and beleeued of which to giue fol. 251. the reader a taste I will set downe two or three It is there sayd that Iohn Damescene hauing his hand cut off for writing letters against the Emperour the same was suddenly set on againe to write a praier which he had made to fol. 254. the Virgine Marie Also that a theefe which vsed to fast the vigiles of the feastes of our Ladie and vsed to pray vnto her beeing hanged by the space of three daies could not die for the Virgine Marie susteined him on the gibet infinite such other fables swarme in that booke And wee may wonder that men of any wisedome knowledge or iudgement should bee deluded and mocked with such false fained reliques as were and are in Popery as with Saint Peters finger at Walfingham as bigge as if it Erasmus in Colloquio peregriergo Blondus de Roma instaurata lib. 3. prope sinem Holingshead in Henry 8. p. 946 Caluinus admonitione de reliquijs had beene of some Giant and also the virgin Maries milke there which seemeth by Erasmus to haue beene the white of an egge and chalke mingled together and a vessell of the same at Rome as writeth Blondus the bloud of Hales the which was prooued and declared at Paules Crosse by the Bishop of Rochester in king Henry the eights daies to haue beene clarified honey coloured with saffron In Geneua there was worshipped for the arme of Saint Anthonie that which afterward was prooued to bee the pisle of a Stagge for a peece of Saint Peters scull that which was found to bee a pumish stone But this will not bee beleeued of this writer and of his fellowes because Caluin did write it But why Caluin should write and publish euen in the French tongue in Geneua such a thing of Geneua vnlesse it were true which the Inhabitants thereof might know to bee false I see no reason it could purchase no credit to him or to his doctrine But why might not that as well bee true as the things before alleaged or as that which Gregorius Turonensis who liued sundry hundreth yeares past writeth Gregâ—â— Turoâ—ens lib. 9. ca. 6 that there was found in a boxe of reliques of a certaine Sainct rootes of trees the teeth of a Mole the bones of Mice and the clawes of Beares which were worshipt for holie reliques But of these iuglings I will write no more at this present GOD may giue occasion hereafter more largely to intreate of them At these things we may wonder but yet wee doe not ouermuch meruaile and wonder at them for that the spirit of GOD by Saint Paule hath foreshewed vs that the time would come when men shold 2. Timoth. 4. 4 turne away their eares from the truth and bee giuen to fables and that the comming of Antichrist should bee by 2. Thessal 2. 9. the effectuall working of sathan with all powre and signes and lying wonders and in all deceiueablenesse of vnrighteousnes amongst them that perish because they receiued not the loue of the truth that they might bee saued therefore GOD should send them a strong delusion to beleeue lies that all they might bee damned which beleeued not the truth but had pleasure in vnrighteousnes Whereas you request that hee that shall answere this your pamphlet will doe it briefely orderly and seriously I will indeuor to doe the two last as GOD shall inable me But concerning breuitie I will vse my libertie and peraduenture more largely lay downe your absurdities then you would bee willing I should doe But whereas you say that you make this request for that you perceiue that the Protestants cannot answere with breuitie because their Religion lacketh both certaintie and perspicuitie I say that with one breath you doe vtter two vntruthes The first that wee cannot answere with breuitie which how vntrue it is let it be tried first by the briefe and pithy answeres of that great learned man Doctor Fulke who answering many of their bookes which yet to this day stand vndefended how briefely and pithily hee answered the same let any man that hath but a graine of indifferent iudgement consider and iudge And particularlie I referre them to his answere to Rishtons challenge and to Allens booke of Purgatorie both in one volume yea many times in his writings hee called them from long and impertinent discourses to short syllogismes wherevnto â—ee could neuer bring them How closely that pretious Iewell and excellent ornament of this Church of England did hold himselfe to the matter and how vnlike hee was to Doctor Harding in his long discourses and digressions who in his booke intituled A detection of lies c. discoursed two hundred and sixe whole sides of paper onely in preambles and prefaces before hee once stept into his matter as Maister Iewel truely told him let the vpright Preface to the defence of the Apology edition 2. reader indifferently iudge The like I may say of that worthie man of famous memorie Doctor Whitakers who how briefely soundlie and learnedlie hee hath answered Campion Saunders Duree Stapleton William Reynolds Bellarmine any man that hath an incorrupt eye may see and discerne And if T. W. bee the author of this pamphlet as I nothing doubt but hee is he may remember that one which had conference with him did write a briefe Epistle vnto him and did therein set downe short sillogismes concerning the controuersies of praier to Saints and the sacrifice of the Masse and required to haue the like short syllogismes set downe of him for the defence of his assertions and could not receiue one but along tedious discourse concerning praier to Saints which was confuted and neuer defended But whether answeres be briefe or long it maketh no matter so that they be learned sound and true to the effectuall confuting of the errour and satisfying of the reader Now as touching certaintie which you say but doe not shew that our Religion lacketh I answere and auouch that our Religion is farre more certaine consonant and agreeable to it selfe then the doctrine of the Church of Rome is the which if I do not effectually proue hereafter in place more conuenient I will not require any man to vse your owne words to accept or affect it But with what forehead can this man charge our doctrine with want of perspicuitie seeing hee cannot bee ignorant how obscure darke and intricate the popish Religion and doctrine is as may appeere by their manifold both curious questions and intricate distinctions which be their chiefe shifts to elude the plaine truth And if any would see how darke the doctrine and writings of Papists are let him looke into the Schoolemen Tho. Aquine Io Scotus Alexander de Hales Gabriel Biel and many such other amongst whom he may finde as much certaintie vnitie and perspicuitie of doctrine as hee may in hell But how we study for perspicuitie and seeke to make all matters plaine both in our preachings and
nihilominus postea quidam subtilissimi Fascicu Tom. a tat 6. fol. 78. haeâ—etici qui istam haeresim Waldensium defendere conabantur plura regna populos deceperunt that is notwithstanding there were afterwards some most subtill heretikes which went about to defend this heresie of the Waldenses and deceiued or rather truely instructed many kingdomes and nations And againe hauing made mention of certaine Popish doctors in those daies as Hugo Cardinalis c. hee hath these words Quos diuina bonitas 1233. misit pro fidei defensione alioquin tota pene fides perüsset propter Fol. 80. haeret corum multiplioitatem subtilitatem simul potentiam that is whome God sent for the defence of the faith for otherwaies it had like wholy to haue perished by reason of the multitude subtiltie and powre of heretikes It appeareth by the testimonie of this Popish Monke that in those daies there were verie many of them whom hee falsely calleth heretikes And whereas these detested the enormities and abominations of the Church of Rome and maintained the same substantiall and fundamentall points of doctrine that wee doe as it appeareth by the articles obiected vnto them that they did how doth this man say that our religion was not these 1500. yeares in the world It was in the world but hated of the world which hated Ioh. 15. 18. 19 Christ yet was it constantly confessed euen to death of them whome God the Father hath giuen to Christ out of Ioh. 17. 6. 9. the world Hereby it may sufficiently appeare that the Synagogue of the Iewes hath not been more constant in continuance nor more ample in place then the true Church of Christ hath beene In deed it may bee that the Synagogues of the Iewes haue continued in some certaine places more constantly then the true Churches of Iesus Christ haue done Yet herevpon it doth not follow that either Gods admirable promises haue not beene performed or that the true Church hath perished It is not the Synagogue of the Iewes but the true Church of God that is clothed with Apoca. â—2 1. Christ the Sonne of righteousnes treadeth vnder her feete earthly things which be mutable as the moone is adorned with the doctrine of Christs twelue Apostles which is forced Chrysostom in psal 114. to flee into the wildernes Chrysostome saith well Ecclesia est tabernaculuÌ„ à deo fixum non ab homine ab vno loco in alium fugit sed non à pietate ad impietatem fugit that is The Church is the tabernacle which God hath pight not man shee fleeth from one place to another but shee neuer fleeth from Godlines to impiety and wickednes As Barrabas found here more fauor with the prelates and priests of Iudah and Ierusalem then Iesus Christ the Sonne of God did So the Popes and Iewes Synagogues haue found more fauor and more quietly rested in this wicked world then the true Church of Iesus Christ hath done As euen in Rome the Iewes professed open enemies of our Sauiour Christ haue had and yet haue their synagogues and liue paying their tributes in as great quietnesse and safety as the Curtizans Whores of Rome doe which pay yearely to the Pope twenty thousand duckates It is written in the pontificall Cornel. Aprip de Vanitate Scient cap. 64. that at the coronation of the Pope and in his procession to the Church of Laterane the Iewes vse to meete him and making curtesie do