God would receive our prayers Thus he in his mystagogicall Catechismes Answer The learned doe thinke that Cyril of Hierusalem was not Author thereof but one Iohn Bishop of Hierusalem who lived about the yeare 767 a great advocate of Images and indeed it may seeme so by some idle stuffe we find in them as namely where it is said That the wood of the Crosse did increase and multiply in such sort that the earth was full thereof But be it Cyrils of Hierusalem it makes not for the Romists All he saith is this in effect he supposeth that those holy ones with God doe continually pray unto God which prayers he desires God would mercifully heare and grant unto them for the good of his servants here on earth Lastly he sayth mentionem facimus and so did the ancients in their Commemorations mention the Godly Saints deceased and yet without any direct invoking of them And so Saint Austin saith That the Martyrs were named at the Communion Table but yet not invocated by the Priest Saint Austin flatly opposeth invocantur to nominantur nominantur sed non invocantur so that they might be nominated and mentioned as Cyril speakes and yet not at all invocated Objection Saint Hilary saith that by reason of our infirmitie we stand in need of the intercession of Angels and the like he hath upon the 124 Psalme Answer Hilary speakes onely of Angelicall intercession not a word touching invocation or intercession of Saints And if any intercession be intended it is that in generall for the whole Church In the other place upon the 124 Psalme Hilary speaks neither of Saints praying for us nor of praying to them but sayth That the Church hath no small ayde in the Apostles Prophets and Patriarkes or rather in the Angels which hedge and compasse the Church round about with a certaine guard the ayde therefore he meaneth is the example and doctrine of the Saints departed and the ministerie of the Angels Objection The Emperour Theodosius went in Procession with his Clergy and Laity to the Oratories and Chappels and lying prostrate before the Shrines and Monuments of the Apostles and Martyrs he required ayde to himselfe by the faithfull intercession of the Saints Answer The Emperour did not invocate any Saint or Saints at all onely upon that exigent of the rebellion of Eugenius and his complices he repayres to the Shrines and Chappels of the Apostles Martyrs and other holy Saints there he made his prayers unto God in Christ not unto them desiring God to ayde him against his enemies and the rather upon the prayers and intercession of the Saints on his behalfe now invocation followes not presently upon intercession Reply Sozomen telleth us that the Emperour before he joyned battaile he earnestly intreated to be assisted by Saint Iohn Baptist. Rejoynder The learned Bishop Bishop Mountague answereth that the credit of this story may â—e questioned for Socrates and Thâ—odoret elder than Sozomen have it not and Sozomen himselfe hath no greater warrant for iâ— then heaâ—e say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the report is but who the Author was whaâ— credit it was of is not related But supposing the truth of the story Ruffinus hath the very forme of the Prayer which the Emperour made and there is no mention therein of invocating either Saint or Angâ—l Socrates saith that the Emperor implored Gods assistance and had his desire Theodoret saith that the Eâ—perour prayed to God so that the Emperour had repayre unto God alone without any mediation at all I have consulted with the Originall and there indeed I find that the Emperour being in Saint Iohn Baptist's Church which Theodosius himsâ—lfe had built He called to have Saint Iohn Baptist's assistance in the battaile he did not directly call upon S. Iohn Baptist but he called upon God that he would appoint the Baptist for to aâ—d him But be it that he called upon the Baptist indeed yet this was done in the second place after he had first immediatly called upon God himsâ—lfe Objection Athanasius in his Sermon upon the Annunciation of blessâ—d Virgin sayth to the Virgin Mary Incline thine cares to our prayers and forget not thy people Answer Indeed this speakes home but it is not the true Athanâ—sius but some counterfeits bearing his name and this is confessed by the two Arch pillars of Poperie Bellarmine and Baronius for howsoever Bellarmine to make up his number produce Athanâ—sius for proofe of Saintly invocation yet the same Bâ—llarmine when he is out of the heat of his controversies and is not tied to maintaine â—he invocation of Saints but treateth of other matters then in his Catalogue of Ecclesiasticall wriâ—ers he is of another judgement and saith that this Sermon of Athanasius of the Annunciation of the blessed Virgin seemeth not to be Athanasiusses but some later writeâ—s who lived afâ—er the sixâ—h generall Councel Baronius also is of the same judgement and indeed he that shall consider and wâ—iâ—h what the true Athanasius writes to wit That God onely is to be worshipped that the creature is not to fall downe and worship or supplicate the creature nor to make the Saints being but creatures no creators speciall helpers and opitulators he I say that shall duely weigh these things will easily conceive when he reads this Sermon of the Annunciation that either Athanasius was not constant to his own doctrine which is not to bee imagined or that this Homily alleadged is none of the true Athanasiusses it is so farre different from his other doctrine Objection Bellarmine for proofe of Saintly invocation alleadgeth a place out of Eusebius the testimonie speaketh thus as there it standeth reported out of the thirteenth Booke and seaventh Chapter of his Evangelicall Preparation This we daily doe we honour those heavenly Souldiers as Gods friends we approach unto their Monuments and pray unto them as unto Holy men by whose intercession we professe our selves to be much holpâ—n Answer Eusebius speakes not of particular invocation for particular intercession but of generall mediation of the Saints in heaveÌ„ who pray for Saints on earth in general according to the nature of Communion of Saints without any intercession used to theÌ„ or invocation of them by that other moity of the Church Militant oâ— earth Secondly Eusebiuâ— doth not enlarge his speech to all the Saints departed but unto Martyrs onely whom he calleâ—h Heavenly Souldiers Now the case of Martyrs and other Saints is not equall for in the opinion of the Ancients that of Martyrs was faâ—re above all other depaâ—ted with God as enjoying moâ—e priviledge from God with Christ in glory by some specially enlarged dispensation than they the other holy Saints did as Saint Augustine teacheth 3. Thirdly the place alleadged is taken out of a corrupt translation made by Trapezuntius and afterwards followed by Dadroeus a Doctour of Paris
