Church and the Apostles would haue layed so dangerous a burden vpon men if Christ had not giuen this precept to them as he did concerning the other sacraments baptisme excepted whereof it appeareth not when or how they were expresly ordained Marke how he saith the 20. of Iohn is not the best way to proue penance by because the ordination thereof is no where expressed in the Scripture that the Iesuites haue good reason m Bellar. de effect sacram c. 25. to be contented with the testimonie of the Tridentine Councell albeit they haue no other and to feare lest if the authoritie thereof be taken away their whole Christian faith he called in question For I assure the Reader that afore this Councell which was but fiftie yeares since the sacrament of penance was neuer knowne where it was ordained though as learned Papists had the matter in hammering as any were at Trent as I will precisely make demonstration 8 For one sort of them n Glo. de poenit d. 5. in poenitentia Panor omnes vtriusque de poenit remiss the Canonists especially thinke it was taken vp by a custome or tradition of the Church and not by any authoritie of the Scripture And those Schoole-men also incline to this opinion o Alexan. 4. q. 8. m 2 art 1. q. 17. m. 3. art 2. Bonauent quē refert Fr. Ouād 4. d. 16. pro. 2. that haue written how Christ ordained it not The second opinion is that it was ordained by God and so is de iure diuino But by what authoritie was it made knowne and propounded to vs p Rosell verb. confessio 2. n 1. Orbell 4. d. 17. q 1. Some say by tradition without any Scripture Scotus q 4. d. 17. qu. 1. Idem Iansen concord c. 147. writeth that either we must hold it to haue bene published by the Gospell or if that be not sufficient it must be said that it is a positiue law published by Christ to his Apostles by thē to the Church without any Scripture as the Church holdeth many other things reuealed vnto her by word of mouth without all Scripture And Peresius r De tradit part 3. consid 3 saith the naked and cleare maner of this sacramentall institution touching the substance and circumstances thereof standeth onely vpon diuine tradition which the holy martyr Clemens reuealed from the minde of Saint Peter whom he dayly heard But others say it is contained in the Scripture written but they are not agreed where and therefore let it be enquired where it is written Some say in the old and new Testament both For Galatinus ſ De Arcan l. 10 c. 3 saith the Iewes had confession And Waldensis t Tom. 2. c. 140. writeth that Christ commanded it not but confirmed and supplied the ancient custome thereof vsed in the old law Neuerthelesse others denie this and say Christ appointed it in the new Testament But in what place I maruell The Iesuite following u Sess 6. c. 14. 14. c 1. the Tridentine Councell and x Bell. Suarez Greg. Valent. Baron in places where they handle this question the Iesuites saith In the 20. of Iohn y Antididagm Colon. p. 108. Others say the 16. and 18. of Matthew when Christ gaue the keyes z Dom. Soto quem refert Ouand 4. d. 16. pro. 15. Others say at his last supper when he ordained the Eucharist a Armachan q. Armen l 11. c. 14 Others Luk. 6. and Mark 3. when he created his Apostles b Tho. 3. part q. 84. part 7. Sent. 4. d. 22. q. 2 art 3. ad 3. §. Ad 3. quaestion Others thinke it was not ordained all at once but by parts and at seuerall times the which opinion Victoria c Relect. 1. sect 5. n. 10. thinketh the most probable for he saith the Doctors agree not touching the time when Christ gaue the keys there is no certaintie but onely that they had them All this excludeth the 20. of Iohn 9 By all which the Reader may see what an vncertaine deuice the sacrament of Popish Penance is whose institution cannot be found and he may iudge to what small purpose the Iesuite alledgeth Scripture when his owne side is so variable and vncertaine touching the same and can agree vpon no Scripture in the present controuersie that should infallibly decide it among themselues § 59. Or if it should please God to send any one in an extraordinary manner it appertaineth to his prouidence to furnish him with the gift of miracles as he did our Sauiour Christ or some such euident token that it may be plainly knowne he is assuredly sent of God otherwise the people should not be bound to beleeue him but might without sinne reiect his doctrine and teaching according as our Sauiour said of himselfe Ioh. 10. Si non facio opera Patris mei nolite credere mihi And Ioh. 15. Si non fecissem opera in eis quae nemo alius fecit peccatum non haberent If I had not done workes among them that no other hath done they should not haue sinned to wit in not beleeuing Nay vnlesse there were some euident token of this extraordinary mission as there is none such in these new men the people should now an ordinary course being set downe by our Sauiour as I haue proued sinne in beleeuing any that shall come and tell them that he is extraordinarily sent of God if hee teach contrary to the doctrine that by ordinary Doctors and Pastors is vniuersally taught though it should happen the liues of those Pastors should at any time not be so commendable or be euidently bad still remembring that saying of our Sauiour Super Cathedram Mosis sederunt Scribae Pharisaei omnia ergo quaecunque dixerint vobis seruate facite secundum verò opera eorum nolite facere Mat. 23.1 Considering that also of Saint Paul Gal. 1. Si quis vobis euangelizauerit praeter id quod accepistis anathema sit Let him be accursed So that since the people hath receiued from their ordinary Pastors that doctrine which hath descended by tradition from hand to hand from Christ and his Apostles themselues according to that of Saint Austin lib. 2. contra Iulian Quod inuenerunt in Ecclesia tenuerunt quod didicerunt docuerunt quod à patribus acceperunt hoc filijs tradiderunt That which they found in the Church they held c. whosoeuer he is that shall Euangelize any thing opposite to this whether he seeme to be an Apostle or an Angell and much more if he be another to wit one of these new men
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
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