offer the law to him to whom hee giueth a gentle answer But whereas the foresaid Arnoldus Brixianus a great learned man reproued the errors enormities of the Church of Rome Adrian the fourth our proud Platina in Adriano 4. countriman who rebuked the Emperour for holding his wrong stirrop would not go vp the Church of Laterane to Platina in Honorio 2. be consecrate vntil he were driuen out of Rome There was also one Arnulphus in Rome a Godly man whom many of the inhabitants thereof acknowledge for a true disciple of Christ that was there murthered by the priests for inueighing Platina in Paulo 2. Sabellicus Ennead 10. l. b. 7. against their wickednes Also in a towne neere Rome called Pole the Lord therof with many others were counted heretikes for saying that none of them which followed Peter were the true vicars of Christ but such as followed the pouerty of Christ These Pope Paulus the second persecuted contumeliously intreated as Platina Sabellicus do write Hereby wee see that it is a thing more allowable in Rome to deny Christ as the Iewes do then to meddle with the Popes triple crowne or to reproue his pride enormities This our doctrine of performing Gods admirable promises not in proud Popes and wicked worldlings but in the faithfull which feare God tremble at his word and are for the most part hated and persecuted in the world doth neither shew the path to Atheisme nor open the gap to Machiuilian deuises which by the testimonie of some Papists themselues are no where sooner learned then in that schoole wherein T. W. the author of this slanderous libell hath beene as I suppose too much and too long trained I meane the schoole of Iesuites of whome William Watson a Popish secular Priest in his booke of Quodlibets lately published Quodlib 1. art 9 pag 21. Ibidem doth thus write Many Atheal paradoxes be taught in the Iesuites conclaue or close conuenticles Aga. Questionlesse the Iesuits want neither art nor euill will nor yet malitious meanes to effect it as hauing vsed from the beginning more Machiuilian deuises and Atheal practises in secret conference by their inferior agents with schismatikes yea and with our common aduersaries then with catholikes Againe It must Quodlib 4. art 4. pag. 112. needes follow that there is not a Iesuite in al England this day but hath a bitter smack of father Parsons impiety irreligiosity treachery treason and Machiuilian Atheisme Againe neither Machiuel nor any that euer yet was in Europe came neere Quodi 9. art 7. pag. 314. vnto the Iesuites for Atheal deuise to preâ—eâ—t he stopples of their stratagems and to further their proceedings Againe But I call them Iesuiticall that is the faction of the Iesuites In the appendix to the Quodli pag. 346. by abbreuiation to auoide circumlocution in one word expressing them to bee a factious seditious ambitious auaritious treacherous traiterous Machiuilian Atheâ—ll consort that abusing the rules of their society c. By the iudgement of this Popish Priest let the good Reader consider who they bee that shew the path to Atheisme and open the gap to Machiuilian deuises The Pamphlet The learned Protestants are Infidels 2. Article WHosoeuer buildeth his faith voppn his owne priuate and singular exposition of Scripture is an Infidel But all learned Protestants in England build their faith vppon their owne priuate exposition of Sripture Ergo all the Protestants of England
downe in holy writ what there is deliuered that they beleeue what there is cōcealed lieth without the circumference of their beliefe Alas poore ignorance What heretike beleeueth not so much certainly few or none so that by this means al damned hereticks which beleeue the scriptures beleeue alike and they beleeue as much as our Protestants and ours no more then they But the Protestant will replie that hee beleeueth the Scripture in a true sense truely expounded and all other heretikes in an erronious sense and falsely interpreted And they will say as much of their Religion and beleefe and hold you◠exposition hereticall and theirs orthodoxall Againe are you not bound to beleeue the canticles or song of Salomon as a part of your faith and where finde you in the scriptures deliuered that such a booke is Gods word and as such an one ought by faith to bee beleeued That Sunday should bee kept holy-daie and Saterdaie the Iewes Saboth prophained in Gods word is not reuealed and yet by Protestants beleeued Moreouer to beleeue whatsoeuer is contained in the scripture is a generall confused folded implicitie faith when wee demaund what a man is bound to beleeue wee aske what hee is obliged to beleeue expresly distinctlie explicitlie To beleeue all the scripture distinctly explicitly cannot bee preformed by all Protestants since it supposeth a perfect and distinct knowledge of all the scripture wherevnto neuer mortall man attained the Apostles perhaps excepted Some will limit their beleefe to their creed saying that nothing ought to be beleeued which is not in the Apostles creed But then I would demaund of them whether that wee ought to beleeue that the scripture is the word of God that baptisme is a sacrament that in the Eucharist is the bodie of Christ by faith to what article should these be reduced seeing they are not contained in the creed or how shall we know infallibly how these be matters of faith since they are not contained in the creed others denie some articles of their creed also for the Protestants denie three articles of our creed and the puritans fiue The first is the Catholike Church Credo ecclesiam sanctam Catholicam I beleeue the holie Catholike Church the which in very Math. 26. Isa 60. deede they doe not beleeue because Catholike is vniuersall and so the Church of Christ which wee are bound to beleeue must bee vniuersall for all time comprehending all ages and vniuersall for place comprehending all nations but that Church which the Protestants beleeue was interrupted all the ages betwixt the Apostles and Luther which was 1400. yeares or in verie deed was neuer seene before Luthers daies therefore that Church they beleeue cannot bee Catholike Neither is it vniuersali in place beeing contained within the narrow bounds of England which is accompted but as a corner of the world for the Lutherans in Germanie the Hugonotes in France and the Gues in Flanders detest their Religion as much as the Catholikes neither will they ioyne issue with them in diuers essentiall points And therefore the Protestants Church which they beleeue can no more be called Catholike or vniuersall then England the vniuersall world or Kent the Kingdome of England or apruned bough a whole tree or a dead singer a man or a rotten tooth the whole head The second article is the communion of Saints the which they many waies deny First by not beleeuing that Christ hath instituted seauen Sacraments wherein the Saints of the Church communicate and especiallie the true and real presence of our Sauiour Christ in the Eucharist by which all the faithfull receiuers participating of 1. Cor. 01. 17. one the self same body are made one bodie as all the partes of a mans bodie are made one liuing thing by participating one soule Secondly they deny the communion of the Church militant Gen. 48. v. 16. Apoca. 1. v. 4. and triumphant by exclaiming against inuocation of Saints by which holy exercise the blessed Saints in heauen and wee in earth communicate we by prayer glorifying them and they by meditation obtaining our request Thirdly they deny the communion of the Church militant and the soules in purgatory bereauing them of that Christian charitie which charitable compassion and merciful pitty requireth and by natural affection the members of one body helpe one another The third article is remission of sinnes for they acknowledge no such effect in the Sacrament of Baptisme but onely count it as an external signe or seale of a prereceiued grace or fauor of God Ad Tit. 3. by his external predestination against the expresse word of God which therefore calleth this Sacrament the lauer of regeneration Ioh. 20. for that in it the soule dead by sinne is newly regenerate by grace Moreouer they allow not the Sacrament of pennance wherein all actuall sinnes committed after Baptisme are cancelled that which exceedeth all in absurditie is to deny that our sinnes are all perfectly forgiuen but onely not imputed and as it were veiled or couered with the passion of Christ all the botches and biles the filth and abhomination of sinne still remaining and as it were exhaling a most pestiferous sent in the sight of God for let them shift themselues as they list and scarfe their sores according to their fancies yet no veile nor mantell can couer their deformitie of sinne from the piercing eyes of Jo◠8. ver 24. Ioh. 16. v. 13. And D. Bu◠ley contendeth to proue it in his answer to this article albeit he vnderstandeth not the reason here alledged for if he did hee were to absurd to deny it Isa 66. ver 24. Gods perfect vnderstanding from which nothing can be concealed Fourthly the Puritanes in effect deny that Christ is the Sonne of God for they peremptorily affirme that Christ is God of himselfe and not God of God So that he receiued not his diuinitie from his father The which position flatly taketh away the nature of a sonne for the nature of a sonne is to receiue his substance of his Father and it implyeth contradiction that the Sonne receiueth his person of his Father and not his substance and essence for the substance of God is essentiall to euery person in trinitie Fiftly finally they deny the descension of Christ into hell and desperately defend that he suffered the Paines of hell vpon the Crosse wherby they blaspheme most horribly that sacred humanitie as if Christ had dispaired of his saluation as if God had hated him and he had hated God Marke 9. 48. Math. 25. 41. as if he had bene afflicted and tormented with anguish of mind for his offences for which he was depriued of the sight of God and eternally to be depriued all which horrible punishments are especially included in the paines of Hell and whosoeuer ascribeth them to Christ blasphemeth more horribly then Arius who denied him to God for lesse absurditie it were to deny him to be God then to make