a thing remarkable in Scotus although he doth not approve the same Cassander saith It is sufficiently manifest that the Vniversall Church of Christ untill this day and the Westerne or Romane Church for more then a thousand yeares aftâ—r Christ did exhibit the Sacrament in both kinds to all the members of Christs Church at least in publike as it is most evident by innumerable testimonies both of Greeke and Latine Fathers So that the barring of the Lay-people of the Cup came not into the Church by any publike decree till the Councel of Constance which was held in the yeare 1414 some two hundred yeares agoe Fisher Bishop of Rochester saith that of Purgatorie there is very little or no mention amongst the ancient and that the Grecians doe not believe it to this day In like sort their Latine service which Pope Vitalian brought in is not of Primitive antiquitie for it was not generally put upon the Church until the yeare 666. which is the number of the name of the beast mentioned in the Apocalypse Revel 13.18 and found out by Irenaeus to arise out of the numerall letters of the word Lateinos now this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wel suites with the Pope whose Faith and Church is the Romish or Latine Church and his publike Service in Latine and his translation of Scripture in Latine Now touching prayer to Saints It is true that such as had lapsed and fallen in time of persecution were wont to implore the prayers of Maâ—tyrs and Confessours imprisoned for the Gospel that by their interceding for thâ—m they might procure some ease or relaxation of such canonicall censures as were enjoyned them by the Church Cyprian was of opinion that the Saints aftâ—r death remembred theiâ— old friends here as having takâ—n fresh and particular notice of their severall states votes and necessities and hence grew that compact betwixt Cyprian and Cornelius that whether of them went to heaven before the other he should pray for his surviving friend Now this soliciting of Martyrs before their deaths brought in the next Age a custome to call upon them after their deaths yet so as they did not directly invote them For so it was for the better preservation of the memory of Saints and Martyrs they had their Commemoration dayes and were wont to meet at the Tombes and Monuments of Martyrs where they kept their anniversary and yearely solemnities and made speeches in their praise and commendations and in these their orations they spoke to the deceased as if they had beene living and present there but these were onely straines of rhetoricke Figures and Apostrophee's rather Declamationes rhetorum flowers of rhetoricke than Definitiones Theologorum decisions of Divines In this kind Gregorie Nazianzene saith Heare O thou soule of great Conâ—â—antius if thou hast any understanding of these things and as many soules of the Kings before him as loved Christ. The like he hath in his funerall oration which he made upon his Sister Gorgonia where he speakes thus unto her If thou hast any care of the things done by us and holy soules receive this honour from God that they have any feeling of such things as these receive this oration of ours in stead of many and before many funerall obsequies He speakes doubtfully and faintly If thou hast any sense or apprehension hereof and if you be affected with these things it seemeth hee thought that the defunct had not ordinarily notice of things done on earth neither will it serve to say as Bellarmine doth that Si is not dubitantis but affirmantis not a terme of doubting but of asseveration as that of Saint Paul If thou count me therefore a partner receive him as my selfe For there is no man but if he reade these places unpartially Heare if there be any sense and Heare if God grant it as a priviledge to soules deceased to have sense of these things but he will conceive that Si is not put for For or quoniam or as a note of affirming but as a note of doubt at least in the parties that spake it Hitherto the Saints were rather Vocati called unto as comprecants to joyne their prayers with the living than Invocati Directly called upon or prayed unto yet in processe of time the prayers made to God to heare the Intercessions of the Saints were changed into prayers to the Saints to heare our intercessions themselves For wee deny not but that among the ancient writers there are some places found which speake of the Intercession of the Saints there are also wishes found that were made by living men that the Saints would pray for them but this is not the difference betwixt us whether the Saints pray for us but whether wee must pray unto and call upon them for wee grant that the Saints in heaven doe pray for Saints on earth in generall according to the nature of communion of Saints but their intercession for us in generall will not inferre our invocation of them in particular There are also in ancient Writers pâ—rticular examples to bee found of some that ouâ— of their owne private devotion have called upon Saints but thiâ— cannot raise up a tenet in Religion to bind the Church either for doctrine or practice for what one or two shall doe carried away with their owne devout affection having zeale hap'ly not according to knowledge is not straight way a Ruâ—e of the Church nor one of the Churches Agends The thing wee stand upon is this that there were not any Collects nor set formes nor any diâ—ect Invocation of Saints put into the Common-service and publicke Liturgie of the Westerne Church untill the dayes of Gregory the Great or there abouts sixe hundred yeares after Christ so that their Saint-invocation is not so ancient as they would beare the world in hand In a word there is much difference betweene the ancients and moderne Romists herein for in the compellations which the ancients used they pleaded onely Christs merits making the Saints high in Gods favour competitioners to the throne of grace with the Saints living on earth but not content herewith the Schooles afterwards held meritorious Invocation of Saints wherein the Saints owne merits were brought in and pleaded Wee pray unto the Saints saith the Master of the Sentences That they may intercede for us that is to say That their merits may helpe us and Biel speakes to the same effect THE SIXTH CENTVRIE From the yeare of Grace 500. to 600. PAPIST WWhat say you of this sixth age PROTESTANT Quod dies â—egat dies dabit what one age affords not another doth and dies dedit I trust wee have got the day in the two last justly stiled the learned Ages The Reader is not now in the close of the first 600 yeares to expect so full and frequent Testimonies as formerly such as wee find wee produce For God hath not left himselfe without witnesse Of