Protestants deny three articles of our creed and the Puritanes fiue I say that you affirme much and proue little But first you might well ynough haue forborne this distinction of Protestants Puritanes for although some haue differd in some outward matters concerning ceremonies externall orders in the Church yet these all greatly agree and consent in all points of the doctrine of faith and Articles of Christian Religion Neither do I know any that deserue so well of this name of Puritanes as you who glory that you after Baptisme bee pure from all sinne and for actuall sinnes after committed can make so full satisfaction to God for them that hee can request no more of you as hereafter I will shew and therefor it is you that may well be called Puritanes of whome that saying of Sollomon may be well verified There is a generation that are pure in their owne conceit and yet are not washed from their filthines Prou 30. But let vs come to the examination of your proofe of this your absurd and slaunderous assertion The first you fay is the Catholike Church Credo Ecclesiam sanctam Catholicam doe wee deny this Article Why doe wee then not onely print it and rehearse it in our Creed but also expound it in our preachings and Catechising I haue said before that which may seeme sufficient concerning this matter andd article yet the better to satisfie the Christian Reader and to stop the mouth of this malicious accuser I say againe that by the holy Catholike Church mentioned in the Creede is ment the company of all Gods elected and faithfull people whome he calleth iustifieth and sanctifieth to be vessels of his mercy and heires of his kingdome of glory which is the body of Christ and he the head the spouse of Christ and he the bridegrome the house of Christ and he the foundation the flocke of Christ and hee the shepehard And this Church wee confesse to bee Catholike that is to say vniuersall both in respect of time for that it consisteth of all them that are written in the booke of life which haue bene from the beginning of the world and shall be to the end thereof and also of place for that it is not now contained in any one country Act. â—o 35. but as S. Peter saith In euery nation be that feareth God and worketh righteousnes is accepted with him and is a true meÌ„ber of this Catholike church That this is the holy Catholike Church which we confesse and beleeue wherof the prophane wicked hypocrites and reprobates bee no part besides that which I haue said before I will further proue it by the holy Scriptures and ancient Fathers Saint Paul saith Let vs follow the truth in loue and in all things grow vp Ephes 4. 15. vnto him which is the head that is Christ by whom all the body being coupled and knit together by euery ioynt for the furniture thereof according to the effectuall power which is in the measure of euery part receiueth increace of the body vnto the edifying of it sefe in loue Againe Christ loued â—he Church Chap. 5. 25. and gaue himselfe for it that be might sanctifie it and clense it by the washing of water through the word that he might make it to him selfe a glorious Church not hauing spot or wrinkle or any such thing but that it should be holy and without blame These things belong onely to the elect people of God who shall raigne with him in his eternall kingdome of glory For they onely be the body of Christ knit together in him sanctified here to bee without spot or blemish hereafter The Apostle to the Hebrues saith Whose house we are if we Heb. 3. 6. hold fast that confidence and that reioycing of hope vnto the end Where he sheweth that they belong to the house of God which is the Church of the liuing God the pillar and 1. Timth 3. 15 stay of truth which vnto the end hold fast their confident faith and hope of Gods glory wherof they reioyce which belongeth onely to the faithfull and chosen children of God This is that Church whereof he speaketh after But Heb. 12. 22. ye are come vnto the mount Sion and to the citty of the liuing God the celestiall Ierusalem and to the company of innumerable Angels and to the assembly and congregation of the first borne which are written in heauen and to God the Iudge of all and to the spirits of iust and perfect men To whom can these Galat. 4. things pertaine but onely to the Ierusalem which is aboue the mother of vs all which is the holy Catholike Church that we beleeue Hereunto I will adde a few sayings of the Fathers Saint Augustine saith Corpus huius capitis Ecclesiaest non quae hoc loco est sed quae hoc loco pertotum orbem terrarum nec August in Psal 81. illa quae hoc tempore sed ab ipso Abel vsque ad eos qui nascituri sunt vsque in finem credituri in ChristuÌ„ totus populus sanctorum ad vnam ciuitatem pertinentium quae ciuitas corpus est Christi cui caput est Christus The body of this head is the Church not which is in this place only but that which is in this place through the whole would neither that Church which is at this time but that of them which from Abel shall be borne vnto the end and shall beleeue in Christ eueÌ„ the whole company of Saints pertaining to one citty which city is the body of Christ wherof Christ is the head And in another place Ille caput est nos membra sumus tota ecclesia quae vbique diffusa est corpus ipsius est cuius Idem in Psa 62 est ipse caput Non solum qutem fideles quâ— modo sunt sed qui fuerunt ante nos qui post nos futuri sunt vsque in finem seculi omnes adcorpus eius pertinent cuius corporis ipse caput est qui ascendit in coelum He is the head wee are his members the whole Church which is dispersed euery where is his body whereof he is the head And not onely the faithfull which be now but also they which haue beene before vs and which shall be after vs vnto the end of the world all pertaine to his bodie of which bodie hee which hath Idem de Catech rud c. 20. ascended into heauen is the head Againe Caelestis Hierusalem ciues sunt omnes saâ—ctificati homines qui fuerunt qui sunt qui futuri sunt All sanctified men which haue beene which are and which shall bee Citizens of the heauenly Ierusalem Cyprian saith Ecclesia nunquam à Cyprian lib. 1. epist 3. Christo discedit ii sunt ecclesia qui in domo Dei pâ—rmanent The Church neuer departeth from Christ and they bee the Church which continue in the house of God Againe Jdem de
Platina calleth monstra portenta monsters and wonders Platina for their wickednesse were not onely Catholikes but also heads of this Catholike Church And he that married as I said before his owne sister and Ferdinando a king Naples who married his Aunt king Philip of Spaine that married Phil. Comiueus his Neece because they did see these things by the dispensations alowing of holy Popes of Rome were Catholkes and good sonnes of the Catholike Church Now whether of these doctrines concerning this article of our faith I beleeue the holy Catholike Church be the sounder truer let the Christian reader vprightly iudge I doubt not but wisdome Math. 11. shall be iustified of her children And whereas you would make men beleeue that the Church whereof wee are is contained within the narrow boundes of England and that the Lutherans in Germanie the Hugonotes in France and the Gues in Flanders as you tearme them will not ioyne issue with vs in diuers essentiall pointes of Religion you doe to the offending of God and deceiuing of your ignorant reader vtter two notorious vntruths For we as I haue said before confesse our selues to bee members of that holy Catholike Church which hath beene in all ages and is dispersed ouer the world and we haue communion and fellowshippe with all them in all nations that feare God and obey his truth especially in the fundamentall Doctrines of Religion aâ—d saluation But how doe you truely confesse the Church to be Catholike that is vniuersall comprehending all nations in restraining it to the religion and subiection of the Pope of Rome and so consequently to a small part of Europe vnlesse you will now of late adde the West Indians where the Spaniards haue committed moe horrible murthers then they haue made good proselytes And what an improper speech it is that you cal the Church of Rome the Catholik church as if a man shold cal the church of Corinth or Ephesus the Catholike that is the vniuersall Church which if they were holy are but members of the Catholike Church This is therefore that which you vntruly attribute to vs to call England the vniuersall world or Kent the kingdome of England c. But the Church of Rome now committing fornication with stocks and stones is so farre from being the Catholike Church that it is no true member thereof as M. Doctor Raynolds hath learnedly proued Which short Thesis being published in latine about twenty sixe yeares past and in English nineteene yeares yet to the shame of all Papists standeth to this day vnconfuted although it tendeth to the cutting of the throate of their religion and ouerthroweth the maine pillar thereof And that these whom you contemptuously cal Lutherans Hugonotes and Gues do dissent from vs in essentiall points of religion you may easily affirme but shall neuer be able to proue Some indeed in Germany whome you call Lutherans do dissent from vs in one point concerning the Sacrament of Christs body and bloud howbeit you cannot be ignorant but that many Churchs and countries in Germany ioyne with vs in that matter And let the reader reade and examine the confessions of faith set out by the Churches in France and in the low countries and they shall see both how great their agreement in Doctrine is with vs and also what a shamelesse slaunder this is which this authour hath acording to his accustomed maner auouched but not proued And moreouer I will offer this issue to this man who thinketh so highly of him-selfe that whereas he shall proue that there is dissension among vs in one essentiall point of religion and doctrine I will proue that there is in three at the least among them And this much for this article The second article of the communion of Saints you say we many waies denie First by not beleeuing that Christ hath instituted seauen Sacraments wherein the Saints of his Church coÌ„municate But why do not you bring some plaine proofe that our Sauiour Christ iustituted these seauen Sacraments seeing you say that the denying of them is the deniall of this Article of our faith Saint Paul going about to terrifie the Christians of Corinth from going to idolatrous feasts by the example of Gods fearefull iudgements and plagues poured vpon the Israelites for the like sinnes to preuent an obiection which the Christians of Corinth might haue made that the Israelits were not the Children of God so much as they and had not such Sacraments of Baptisme and of Christs supper as they had and therefore God would not deale so hardly with them as hee did with the Israelites to take away I say this obiection he sheweth that they were Gods people as well as the Christians of Corinth were and had the same sacraments in substance that we haue For the Fathers were vnder that cloud and all passed through the sea and were all baptized by Moses in 1. Cor. 10. 1 that cloud and in that sea and did all eate the same spirituall meat and did all drinke the same spirituall drinke for they dranke of the spirituall rocke that followed them and the rocke was Christ Where Saint Paul making mention of the Sacraments which are tokens of Gods grace and markes of his people nameth but these two Baptisme and Christs supper Saint Augustine also writing of the Sacraments whereby Christ hath tied his people together maketh mention but of the same two in these words Primum itaque tenere volo quod est huius disputationis caput dominuÌ„ nostrum Iesum Christum sicut ipse in Euangelio loquitur Leui August ad Ianuar Epist 108. iugo suo nos subdidisse sarcinae leuâ— vnde sacramentis numero paucissimis obseruatione facillimis significatione praestantissimis societatem noui populi colligauit sicut est baptismus Trinitatis nomine consecratus communicatio corporis sanguâ—â—is ipsius si quid aliud in scripturis canonicis commeÌ„datur c. 1. First therfore I would haue thee hold that which is the head of this disputation that our Lord Iesus Christ hath as hee speaketh in the Gospell put vs vnder his easie yoke light burthen wherevpon he hath bound togither the society and communion of his people by Sacraments in number fewest in obseruation easiest in signification most excellent as is baptisme consecrated in the name of the Trinity the communion of his body bloud if there be any thing els commended in the canonicall scriptures The like he writeth in his 3. booke de doctor Christiana cap. 9. by the which it appeareth that he thought these two Sacraments to be sufficient for faithfull Christians to communicate in And if he had acknowledged any mo it is maruel yâ— writing of purpose of theÌ„ he did not name them yet S. Augustine did not deny this article of the coÌ„munion of Saints Bessarion a Cardinall of Rome a learned man dissenteth Bessar de Sacram Eucharistia froÌ„ you saith Haec duo
AN APOLOGIE FOR THE RELIGION established in the Church of England BEING AN ANSWER TO T. W. HIS 12. Articles of the last edition In this impres sion recognized and much inlarged Also Answers to three other writings of three seuerall Papists By ED BVLKLEY Doctor of Diuinitie Prouerb 14. 15. The foolish will beleeue euery thing but the prudent will consider his wayes Lamenta 3. 40 Let vs search and trie our wayes and turne againe vnto the Lord. Chrysost in Genes 〈◊〉 â— Quocirca diuinae Scripturae vestigia sequamur neque â—â—ramus eos qui temerâ— quiduis blaterant i. Let vs follow the steps of the holy Scripture and not endure or abide them that rashly babble euery-thing AT LONDON Printed by George Eld for Arthur Iohnson and are to be sold at his shop at the signe of the white Horse ouer-against the great North doore of S. Paules Church 1608. TO THE RIGHT HONORABLE SIR THOMAS EGERTON KNIGHT LORD Keeper of the great Seale of England Chamberlaine of the Countie Palatine of Chester and one of his Maiesties most honourable priuie Councell grace and peace be multiplied WHen I consider right Honourable the estate of England in these our dayes I cannot better compare it then with the estate of the kingdome of Iudah vnder K. Iosias expressed shortly yet effectually by Sophonie the Prophet who liued preached in that time For as then God gaue to that people that worthy godly King who zealously 2. King 25. rooted out Idolatrie and planted Gods true worship agreeable to his law so God in great mercy hath giuen vs our most gratious Queene Elizabeth by whose godly meanes Idolatrie hath beene abolished Gods true religion and seruice restored his holy word truly and sincerely preached and peace and tranquilitie among vs long maintained And as in those daies vnder King Iosias notwithstanding that godly and zealous reformation there was great wickednes among the people as the said Sophonias sheweth For there were then which worshipped Sopho. 1. 5. vpon the rouffes of their houses the host of heauen and which worshipped and sware by the true and onely God Iehoua and by Malchaâ— their Idoll and 6. such as were turned backe from after the true God and sought him not nor inquired after him and 8. that did weare strange apparell and others that filled their maisters houses with robbery and deceit 9. and such as were frozen in their dregges and said in 12. their hearts the Lord will neither doe good nor euill And Ierusalem was then a filthie and spoyling Chap. 3. 1. 2. citie which heard not Gods voyce receiued not instruction trusted not in the Lord and drew not neere vnto her God c. Euen so how these sinnes abound at this time in this land I thinke there are but few but doe see and none that truely feareth God but doth lament To omit other sinnes here mentioned as then there were which worshipped Iehoua the onely true God and Malcham their Idoll euen so there be now not a few which to please the Prince and State pretend outwardly to like of religion established and yet inwardly in their hearts fauour Idolatrie and wicked worshippings repugnant to the same And as then many were turned backe from after God and sought him not nor inquired after him euen so now there are many which be reuolted from Gods holy worship agreeable to his word and vtterly forsake the holy assemblies where Gods word is truly preached the Sacraments are according to Christs institution rightly ministred and Gods holy name faithfully called vpon These with Lots wife looke backe vnto Genes 19. Numb 14. Sodome and are with the Israelites in heart turned back into Egypt desiring rather to eate onions and garlike there then to feed vpon the heauenly Manna of Gods blessed word Of these thus turned backe from seeking after God they be most dangerous which being deceiued themselues endeuour by all meanes both by speaking and writing to seduce and deceiue others Such be the Seminarie Priests and Iesuites who although they be at this present time at leastwise in outward apparance at deadly fewd among themselues writing most bittely one against another yet they all agree in resisting Gods truth seducing the simple and in labouring most earnestly to set vp againe their Dagon of the Masse fallen downe before the Arke of Christs Gospell To this end they write lewd lying and slanderous Pamphlets wherein they traduce the truth and faithfull fauourers thereof deceiue the ignorant and confirme in error their ouer affectioned fauorers who without triall or examination ouer rashly receiue and ouer lightly beleeue whatsoeuer is broached by them Of these lying Libels there came one to my hands a yeere past and more pretended to be printed at Antwerpe 1600. wherein is boldly affirmed but faintly proued that we haue no faith nor religion that of vs both the learned and ignorant of the Greeke and Latine tongues be Infidels that wee know not what wee beleeue that we are bound in conscience both neuer to aske forgiuenesse of our sinnes and also to auoide all good workes that we make God the author of sinne and worse then the diuell These and such other shameles assertions and false slanders when I read it came into my heart that Master Thomas Wright with whose spirit I had beene acquainted was the venter of this ware In which opinion I was afterward confirmed for that both some of his fauourers could not denie it and in a written copie therof taken in a search in Shropshire and sent vnto me these two letters T. W. were set in the end of it This lewd Libell although in respect of the matter voide both of truth and learning deserued rather to be despised then earnestly answered yet because the author of it thinketh so highly of himself and so basely and contemptuously of vs giuing out in certaine written conferences which he hath dispersed abroad in this land and some faithfull men haue seene that wee be vnlearned and so giuen to wordly affaires that we bestow no time or but little in studie I although the meanest and vnmeetest of many was moued to wtite this answere thereby to confute these calumnies to cleere the truth to confirme the faithfull and if by Gods gracious blessing it might be to reclaime and reforme the ignorant and seduced Whereof I haue the lesse hope for that as they imitate those wicked Israelits which refused to hearkeÌ„ turned away their shoulder stopped their Zach. 7. 11. eares that they might not heare made their hearts as an Adamant stone least they should heare the law the words which the Lord of hosts sent in his spirit by his Prophets So they doe fully follow the peruerse Pagans which most obstinately refused to read godly bookes written by Christians as that ancient eloquent Christian Lactantius in these eloquent words declareth Non est apud me dubium Constantine Imperator Lactant. lib. 5. cap. 1.