acts of pietie and devotion without these frivolous Additions Gabriel Biel in his Lectures upon the Canon of the Masse saith That the Saints in Heaven by their naturall knowledge which is the knowledge of things in their proper kinde know no Prayers of ours that are here upon earth neither mentall nor vocall by reason of the immoderate distance that is betwixt us and them Secondly That it is no part of their essentiall beatitude that they should see our prayers or our other actions in the eternall word and thirdly That it is not altogether certaine whether it doe appertaine to their accidentall felicity to see our Prayers At length he concludeth That it may seeme Probable that although it doe not follow necessarily upon the Saints beatitude that they should heare our Prayers of congruitie yet it may seeme probable that God revealeth unto them all those suits which men present unto them By this we see that for the maine Gabriel concludeth that the Saints with God doe not by any power of their owne by any naturall or evening knowledge whatsoever understand our prayers mentall or vocall they and we are dâ—sparted so farre asunder as there can not bee that relation betweene us so that wee might haply call and they not bee Idonei auditores not at hand to heare us Now as learned Master Mountague now Lord Bishop of Chichester saith The Saints their naturall or evening knowledge onely is that which wee must trust unto as being a lonely in their power to use and to dispose and of ordinary dispensation In a word Peter Lombard saith It is not incredible that the soules of Saints heare the prayers of the suppliants Biel saith as we have heard That it is not certaine but it may seeme probable that God reveleth unto Saints all those suits which men present unto them here is nothing but probability and uncertainâ—y nothing whereon to ground our praying to Saints Of Iustification and Merits Trithemius the Abbot who lived in this age complaines that Aristotle and the heathen Philosophers were oftner alleadged in the Pulpit than Saint Peter and Saint Paul and therefore hee disswades his friend Kymolanus from too much study of profane sciences Let us saith hee seeke after true and heavenly wisedome which consisteth in faith onely in our Lord Iesus Christ working by love Cardinall Cusanus in a treatise of his De pace fidei brings in Dialogue-wise Saint Peter and Saint Paul instructing the severall nations of the world Greekes and Arabians the French and the Almanies Tartarians and Armenians and there in that conference hee laboureth to bring them to an agreement In pace fidei in the unity of faith and amongst other things he proves at large That wee are justified only by faith in Christ and not by any merit of our owne workes The doctriâ—e of free Iustification is excellently handled by Savonarola in his meditations upon the fiftieth Psalme which Possevine acknowledgeth to be composed by him whiles hee was in durance the day before hee was led to the stake Vpon occasion of those woâ—ds of the Psalmist They gat not the land in possâ—ssion through their owne sword neither was it their oâ—ne arme that helped them but thy right hand and thine arme and the light of thy countenance because thou hadst a favour unto them Psalm 4â— ver 3.4 â—e sweetly commâ—nteth on this sort Thou â—avâ—uredst them that iâ— they were not saved by their owne merits or workes lâ—st they should glory thâ—â—ein but even because of thy goâ—d will and pleâ—sure Vpon occasion of that Petition of the Lords prayer Forgive as our trespasses hee renounceth all merit of his owne workes and professeth in the words of the Pâ—ophet Esay That all our righteousnesse is as the rags of a menstruous woman Picus Mirandula treating on the same Petition saith it is certaine that wee are not saved for our owne merits but by the onely meâ—cy of our God Gerson taught that wee are not justified by the perfection of any inherent qualitie that all our inherent righteousnesse is imperfect yea that it is like the polluted rags of a menstruous woman that it cannot endure the triall of Gods severe judgement even Esay himselfe with the rest became vile in his owne eyes and pronounceth this lowly confession all our righteousnesse is as filthy rags The Cardinall of Cambray proveth by many reasons and authorities of Scripâ—uâ—e That no act of ours from how great charity soever it proceed can merit eternall life of condignity And whereas God is said to give the kingdome of hâ—aven for good merits or good workes the Cardinall for clearing hereof delivereth us this distinction That the word Propter or for is not to be taken Causally as if good workes were the efficient cause of the reward as fire is the cause of heate but improperly and by way of consequence noting thâ— order of oâ—e thing following oâ— another signifying that the reward is given after the good worke and not but after it yet noâ— for it so that a meritorious act is said to be a cause in respect of the rewâ—rd as Causa sine quâ— non also is said to be a caâ—se though it be no cause properly Thomas Walden professeth plainely his dislike of that saying That a man by his merits is worthy of the kingdome of heaven of this grace or that glory hoâ—sâ—ever certaine schoole-men that they might so spâ—ake had invented the termes of Condignity and Congruity But I repute him saith he the sounder Divine the more faithfull Catholike and more consonant with the holy Scriptures who doth simply deny such merit and with the qualification of the Apostle and of the Scriptures confesseth that simply no man meriteth the kingdome of heaven but by the grace of God or will of the Giver as all the former Saints untill the late Schoole-men and the Vniversall Church hath written Out of which words of Waldens wee may further observe saith the learned and Right Reverend Doctor Vsher Arch-bishop of Armagâ— both the time when and the persons by whom this innovation was made in these later dayes of the Church namely that the late Schoole-men were they that corrupted the ancient doctrine of the Church and to that end devised their new termes of the merit of Congruity and Condignity Paulus Burgensis expounding those words of David Psal. 36.5 Thy mercy O Lord is in heaven or reacheth unto the heavens writeth thus No man according to the common Law can merit by condignity the glory of heaven Whence the Apostle saith in the 8. to the Romans that the sufferings of this time are not worthy to be compared with the future glory which shall be revealed in us And so it is manifest that in heaven most of all the mercy of God shineth forth in the blessed I will close up this point as also this age with that memorable
Trithemij Epist. Familiar in 1. part opeâ—is Histor. Trithem Francof 1601. Fran. Turrian Denfens Canon Epistol Decretall Lut. 1573. Tyndarus de test extat in tom 4. tract illust juris consult Venet 1584. V. Greg. de Valentia in Sum. Aquinat tom quart Paris 1609. De reb Fidei controvers Lugd. 1591. Laur. Valla de Constantini Donatione in Fascic rer expetendar fugiend Colon. 1535. Gabr. Vasquez Disput. in tert part S. Thom. tom prim Ingolstad 1610. tom 3. Antuerp 1614. In primam Secundae Aquinat tom secundus Ingolstad 1612. Vaux his Catechisme Antwerp 1574. S. Vdalric de Coelibatu Cleri inteâ— monum S. Patr. Orthodoxographa edit per Io. Iac. Gryn Basil. 1569. And. Vega his opuscula de Iustificat Compl. 1564. Ferd. Velosillus his Advertent Theolog. Venet. 1601. B. Victor de persecut Vandalicâ Par. 1569. in tom 7. Biblioth vet Patr. Par. 1589. Hugo de S. Vistore opera in 3 tom Venet. 1588. Blas Viegas his commentar in Apocalyp Lugd. 1602. Nic. Vignier Recueil de l'Histoire de l'eglife A. Leyden 1601. Vincentius Belluacens opera ejus in 4. tom Venet. 1591. Pet. de Vineis lib. 6. Epistolar Ambergae 1609. Polyd. Virgilius de Rerum Inventor Fr. 1599. Vita Bernardi Gilpini per Georg. Carleton Episcop Cicistrens Lond. 1628. Rich. Vitus Basingstoch Histor. lib. 8. Atreb 1597. Io. Ludov. Vivâ—s de Disciplinis Lugd. 1551. Luâ— Vives Scholia in Augustin de Civit. Dei in tom ejus quint Basil. 1569. Iac. de Voragine Sermones 1501. Zachar. Vrsin Catechet explicat Lond. 1596. Conrad à Lichtena Abbas Vrspergensis Chron Paraleipom Fr. 1599. Iac. Vsserius de Christianarum Ecclesiar Successione Statu Lond. 1613. Iac. Vsserij Gotteschalcus Dublin 1631. Veter Epistolar Hibernic Sylloge Dublin 1632. His Answer to the Iesuites Challenge London 1631. Of the Religion professed by the ancient Irish London 1931. His Sermon at Wansted and before the Commons House of Parliament London 1631. W. Walafr Strabo Quaere Strabo Io. Paul Perrin his History of the Waldenses Lond. 1624. Wessembecij oratio de Waldensib extat in Joachimi Camerarij narratione de Fratrum Orthodox ecclesijs in Bohemiâ Heidelbergae 1605. Tho. Waldensis opera Venet. 1571. Tho. Walsingham Histor. Anglor Francof 1602. Wessâ—lus Gronigens de potestate Papae Matâ—ria Indulgentiar Hanov. 1612. Math. Westmonasteriens Flores London 1570. Whitakeri opera Gen. 1610. Fr. White Bp. his Reply to Iesuite Fisher London 1624. The Orthodox Faith London 1617. I. Wiclefs Conformitie with the Church of England by Tho. Iames Oxford 1608. Wiclefs Treatises against Friers published by Tho. Iames and printed according to the ancient Manuscript Copie remaining in the publike Library at Oxford Oxford 1608. Io. Wolfius Lection memorabil Lauvingae 1600. Z. Hieron Zanchij tomus sept Neostad 1605. Io. Zonaras Histor. in tom 3. Gr. Lat. Basil. 1557. FINIS Errata siâ— corrâ—ge In Epist. Ded. pag. 1. lin ult reade antedated pag. 2. lin 16. no râ—so In Praef. ad Lect. pag. 4. lin 2. and speâ—ke r. being to speake In Catal. test in the 5. Age lin 2. dele Andrew Rivet lin 10. B. of Cyrene r. B. of Cyrus or Cyria In the first Alphabet Pag. 7. lin penult r. they practise p. 18. in marg li. 17. r. 1590. pag. 35. lin 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 39. in marg li. 21. cap. r. cont pag. 42. l. 19. other r. the other pag. 55. l. 25. Christ r. God p. â—9 l. 5. learned r. taught pag. 76. lin 12. adde and we truely eat the word flesh pag. 78. l. ult substance r. person pag. 16â— lin 2. haec r. he viz. pag. 182. lin 15. were condemned r. were not condemned pag. 237. lin 2. glorifieth r. glorieth In the second Alphabet Pag. 14. in marg lin 1. nulluum r. nullum p. 31. l. 28. r. by a straine pag. 32. lin 24. dele as pag. 34. lin 31. saith r. hath pag. 51. in marg lin 14. r. sibi ipsi pag. 62. lin 3. r. I used pag. 84. in marg l. 13. r. salvatione pa. 100 in marg l. 8. r. tenuerim pag. 116. l. 14. r. heare pag. 123. l. 31. remaine r. to be abolished pag. 155. liu 29. universall r. easterne pa. 161. lin 13. did r. I did in marg lin 4. xiiij r. xij pag. 197. lin 24. many r. may pag. 204. lin 2. 60. r. 600. pag. 206. lin 1. god r. good The nine Articles of Religion handled in the severall Centuries of this Treatise are these 1 Concerning the Scriptures sufficiencie 2 Of the Scripture Canon 3 Of Communion in both kindes 4 Of the number of Sacraments 5 Concerning the Eucharist 6 Touching Worship of Images 7 Concerning Invocation of Saints departed 8 Of Iustification 9 Of Merits By the way arâ— handled The Popes Supremacie The power of Calling Councills Appeales to Rome Priestes Marriage c. THE PREFACE TO THE PROTESTANTS EVIDENCE PAPIST GOod morrow Neighbour are you going to Church so early PROTESTANT I am Sir and I should bee glad of your company PAP So should I be of yours but I doubt wee goe not to the same Church PRO. I am going to a Protestant Church and I take that to be a true member of the Catholike PAP It is not for the true Church is ever gloriously visible and had visible Professors in all ages but yours was not in being saith Father Brereley untill Luthers dayes and Father Campian calls to witnesse res omnes reculas all things both great and small things and thinglings that never any other Religion but the Catholike tooke any deepe root upon the face of the earth And hee saith further That one cannot spie out so much as one towne one village one house for fifteene hundred yeeres that savoured of your doctrine And Iesuite Coster saith It is manifestly evident that none in the universall world before Luther in the yeere 1517 held that Faith which Luther and Calvins Schollers professed PROT. This is but a vaine â—lourish of the Iesuites and controuled by their owne man Bristow who acknowledgeth that some there have been in many ages in some points of the Protestants opinion Now for our Tenet this it is The Church that is the societie of Christian people professing saving faith is never totally hidden but there bee still some that hold the right faith and deliver it over to others and yet in time of persecution and the like cases the Church is not alwayes so conspicuous as that a man seeing her outward pompe and ceremonies may poynt her out and safely joyne himselfe to such a company for thus Bellarmine makes the Church to be a Societie subjecting themselves to the See of Rome teaching trueth without errour and this Companie as visible as are the Citizens of Rome Now for the Protestant Church though it have not bin alwayes gloriously visible yet it hath been evermore so visible as the true Church ought to be PAP Saint