in the Councell of Constance Tom. 1 Serm. coram Alexan. Papa in die Ascensionis Nicol Clemang de corrupto Ecclesiae statu fol. 5. b. writeth thus Nam quem è Sacerdotum numerâ— mihi dabis non ignarum legis Christi Whom among the multitude of Priests canst thou shew mee which is not ignorant of Christs Law Nicolaus Clemangis a Doctor of Paris who liued in the same time that Gerson did complaineth in like manner of the grosse ignorance of the popish Clergie in these words Non tamen à studiis aut schola sed ab aratro etiam seruilibus artibus ad Parochias regendas caeteraque beneficia passim proficiscebantur qui paulo plus Latinae linguae quam Arabicae intelligerent c. i. Yet they commonly came to rule parishes and other benefices not from schooles and Vniuersities but from the plowe and seruile artes who did little more vnderstand the Latine then the Arabike tongue yea and such as could not read and which is shamefull to bee spoken could scarce discerne A. from B. And againe Nam quotus quisque Ibid. fol. 10. b. hodie est ad pontificale culmen euectus qui sacras vel perfunctoriè literas legerit audierit didicerit imo qui Sacrum codiceÌ„ nisi tegumento tenui vnquam attigerit cum tamen iureiurando illas in sua institutione se nosse confirment iâ— How many are there now aduanced to bee bishops which haue but lightly read the holy Scriptures heard or learned them yea who hath touched the holy Bible except it bee the couering of it Againe Ibid. fol. 13. De literis verò doctrina quid loqui attinet cum omnes ferè presbyteros sine aliquo captu aut rerum aut vocabulorum morosè syllabatimque vix legere videamus i. But what should I speake of learning for that wee see in a manner all Priests can hardly spell and read beeing without vnderstanding of the matter or words I might alleage the like complaints of Erasmus and others but to omit them if wee who with the Councell of Toledo condemne ignorance Dist 38. ex conc Tole Contra Manichaeos Haere 66 Hier. in Esaiam dist 38. si iuxta Prâ—â— 2. 4. as the mother of all errors and say with Epiphanius Nihil peius imperitia multos excaecauit ignorantia i. There is nothing worse than ignorance which hath blinded many and with S. Hierome to be ignorant of the Scriptures is to be ignorant of Christ and doe with Salomon exhort all men to seeke for knowledge as for siluer and for vnderstanding as for treasures if we I say be blind in what estate are they which hold ignorance the mother ef deuotion as Doctor Cole In the conference at Westminster in the beginning of her Maiesties raigne See the beginning of the Praeface of the new TestameÌ„t set out by them 1582. at Westminster said who to this day haue not published the whole Bible in the English tongue for the instructing and inlightning of Gods people although they writ eighteene yeares past that they had long before that time translated it and yet to this day they haue wanted meanes to publish it They haue had meanes since that time to print publish D. Stapletons great booke de Principiis doctrinalibus and many such others of the like sort but they can or will finde no meanes to publish the blessed Bible and booke of God for it serueth not so well for the defence of their doctrine and doings as the others doe But to conclude this matter I also doe both pray with the Prophet Dauid and say Open our eyes that we may see the wonders of thy law and Psal 119. 2. Timoth. 2. 7. Ephes 1. 18. with Saint Paule The Lord giue vs vnderstanding in all things that the eyes of our vnderstanding being lightened wee may know what the hope is of Gods calling and what the riches of his glorious inheritance is in the Saints c. and also exhort this man and his fellowes to take heed they bee not of the number of them of whom our Sauiour Christ said If Iohn 9. 41. yee were blind yee should haue no sinne but now yee say we see therefore your sinne remaineth The Pamphlet The copie of a Letter written by a Catholike to a worshipfull Protestant Gentleman his speciall friend concerning certaine reasons why the Protestants Religion is false and absurd LOued and reloued friend I haue receiued your courteous letter wherein you greatly wonder that I wondred so much in our last discourse that any man in England endued with a good iudgemeÌ„t conioined with a religious conscience could either accept or affect the Protestants new coyned gospell You request me to set downe briefly such reasons as induced me therevnto the which suite I could not deny for both religion and affection vrged me to satisfie so iust a desire For I must confesse I loue you as a man and as an honest ciuill Gentleman most gladly I would haue occasion to loue you as a Catholike Gentleman for it is great pitty that such a multitude of detestable errors and heynous heresies should lodge in so rarely qualified a soule I haue penned them after an accustomed manner following the fashion of schooles in most of them after a syllogisticall method to the intent that if you should shew them vnto your Ministers which swarme about you they might not haue such free scope and liberty to range abroad with their idle discourses as they vse to take veiling their confused conceits with a multitude of affected phrases thereby more easily to deceiue the simple loath the learned Wherefore I beseech you if any such itching spirit shall attempt an answer to intreat him to performe it briefly orderly seriously This I request for that I perceiue that Protestants cannot answer with breuity because their religion lacketh both certainty and perspicuitie And extreame hard or impossible it is to reply without prolixitie where there is no truth nor verity And therefore I request you as you loue me to will them to consider well before they answer ill and not to reply with rashnes least they retract with deliberation to their vtter shame confusion And that you may perceiue how my wonder rather deserued approbation then admiration for that order is a fauorit of memory I thought good to reduce all my reasons into two heads wit and will knowledge affection faith and good life because the nature of heresie hath euer been such as did not only inueagle the wit with errors but also seduce the will with occasions of inordinate affections I say then that no excellent good wit linked with a religious conscience can accept nor affect the Protestants new coyned gospell for good wits and iudgments assisted with Gods grace may easily conceiue the truth yea by the force of their very naturall faculties they may iudge credibly of the truth once proposed without great difficulty
discerne the absurdities of an vntrue religion Vertuous and well inclined affections which are the base of quiet secure and religious consciences abhor and detest such principles as either dishonor God abase mans nature occasion sinne fauor iniquity or any sort diminish deuotion or piety And therefore all the insequent articles shall stand vpon these two foundations to wit that the Protestants religion debarreth the wit from right vnderstanding the true faith and the will from following of any vertue or godlinesse Answere YOu wonder that any man in England endued with a good iudgement conioyned with a religious conscience can either accept or affect the Protestants new coyned gospell But why doe you not shew what is the new coyned gospell which the Protestants preach and professe The Gospell is the good and ioyfull message of our saluation through Gods mercies purchased vnto vs by Iesus Christ This Gospell God preached to Adam that Iesus Christ the seed of the woman should breake the Serpents Genes 3. 16. head This he renued to Abraham saying In thy seed shall all the nations of the world bee blessed This Gospell was Genes 22. 18. preached by all the Prophets who beare witnesse vnto Christ that through his name all that beleeue in him shall Act. 10. 43. reciue forgiuenesse of sinnes Now if you can prooue that wee preach or maintaine any other gospell then this then you may well call it a new coyned gospell if otherwise take heed you doe not belch out blasphemie in calling this old and true gospell of Iesus Christ a new coyned gospell And let the Christian reader which tendereth his owne saluation well consider who they be that coine a new false and counterfeit gospell Doe not they which teach vs to ascend into heauen by the bloud of Thomas Becket coyne a In the Popish Primer printed 1557. new and false gospell Tu per Thomae sanguinem c. which they Englished in Queene Maries dayes thus By the bloud of Thomas which hee for thee did spend make vs Christ to come whither Thomas did ascend Againe Iesu bone per Thomae merita nostra nobis dimitte debita O good Iesus for the merits of Thomas Becket forgiue vs our sinnes Doe not they which teach vs to seeke to bee deliuered from the fire of hell by the merits and prayers of Saint Nicholas maintaine a new coyned gospell Thus they prayed Quesimus vt eius meritis precibus à gehennae incendiis In the same Primer liberemur Grant wee beseech thee that by his merites and prayers wee may bee deliuered from the fire of hell Do not they which say and beleeue of an Agnus dei that is to say a peece of waxe and balme consecrated by the Pope Tollit omne malignum peccatum frangit vt Lib. 1. Caeremo titul 7. pag 91. Christi sanguis angit It taketh away all euill it breaketh and strangleth sinne as doth the bloud of Christ doe not they I say coine a new false and blasphemous Gospell Yes surely for to attribute remission of sinnes or any part of saluation to the merits of any other but onely of Iesus Christ crucified is to coine a new and false gospell for it is not that gospell of God which hee promised afore by his Rom. 1. 2. Prophets in the holy scriptures which is concerning his sonne Iesus Christ our Lord c. To conclude this point I say woe woe vnto them that accept or affect any new coined gospell Script Brita Centur. 4. p. 308. How your Friers went about aboue 300. yeares past to bring in a new coyned gospell which they called the euerlasting gospell and said that it excelled as much the Gospel of Christ as the Sunne in brightnesse excelleth the Moone and the kirnell the shell Maister Bale out of the Bookes of that execellent man William de Sancto amore who in those dayes did withstand their diuelish deuises did largely declare And whereas you wonder that men indued with iudgment and a religious conscience could affect or accept the gospel that we preach which you falsely call a new coined gospell we may well wonder that any man that hath any sparke of knowledge or conscience should beleeue these foresaid false gospels Wee may also wonder that men indued with reasonable soules and senses being the handy worke of God should bow downe and worship a stone and stock which hath neither soule nor life hath eyes and seeth not eares and heareth not c. and is the workemanship of mans Psal 115. 135. hands especially being so plainely and expresly forbidden in Gods commandements infinit places of the scriptures We may wonder that any man should be so mad as to worship and thinke that which he doth eate to be his God and maker which is so absurd that euen Tully not without Cicero de Natura dâ—orum lib. 2. reason could say sed ecquem tam amentem esse put as qui illud quo vescitur deum credat esse Doest thou thinke any man so mad as to beleeue that to be his God which he doth eate yet into this madnesse by a spirituall phrensie be these men fallen Wee also may wonder that they should beleeue such false fables and lying miracles as abound in poperie as for example to cast the dung of their abhominations vpon their faces That Images did speake did sweate did roll their eyes did bleed that the head of a dog being cut off from the body by theeues which vpon Saint Katherines day came to rob a Priest who was a deuoute Inter sermones discipuli Serm. de S. Katherin worshipper of her did still barke That the Virgin Mary did for many yeares in a Nunnery keepe the keyes and supply the place of one Beatrix whilest shee went away and played the whore These and many such absurd fables were preached published printed and beleeued as may appeare by Sermones discipuli Antoninus the Archbishop of In promptu discipuli Florence stories Mariale Summa praedicantia the festiuall Vitas patrum and that monstrous booke the Legend written by Iacobus de Voragine Archbishop of Genua Which Supplementum Chronicorum Bergomens li. 13. fol. 205. yet was in so great reputation with them that it was published in print in the English tongue when the holy Bible was suppressed and had this title set before it The golden Legend for as gold excelleth all other mettals so this booke excelleth all other bookes to the which title that worthy and right worshipfull Knight Sir Andrew Corbet of blessed memory did adde these words In lying and so of a false blasphemous title made it a most true title Yea I haue a booke in English in Folio translated out of French and printed in London in King Henry the eights daies Anno 1521. intituled The flower of the Commandements fully fraighted with such sottish and worse then old wiues fables which yet in those daies were preached
in our writings auoyding all curious questions and intricate and needlesse distinctions we appeale to the consciences of al that reade and heare vs. As touching your method concerning errours in doctrine and inordinate affections in manners if you can proue that our wits be inueigled with them and our liues stained with these more then wee can prooue euen your holy Fathers the Popes forsooth Peters successors and Christes vicars haue beene you shall winne the victorie You seeme to attribute too much to our very naturall faculties to the iudging and discerning of truth proposed not considering the corruption of our naturall faculties by sinne how both the minde is blinded and the will peruerted Our Sauiour Christ saith The light shineth in darkenesse and the darkenesse Iohn 1. 5. 1. Cor. 2. 14. comprehendeth it not Saitn Paul saith that animalis homo the naturall man perceiueth not the things of the spirit of GOD for they are foolishnes vnto him neither can hee know them because they are spiritually discerned But of this I forbeare to speake any more and also will leaue the other wast words in your letter and doe come vnto your articles of faith The Pamphlet The first article concerning knowledge and faith The Protestants haue no faith nor Religion THe Protestants haue no faith no hope no charitie no repentance no iustification no Church no alter no sacrifice no Priest no Religion no Christ the reason is for if they haue then the world was without them for a thousand yeeres as they themselues must needes confesse videlicet all the time their Church was eclipsed and 1500. as we will prooue by all records of antiquitie as Histories Councels monuments of ancient Fathers Whereby it plainely appeareth that the synagogue of the Iewes was more constant in continuance more ample for place then the Church of Christ For the haue had their sinagogue visible in diuers countries euer since Christs death and passion euen vntill this day which is the very path to lead men into Atheisme as though Christ were not as yet come into the world a Isa 60. 11. whose admirable promises are not accomplished b Math 16 18. whose assistance hath failed in preseruing his Church vnto the worlds end whose presence was absent many hundred yeeres before â— cap 28 20. the finall consumation and consequenetly they open the gap to all Machiuillians who say that our Sauiour was one of the deceiuers of the world promising so much concerning his Church and performing so little Answer LOoking in this first article to haue found a syllogisme which this worthy writer vseth in some articles following but heere for want of a good medium as it may seeme to frame one by hath omitted I found a false assertion and a foolish probation The assertion that we haue no faith Haue we no faith The Deuils haue some faith Saint Iames saith The Deuills beleeue tremble and haue wee no faith wee are much beholden Iaâ— 2 19. vnto you for your charitable opinion of vs. You are by the doctrine of Saint Paule not to thinke so euill but to 1 Cor. 13. 7. hope the best of them that professe Iesus Christ and his holy Gospell But to this your false and slaunderous assertion I will oppose a true affirmation and confession Wee beleeue all that God hath deliuered to vs by Moses the Faith Prophets and Apostles in the old and new Testament yea we beleeue the contents of the Creeds of the Apostles Nicene Athanasius and yet haue we no faith Wee hope Hope to passe hereafter from death vnto life and to bee partakers of that kingdome of glory which God hath promised and Iesus Christ hath purchased for all those that truly beleeue in him We trust that we haue Charitie loue both towards God and man although wee confesse not in such Charitâ—e full and perfect measure as wee ought to haue Wee with Saint Iohn say Hee that loueth not his brother abideth in 1. Iohn 3 14. death Wee acknowledge repentance to bee one of those Repentance chiefe heads wherein the summe of Christianity is comprised Saint Marke setting forth the summe and substance of Christes doctrine comprehendeth it in these two Repent Marke 1 16. Acts 20 21. and beleeue the Gospell so did saint Paule witnes sing both to the Iewes and to the Grecians the repentance towards GGD and faith towards our Lord Iesus Christ We beleeue to be iustified not by our owne works of righteousnes which wee vnprofitable seruants and prodigall Iustification Luke 17. 10. 15. 21. children haue done nor by the merits of any Saints in heauen or in earth but by the mercies of God purchased vnto vs by the blessed and bloudy merits of Iesus Christ and applied vnto our soules by the band of faith by the John 3. 36. Rom. 3. 25. 4. 5. Ephes 2. 8. Ephes 3. 