Austin saith He hath set his Tabernacle in the Sun Is not the Church then conspicuous as the Sunne PROT. You may not argue from such Allusions as are taken from the outward pompe of the world thereby to describe the inward beautie of the Church 2. Besides according to the true reading the meaâ—ing is he hath set up a seat for the Sunne in the heavens that there it might be viewed as on a scaffold now this Sunne may be eclypsed 3. Againe this was onely an Allusion which Saint Austin used against the Donatists who pinned up the Church within a corner of Afriâ—k as now the Papists confine her to Rome thereby telling them there were many Churches besides theirs to bee seene as cleare as the Sunne if the Donatists could discerne them 4. Lastly though Austin termed the Church in diebus illis in his owne time to be set as it were in the Sun yet he denies not but that afterwards in declining ages this Sunne might bee darkened and the Church make but small appearance in the time of persecution as the same Father speakes PA. The Church is as a Citie upon an hill a light upon a Candlesâ—icke and therefore conspicuous PRO. 1. This also is an Allusion which yet Saint Chrisostome understands to be meant of the Apostles that they were to looke to their carâ—iage since they were to preach abroad and had many lookeâ—s on 2. Againe though the Church be set on a hill yet as the Aramites could not discerne â—he citie of Samaria whither the Prophet led them till their eyes were opened 2 Kings chap. 6. no more can one discerne or difference the true Church from the malignant and conventicles of the wicked untill his minde be enlightned And thus Austin tolde the Donatists they could not see the Church on the hill because their eyes were blinded to wit either with ignorance or malice In a word this Hill may bee hid with a mist this Sunne obscured with a cloud and the Moone ecclipsed The blessed Apostles were no corner-creepers yet were they not seene and acknowledged for true profâ—ssors by the Scribes and Pharisees that dwelt but hard by in Iewrie Howsoever what is this to Rome if shee hold the socket and want the light if she be seated on a hill yea seven hills like Babylon PA. Will you call Rome Babylon PRO. Your owne Iesuites call Rome Babylon neither can this bee meant of Heathen Rome but of Rome Christian and as it shall bee at the end of the world for so speakes Ribâ—ra and Viegas saith After that Rome shall fall from the faith Now Heathen Rome could not fall from the faith since it never professed the faith therefore the prophecie is to bee fulfilled in Rome Papall and Christian. PA. If thy brother offend thee tell the Church then must we needs know the Church PRO. 1. Wee are bid tell the Church that is her Pastors and Governours when there is such a standing Ministery and publike discipline exercised 2. But in case Tyrants hinder the open meetings of Christians even then also in some good sort though shee bee not so outwardly visible to her foes yet may the Church take notice as the faithfull in the primative Church met together privately and observed orders for reforming of abuses being knowne one to another as friends but unknowne as such to their foes In a word one may tell the Church though for the time shee bee hid from her foes even as one may tell a message to his friend who for the time is hid from his enemie PA. Some of yours say The Church was invisible for divers ages PRO. They say not it was simply invisible but they speake respectively so that looking on those times which fell out somewhat before and after the first sixe hundred yeeres and seeing the title of Vniversall Bishop which Gregoâ—y detested as Antichristian setled on the Pope about the yeere 666 and that this number so fitly agreed to the Man of sinne as also looking downeward to the thousand yeere wherein Satan was loosed and the Turke and Pope grew great looking hereon and comparing the Church as shee was then under Hildebrand forbidding Marriage and deposing the Emperour with her selfe in the primitive ages they said shee was in manner invisible in the Westerne Horizon to wit in respect of that degree and measure of the light of the Gospell that brake forth in the time of the Reformation Besides during the time mentioned it was visible enough in the Greeke and Easterne Church and for the Westerne it had the same subsisting and beeing with the best members in the Romane Church PA. Master Napier saith Our Religion hath raigned universally and without any debatable contradiction 1260 yeeres Gods true Church most certainely abiding so long latent and invisible And Master Peâ—kins saith That for the space of many hundred yeeres an universall Apostasie overspread the whole face of the earth and that your Church was not visible to the world PRO. Master Napier saith not that your Religion raigned so universally neither doth hee speake in generall of the whole body of the Romish Faith and of the universall Antiquitie thereof which is the poynt in question but onely of the first originall of the papall dominion and Antichristian kingdome as hee calleth it as Bishop Morton hath well observed neither yet was this papall Hierarchie or as Master Perkins calls it popish Heresie of being intituled Vniversall Bishop of the Church carried without the opposition of severall Councells and Worthies in Gods Church as God willing hereafter shall appeare For the place cited out of Master Perkins it is as we in our common phrase of speech use to say That all the world is set on mischiefe because so many delight in wickednesse Neither is this manner of speech unusuall in the Scriptures From the Prophet to the Priest all deale falsely saith Ieâ—emy 6.13 and Saint Paul saith All secke their owne and not that which is Iesus Christs Phil. 2.21 bâ—sides hee saith Iâ— had overspread the face of the earth Now a large fiâ—ld may be over-spread with Tares and weedes and yet some good corne in the field Neither saith Master Perkins that our Church was simply invisible but that it was not visible to the world and withall he tels us where it was It lay hid saith he vnder the chasse of Poperie Now the graine is not utâ—erly invisible whiles it is mingled with chaâ—se in the same heape PA. Was not the Church ever gloriously visible PRO. It was not for as S. Austin saith it was sometimes onely in Abel and he was slaine by his brother in Enoch and hee was translated from the ungodly it was in the sole house of Abraham Noah and Lot Afterwards how was it so notably conspicuous when as both Israel and Iudah fell to Idolatry in the times of Achaz and Manasse
and Wine in the Sacrament of the Supper are made flesh and the bloud of Iesus in that same manner that the eternall Word of God was made flesh but so it is that the substance of the Divine nature neither evanished nor yet was changed into the substance of flesh and in like manner the Bread is made the Body of Christ neither by evanishing of the substance thereof nor yet by changing the substance thereof into another substance Iustine Martyr telleth us that the Bread and the Wine even that sanctified food wherewith our bloud and flesh by conversion are nourished is that which we are taught to be the flesh and bloud of Iesus incarnate Our Lord saith Clemens of Alexandria did blesse Wine when he said take drinke this is my bloud the bloud of the Vine Irenaeus saith that our Lord taking Bread of that condition which is usuall among us confessed it to be his Body and the Cup likewise containing that creature which is usuall among us his bloud so that in their construction it was Bread and Wine which Christ called his Body it was Bread in substance mateâ—iall Bread and the Body of the Lord in signification and Sacramentall relation The Lord called Bread his body now since Bread could not be his body substantially it must needs be it was onely his body Sacramentally Of Images and Prayer to Saints Concerning the use of Images we find that in these best ancient times Christians were so far from bringing them into their Churches that some of them would not so much as admit the Art it selfe of making them so jealous were they of the danger and carefull for the prevention of deceipt whereby the simple might any way be drawn on to the adoring of them we are plainly foâ—bidden saith Clemens Alexandrinus to exercise that deceitfull Art for the Prophet saith Thou shalt not make the likenesse of any thing either in the Heaven or in the Earth beneath Moses commandeth men to make no Image that should represent God by Art for in truth an Image is a dead matter formed by the hand of an artificer but we have no sensible Image made of any sensible matter but such an Image as is to be conceived with the understanding yea but thine Images are of Gold be it so now I pray thee what is Gold or Silver Iron Brasse Ivorie the Adamant Diamond or Precious Stones Are they not terra et ex terrâ are they ought but Earth and made of the Earth now being nothing else but a piecâ— of more refined Earth I have learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terram calcare non colere to walke on the Earth and not to worship it to set my foote on it not to bow my knee to it And thus farre Clement of Alexandria holding it a monstrous thing to bow downe to a stock or a stone Irenaeus reckons it among the abuses of the Gnostikes that they had certaine painted Images and others made of other stuffe saying that it was the Picture of Christ made by Pilate When the Emperour Adrian in favour of the Christians had commanded that in every City Churches should be built without Images which at this day are called Adrians Temples because they have no Gods in them which they said he made for that end to wit to pleasure the Christians it was presently conceived that he prepared those Temples for Christ as Aelius Lampridius noteh in the life of Alexander Severus which is an evident Argument that it was not the use of Christians in those dayes to have any Images in their Churches Learned Master Casaâ—bone in his notes upon this place of Lampridius thinketh that this story is rather to be referred to Tiberius the Emperour â—han to Hadrian and that Adrian causd Temples to be dedicated to his owne name and thâ—se Temples Adrian being prevented by death remained unfinished and without any Images at all whence it came to passe that many wâ—n thought that Adrian built those Temples not to himselfe but unto Christ and with these agreeth Lampridiusâ— as one who knew that which none could then be ignorant of that both the Iewes in the Temple at Hierusalem did worship God without Images and Pictures as both Strabo and Dio write and that in their dayes the Christian Churches were such as afterwards Saint Austine reports them to have beene in his dayes Saint Austin upon the hundred and thirteenth Psalme expounding those words of David that Idols have a mouth and speake not makes this objection that the Church hath also divers instruments and vessels made of gold and silver for the use of celebrating the Sacraments but he answers have these instruments mouths and speake not eyes and see not doe we addresse our prayers to them now surely he could not have spoken thus if he had Images in Churches or if Images had bin a part of the Churches Vtensils and moveables in his dayes Concerning Prayer to Saints Iustine Martyr Clemens Alexandrinus and Tertullian have reported the publike formes of Christian service and Religious excercises of the Primitive Christians and yet make no mention of Prayer to Saints or Angels but onely of Prayer directed to God in the name and mediation of Christ alone Irenaeus tels us that in his dayes the Church per universum mundum Irenaeusâ—aith â—aith not as Fevardentius and the Papists now a dayes would teach him that the Heretikes called upon false and imaginary Saints and Angels and the Church upon the true Saints and holy Angels but this he saith that the Church called upon God in Christ Iesus Eusebius in his Storie setteth downe Verbatim a long Prayer used by Polycarp the Martyr at the time of his suffering wherin if Invocation of Saints had beene reputed any part of Christian devotion in those dayes he would undoubtedly in so great perill and at his deaâ—h have recommended himselfe to God by the Prayers and Merits of Saints but his forme of Praier is Protestant-like tendered to God himselfe only by the mediation of Christ concluding his Prayer in this manner therefore in all things I Praise thee I blesse thee I Glorifie thee through the eternall Priest of our profession Iesus Christ thy beloved Sonne to whom with thee O Father and the Holy Ghost be all Glory now and for ever Amen When the people of the Church of Smyrna desired to have the body or bones of their Martyredâ— Bishop Polycarp to buriall the Iewes perswaded the Governour not to grant it for that then the Christians would leave Christ and worship the body of Polycarp to which surmise they reâ—urne this answer we can never be induced either to forsake Christ which hath suffered for all that are saved in the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to worship any other for him being the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee adore him but the Martyrs as the