17. Church which Christ doth dwell in our hearts and is made ours We beleeue that wee are true members of that holy Catholike Church which is Christes misticall body and whereof hee is the head which is the spouse and hee the bridegroome which is his flocke and he the shepeard which is the heauenly Hierusalem the Mother of vs all Galath 4. 26 finally which is the number of Gods elect and chosen people that shall rest with Abraham Isaac and Iacob in the Math. 8. 11 Kingdome of Heauen And wee know that wee haue perticular and visible Churches wherein Gods word is more truly preached the Sacraments seales of the word are more purely ministred and Gods name more faithfully inuocated and called vpon then in any or all the Romish Synagogues Indeed wee haue no Idolatrous Alters to offer either carnall or externall sacrifices vpon as though Altars Christs sweet smelling sacrifice were not yet offered but wee haue Mensam Domini the Lords Table where-vpon we minister the Supper of Christ which is a holy Sacrament 1. Cor. 10. 21. of Christs body and bloud giuen for vs a memoriall of his death and passion and a pledge of our redemption and saluation purchased thereby Wee haue that sweete smelling and sufficient Sacrifice which Iesus Christ by his eternall spirit offered without fault vnto GOD to purge Sacrifice Hebre. 9. 14. our consciences from dead workes to serue the liuing GOD. As for the sacrifice of the Masse as being iniurious to the said sacrifice of Iesus Christ which he once for all and for euer offered vpon the Altar of the Crosse wee deny and defie We haue no shauen nor greased Priests to offer the Priests said false and forged sacrifice of the Masse but wee haue priests pastours or ministers how-so-euer wee terme them according to the ordinance of Christ to preach his holy Gospell and to administer his sacraments to his Church We haue and vse that religion which hath the testimonie of Religion Rom. 3. the law and prophets
vnitate ecclesie Adulterari non potest sponsa Christi incorrupta est puaica vnam domum nouit vnius cubiculi sanctitatem casto pudore custodit Haec nos Deo seruat haec filios regno quos generauit assignat The spouse cannot bee defiled shee is vncorrupt and chast shee knoweth one house and keepeth with chast shamefastnesse the holinesse of one chamber she keepeth vs to God she assigneth the children whome shee hath borne vnto this kingdome Saint Hierome saith Ipsa Hieron in Iob cap. 28. ecclesiae quae est Sanctorum omnium congregatio pro aeterna sibi in Domino stabilitate columna fundamentum dicitur veritatis The Church which is the congregation of all Saints by reason of her eternall stedfastnes in God is called Chrysost in Ps Hom. 114. the pillar and ground of truth Chrysostome saith Ecclesia est tabernaculum à Deo fixum non ab homine ab vno lcco in alium fugit sed non à pietate ad impietatem fugit The Church is the tabernacle which God hath pight and not man shee flieth from one place to another but she neuer flieth from Ambros in Ephes cap. 1 Godlines to impietie and wickednes Ambrose Apostolus omnem ecclesiam dicens summatim totum comprehendit quod in coelo est in terra The Apostle meaning all the Church briefly comprehendeth the whole which is both in heauen Bern. in Cant. serm 78. Clem Alexand. Strom. lib. 7. pag. 35. Bedain Cant. 6. and in earth Ternaâ—d saith Electi Dei sunt ecclesia Dei The elect of God be the Church of GOD. So saith Clemens Alexandrinus Non nunc locum sed electorum congregationem appello ecclesiam I call not now the place the Church but the congregation of the elect So saith Beda vna est columba perfecta mea vna est inquit catholica elâ—ctorum omnium multitudo peromnia et mundi Loca et tempora seculorum deo patri subiecta 1. my perfect doue is one hee saith that there is one Catholike multitude of all the elect by all both places of the world and ages of times subiect to God the father Yea Friar Lyra saith Lyra in Mat. 16. Ex quo patet quod ecclesia non consistat in hominibus ratione potestatis vell dignitatis ecclesiasticae vel secularis quia multi principaes summi pontifices alii inferiores inuenti sunt apostatasse à fide propter quod ecclesia consistit in illis personis in quibus est notitia vera et confessio fidei et veritatis Whereby it appeareth that the Church consisteth not in men in respect of their ecclesiasticall or secular power or dignitie for many Princes and Popes and others of lower Popes Apostates degree haue bene found to haue bene Apostates and to haue fallen away from the faith Wherefore the Church consisteth in those persons in whome is true knowledge and the confession of faith and truth So saith the Fryar Alphonsus de castro Ecclesia ex omnibus fidelibus constat Aduers Hares lib. 1. cap. 5. fol. 11. non solum presentibus verumetiam preteritis et in posterum futuris 1. The Church consisteth of al the faithful not onely them that bee now present but also heretofore haue bene and hereafter shall be This is that holy Catholike Church which wee in the Creed confesse and beleeue euen the whole number of them whom God hath elected and chosen to eternall life whom God hath had in all ages and of all nations Of which Church euery true and faithfull man and woman must beleeue him-selfe to bee a true and liuely member whereof hee may bee assured if hee finde and feele that GOD hath lightened his minde with the knowledge of his truth hath wrought in his heart an vnfained faith to trust in his mercies and to beleeue that his sinnes be forgiuen him for Christes names sake and that God hath sanctified his soule and body to hate sinne and to haue a care and conscience to serue him in true holines righteousnes all the eaies of his life This being our confession and bâ— liefe with what conscience truth can this man say that the Church which the Protestants beleeue hath been interrupted al the ages betwixt the Apostles and Luther and in very deed was neuer seene before Luthers daies or that we imagine the same to bee comprehended within the narrow bounds of England I can say no more but that a false witnes shall Prouerbe 19. 5. not be vnpunished and he that speaketh lyes shall not escape But now lette vs see what this man and his fellowes hold beleeue and call the Catholike Church forsooth the companie of all them that receiue and professe the religion and doctrine of the Church of Rome submit themselues to be ruled and gouerned by the Bishop Pope of Rome They that do not this be Heretikes Schismatikes out of Noahs Arke and out of the Catholike Church And herevpon it followeth that the Christians in Graecia Muscouia Armenia Ethiopia c. where Christianitie hath continued vnto this day and among whom no doubt but some haue been of Gods elect and chosen people yet bee they no Catholikes nor of the Catholike Church nor in the state of saluation and why because they neither haue been nor be subiect to the Pope of Rome For so it is with many words sollemnely defined determined by that holy Pope Bonniface the 8. Subesse Roman opontifici omni humanae creaeturae Extra de maior obedien unaÌ„ sanctam declaramus dicimus definimus pronuntiamus omnino esse de necessitate salutis that is We declare say define and pronounce that it is altogither of necessitie of saluation to be subiect to the Pope of Rome Where the Glosse helpeth out the matter with these wordes Quicquid saluatur est sub Gloss ibidem summo ponitfice Whatsoeuer is saued is vnder the Pope And on the other side All they that professe the religion of Rome and submit them-selues to the Bishop thereof bee Catholikes and of the Catholike Church how prophane wicked or vngodly soeuer they be Pope Iohn the 8. the whore Iohn the 12. or as some reckon him the 13. who was an adulterer and of two Cardinals did cut out the tongue of the one the hand of the other and at dice-play would call vppon the Diuell and made the Pallace of Laterane a stewes of strumpets as Luithprand lib. 6. cap. 7. Luithprandus Ticinensis writeth Syluester the second a coniurer who gaue himselfe to the Diuell to be made Pope Gregorie the 7. a coniurer and monster Bonniface the 7. Platina in Syluest 2. who robbed Saint Peters Church and put out the eyes of Iohn a Cardinal Bonniface the 8. who entred into his Popedome like a foxe raigned like a wolfe and died like a dog Jdem Alexander the sixt Iulius the second and al they whome