7 makes this inference In this doe wee give glory to him when we doe confesse that by no precedent merits of our good deeds but by his mercie onely wee have attained unto so great a dignitie And Rabanus in his commentaries upon the Lamentations of Ieremie least they should say our Fathers were accepted for their Merit and therefore they obtained such great things at the hands of the Lord he adjoyneth that it was not given to their Merits but because it so pleased God whose free gift is whatsoever he bestoweth I will close up this Age onely with producing an Evidence drawne about the yeare 860 namely a learned Epistle which Huldericke Bishop of Ausburg in Germanie wrote to Pope Nicolas in defence of Priests Marriage From this holy discretion saith he thou hast no a little swarved when as thou woâ—ldst have those Cleargy-men whom thou oughtest only to advise to abstinence from mariage compelled unto it by a certaine imperious violence for is not this justly in the judgement of all Wise men to be accounted violence when as against the Evangelicall institution and the charge of the Holy Ghost any man is constrained to the execution of private Decrees The Lord in the old Law appointed marriage to his Priest which he is never read afterwards to have forbidden PA. Master Brerely saith that this Epistle is forged under the name of Ulrick Bishop of Augusta PRO. Your Spanish Inquisitors have suppressed this Tesâ—imonie and strucke it dead with a Deleatur Let that whole Epistle be blotted out but our learned bishop Doctor Hall prooves that this Huldericke wrote such a Treatise and about the time assigned and also that this Record is Authenticke that it is extant as Illyricus saith in the Libraries of Germanie that ouâ— Archbishop Parker bishop Iewell Iohn Foxe had Copies of it in Parchment of great Antiquitie Besides your owne man Aeneas Sylvius afterwards Pope Pius the second almost two hundred yeares agoe mentions it and reports the Argument of it for speaking of Ausburg he saith Saint Vdalricus huic praesidet qui papam arguit de Concubinis Vdalricke is the Saint of that City who reproved the Pope concerning Concubines THE TENTH CENTVRIE From the yeare of Grace 900. to 1000. PAPIST WE are now drawing on to the thousandth yeare what say you to this tenth Age PROTESTANT By the fall of the Romane Empiâ—e Learning was now decayed and the publike Service no longer to be understood by reason of the change of the vulgar Tongues Wernerus a Carthusian Monke saith of this Age That holinesse had left the Popes and fled to the Emperours Bellarmine saith There was no Age so unlearned so unluckie And Baronius complaines saying What was then the face of the Roman Church when potent and base Whores bare all the sway at Rome at whose lust Sees were changed Bishoprickes bestowed and their Lovers thrust into Saint Peters Chaire Insomuch as Baronius is glad to prepare his Reader with a Preface before he would have him venter upon the Annals of this Age Lest a weake man seeing in the Story of those times the abomination of Desolation sitting in the Temple should bee offended and not rather wonder that there followed not immediatly the Desolation of the Temple And he had reason to Preface as much considering the corruption that grew in this Thousandth yeare wherein Satan was let loose For at thiâ— time they of Rome forbad others to marâ—y and in the meane whiles themselves slept in an unlawfull bed They also devised a carnall Presence of Christ in the Sacrament so that as the noble Morney saith The lesse that they beleeved God in hâ—aven the more carefull were they to affirme him to bee in the Bread in the Priests hands in his words in his nods and that by these meanes when it pleased them they could make him appeare upon earth Thus dishonesty accompanied infidelitie and no marvell since as Ockam saith A lewd life oftentimes blindâ—th the understanding But leâ— us see whether in this Monkish Age during this mist in Aegypt wee can discover any light in the Land of Goshen In this Age lived the Monke Radulphus Flaviaceâ—sis Stephanus Edvensis Bishop Smaragdus Abbot of Saint Michaels in Germany and Aelfricke Abbot of Malmesburie about the yeare 975. Of the Scriptures sufâ—iciencie and Canon Flaviacensis compares the Scripture to a well-furnished Table or Ordinarie It is saith hee our spirituall refection and Cordiall given to us against the heart-qualmes of our enemies The same Author speaking of Bookes pertainning to sacred Historie saith The Bookes of Tobit Iudith and of the Machabees though they bee read â—or the Churches instruction yet they have not any perfect Authoritie In like sort Aelfricke Abbot of Malmesburie in his Saxon Treatie of the old Testament tell us There are two Bookes more placed with Salomons workes as if he had made them which for likenesse of Stile and profitable vse have gone for his but Iesus the sonne of Syrach composed them one is called Liber Sapientiae the Booke of Wisdome and the other Ecclesiasticus very large Bookes and read in the Church of long custome for much good instruction amongst these Bookes the Church hath accustomed to place two other tending to the glory of God and intituled Maccabaeorum I have turned them into English and so reade them you may if you please for your owne instruction Now by this Saxon Treatise written by Aelfricus Abbas about the time of King Edgar seven hundred yeares agoe it appeares what was the Canon of holy Scripture here then received and that the Church of England had it so long agoe in her Mother tongue Of Communion under both and number of Sacraments Stephanus Edvensis saith These gifâ—s or benefits â—re dayly performed unto us when the Body and Bloud of Christ is taken at the Altar Aelfricke mentions but two Sacraments of Baptisme aâ—d the Lords Supper the same which Gods people had under the Law who though they had many Rites and Ceremonies yet in proper sense but two Sacraments his words are these The Apostle Paul saith 1 Cor. chap. 10. vers 1 2 3 4. That the Israelites did eate the same ghostly meate and drinke the same ghostly drinke because that heavenly meate that fed them fortie yeares and that water which from the Stone did flow had signification of Christs Body and his Bloud that now bee offered dayly in Gods Church So that as a good Author saith This Age acknowledged onely two Sacraments Of the Eucharist Our English Abbot Aelfricke in his Saxon Homily which was appointed publikely to be read to the people in England on Easter day before they received the Communion hath these wordes All our Forâ—fathers they did eate the same Ghostly meate and dranke the same Ghostly drinke they dranke truely of the stone that followed them and that stone was Christ neither was
and differed from you so that they cannot belong to the same Church PRO. Concerning Wickliffâ— Husse and the rest if they have any of them borne record to the truth and resisted any innovation of corrupt Teachers in their times even to blood they are justly to be termed Martyrs yea albeit they saw not all corruptions but in some were themselves carried away with the streame of error Else if because they erred in some things they be no Martyrs or because we dissent from them in some things we are not of the same Church both you and we must quit all claime to Saint Cyprian Iustin Martyr and many more whom we count our ancients and predecessors and bereave them also of the honour of martyrdome which so long they have enjoyed Irenaus and Iustin Martyr held the error of the Millenaries Cyprian many others held Rebaptization necessary for such as were baptized by heretikes S Austin and the greatest part of the Church for sixe hundred yeares held a necessitie of the Eucharist to Infants and in other things differed one from another and from the Church in the aftertimes correcting their errors yet because they all entirely and stedfâ—stly held all the necessary fundamentall principles which these errors did not infringe neither held they these errors obstinatly but only for want of better information they were of the same Church and Religion whereof we are S. Austin saith There be some things in which the most Learned and best Defenders of the Catholike Rule the bond of faith preserved do sometimes not agree among themselves and one in some one thing saith righter than anoher Now if the different opinions of the Fathers in some points hindred not their union in substance of the faith and their being members all of the same Church why should the like or lesser differences now among the Protestants hinder their union in substance of the same faith and their being members all of the same Chuch both among themselves and with the Fathers yea but Wickliffe and Husse with others mentioned in our Catalogue they erred in point of faith it is true but yet their error was not joyned with pertinacy they errâ—d not incorrigibly buâ— for want of better information they erred in that doctrine of faith wherein the truth was not fully scanned declared and confirmed by a Plenary Councell as S. Austin speaketh had it beene we may well thinke the very same of all those holy men which Austin most charitably saith of Saint Cyprian Without doubt they would have yeelded to the truth being manifested unto them by the authority of the whole Church Object We are at vnity but your Protestants are at ods and namely your Lutherans and Calvinists in the point of the Sacrament the one holding Consubstantiation and the other opposing it Answer The Protestants especially we of the Church of England are at unity as appeares by the Harmony of our confessions as also by our joynt subscriptions to the Articles of Râ—ligion established And for the point mentioned the difference is nothing so great as you would have it thought for as the moâ—t learned and judicious Zanchius observeth and our Doctor Field out of him In all necessary points both the parties agree and dissent in one unnecessary which by right understanding one another might easily be compounded Both sides saith Zanchius doe agree that the elements of bread and wine are not abolished in their substance but onely changed in their use which is not onely to signifie but also to exhibit and communicate unto us the very body and blood of Christ with all the gracious working and fruits thereof Both parties agree that the very body and blood of Christ are truely present in the Sacrament and by the faithfull truely and really received Thus farre all parties agree that is in the whole necessary and sufficient substance of the doctrine of this Sacrament for the other matter wherein they differ de modo of the manner how Christ is present in the Sacrament seeing it is not expressed in the Scriptures in the judgement of Zanchius it might well be omitted and they themselves confesse when they have gone as farre as they can to determine it still it is ineffable and not possible to be fully understood It is enough for us saith the same Zanchius to beleeve the body and blood are there though how and in what manner wee cannot define So then in this maine controversie betweene them about Consubstantiation which as Zanchius saith did afterwards occasion that other of ubiquity in both these controversies the main truth on both sides is out of controversie that Christ is really truly exhibited to each faithfull Communicant and that in his whole person he is every where the doubt is onely in the manner how he is in the Symbols and how in heaven and earth Now for other ods amongst us they be but in Ceremonies or at worst in points of no absolute consequence whereas the differences amongst Papists concerne the life of Religion They differ concerning the Supreame authoritie of the Church whether it be in the Pope or in the Generall Councel The Councels of Constance and Basil determined that a Generall Councel was above the Pope the Councel of Florence decreed the Pope to be above a Generall Councel They differ concerning the manner of the conception of the Virgin Mary The Dominican Friers following the Thomists hold that she was conceived in Originall sinne the Franciscans hold the contrary The moderne Popes disâ—gree with the ancient concerning the dignitie of universall Bishop adoration of Images Transubstantiation Communion in both kinds and the Merit of good workes as is already showne in the fifth and seaventh Centurie of this treatise So cleere is it that some doctrines of the later Roman Church were opposed by the ancient Roman Bishops thâ—mselves to wit adoration of Images as also the dignity and title of universal Bishop by Gregorie the Great coÌ„munion in one kind â— as also the merit of good works by Leo the first TransubstantiatioÌ„ by Gelasius the first Besides the Iesuits and Dominicans differ at this day concerning the weighty point of Free-will and Grace The truth is the Popish Faith varieth not onely with their persons but according to time and place so that they can exchange their tenets upon occasion advance or cry downe their opinions at their pleasure as may best serve for their advantage For as Azorius the Iesuit saith It falls out often that that which was not the common opinion a few yeares since now is And that which is the common opinion of Divines in one Country is not so in another As in Spaine and Italy it is the common opinion that Latreia or divine worship is due to the Crosse which in France and Germaâ—y is not so but some inferior kind of worship due thereunto And Navarrus the Casuist sayes