eight for assuming of such a preheminence vnto him Read the Annales of Scotland and you shall finde the prefumptious presbiterie euery foote opposing themselues against our Kings authoritie as though hee had nothing to doe with the kirke Looke into the cariage of our precifians at home and you shall finde them in shew to professe it but in deedes and effects really to denie it For if the approue his supremacy with what face can they deny his ordinaÌ„ces in matters of Religion why weare they not Vestimentes Surplises the Cappe and Tippet Why refuse they to Baptise with the signe of the Crosse Why subscribe they not to the Booke of common praier why obey they not the Ecclesiasticall cannons established by his Maiesties authoritie no other reason of this obstinate repugnance can bee yeelded then that in verie truth they doe not in conscience allow of his supremacy 2. Is not the authoritie of Bishoppes their power to create Ministers their degree in dignitie aboue ordinarie Curates and pastors a matter of faith and so neerelie toucheth the gouernment of the Church that if this Hereticall order bee abolished the whole forme of Christes Church is presentlie confounded 3. The obseruation of feastes and holie daies infringed by Puritanes maintained by Protestants is it but a ceremonie were not the obstinate impugning thereof a sufficient reason to censure them for Heretikes Did not the Councell of Nice condemne the Quartoderimeni for Heretikes who would onelie haue obserued their Easter day vpon the foureteenth daie of the month of March what if they had called our precisians to the barre who will haue it wholie abolished Questionlesse they would haue branded them in a farre deeper degree of heresie then the Quarto-derimani 4. Is not the obseruation of Lent and other fasting daies a matter of more moment then trifles or then things indifferent Did not Saint Epiphanius censure Aerius of heresie for denyning these prescript times for fasting for albeit they bee not precisely set downe in Scriptures and therein commanded to bee obserued yet they beeing either ordained by the Apostles or instituted by the Church which had authoritie to appoint fastes at least as well as the Puritane Presb terie without doubt hee that callâ—th this holie institution either doctrine of diuells or torture of consciences or restraint of Euangelicall libertie ought by the iudgement of all true Protestantes to bee condemned for a Pagan and Infidell who will not submit his soule to the censure of the Church 5. The Puritanes blasphemously pronounce and ignorantly defend that Christ suffered the paines of hell vpon the Crosse and that in his passionall agony and agonizing greife did principally consist the satisfaction of Christ for the redemption of man from those eternall tormentes of hell and thinke you this is a trifle a rite or ceremony This faith the Puritans professe this blaspheny the Protestants detest 6. The descention of Christ to hell is no doubt but a trifle a ceremonie a matter of small importance it is but an article of our Creed and yet this article the Puritanes really deny the which all Protestants stedfastly beleeue 7. That the second person in Trinitie receiued his diuinity from his father is but a trifle a point not much material to our beleefe yet this being denied the mystery of the holy Trinity can not bee beleeued for it absolutely taketh away the nature of a sonne and consequently the admirable procession of the sâ—cond person and so ouer throweth all the mysterie of the Trinity This principall part of Christianity Protestants approoue and Puritanes improoue 8. Iomit here many more pettie differences in matters of faith the which were sufficient to make them condemne one an other not onelie in accidents and ceremonies but also in the substance and principall partes of Religion as in that the Precisians denie that in Baptisme our sinnes bee remitted but onely take it for a seale of that grace God gaue them by his eternall election That Protestants confesse that in the Sacrament we are washed by Gods spirit from originall sinne 9. The Puritanes condemn the coÌ„munion booke as irreligious and erronious the Protestantes commend it as Orthodoxall and Religious 10. The Protestants vse the Cosse in Baptisme as a holie signe fit for the profession of Christ his faith and Religion the Puritans exclame against it as an humane inuention anda point of superstition 11. Protestants defend that imposition of hands in confirmation is a signe of the fauour and goodnesse of GOD towards them The Puritanes auouch that this is a flat lie and that they testifie therein that doth that he neuer did 12. The Protestants in fine will vse Vestments Musicke Orgaines Surplesses and diuers other ceremonies in diuine seruice and administration of Sacraments all which the Puritanes condemne as will-worshippe and not being commanded by God to bee superstitious All these I say I omit and many more which are to be seene in the Puritanes supplication to the Parliament where two and thirty differences are assigned and onely haue thought good to aduertise euery discreete protestant to consider the seauen precedent differences for there is neuer a one of them which the Puritane defendeth not to bee a matter of faith and the Protestant is bound in consâ—icence to condemne him for obstinately maintaining the contrarie to bee an Heretike the reason is euident for the rule square that Protestantes and Puritans both hold to know an heresie is this whatsoeuer is contrarie to Gods word is an heresie if it be obstinatly defended but all the foresaid seauen points in controuersie are by the one part prooued contrarie to Gods word and by the other auouched to bee grounded vpon the same therefore we may well conclude that if one error in faith with obstinacie defended sufficeth to make an heretike what shal we iudge of the Puritane who so manly defendeth so many Sure this I will auerr that they differ in substance of Religion and not onely in accidents and ceremonies And finally they haue no argument to prooue that they haue the true Church true Religion true faith which all heretikes which euer were wil not bring to condemne the Church as well as they For example they alleadge Scriptures so did the Arrians they contemne Councels the Arrians did not regard them they challenge to themselues the true interpretation the same did all heretikes to this day And to conclude they call themselues the little flocke of Christ to whome God hath reuealed his truth and illumited them from aboue all which the Donatists with as good reason and better arguments did arrogate vnto themselues The same I say of Pelagians Nestorians Eutychians with all the rabble of other damned heretikes And to conclude these articles of faith I say that if the principles of the Protestants religion be true Saint Paul himselfe exhorteth vs to infidelity which I proue thus Whosoeuer exhorteth vs to doubt of that which we are bound to beleeue by faith exhorteth to
infidelity But S. Paul doth exhort vs to doubt of our saluatioÌ„ which we are bound to beleeue by faith according to the Protestants religion ergo S. Paul exhorteth vs to infidelity The Maior is plaine for to doubt of matters in faith is manifest infidelity because whosoeuer doubteth whether God hath reuealed that which indeed be hath reuealed being sufficiently proposed as reuealed vertually doubteth whether God saith truth or lieth The Minor is proued by the testimonie of S. Paul Cum timore tremore salutem vestram operamini with feare and trembling worke your saluation All feare whether it be filiall feare or seruile feare inculdeth doubt the one of sinne the other of punishment Answere AS it is false that wee neither know what wee beleeue nor why wee beleeue as hath beene before sufficientlie shewed so is it no lesse false which is here boldlie affirmed but faintly prooued That wee haue no meanes in our Church to settle vs in vnitie of beleefe to determine controuersies and to abolish Heresies Wee haue the word of GOD which we acknowledge to be the onely touchstone of truth concerning religion and saluation We haue learned and Godly Bishops and Pastors to teach the truth of Gods word to confute both by preaching and writing errors and heresies And we haue Synodes although not generall yet prouinciall wherein controuersies may be decided and Heresies condemned as heretofore the truth hath beene maintained and Heresies confuted and confounded in some prouinciall Councels as that called Gangrense and some other Africane Councels as wel as they haue beene in some generall I would faine know of you what other and better meanes the Church of God had for the space of three hundred yeeres after Christs incarnation then these to determine controuersies and abolish Heresies Generall Councels they had not before Constantines time which Pigh 6. de eccle Hierarch cap. â— Bellarm. tom 1 contro 4. lib. 2 cap. 13. Aeâ—cas Siluius epist 28. pag. 802. therefore your fellow Papist Pighius counteth to haue beene an inuention of his but your great Rabbin Rob. Bellarmine therein controlleth him and saith it is false So well these men bee setled in vnitie of beleefe And to your great Maister of Rome whom you now would make the Oracle of the world there was before that time but small respect and regard had as your own Pope Pius 2. in these words confesseth Ante Concilium Nicenum sibi quisque viuebat ad Romanam Ecclesiam paruus habebatur respectus i. Before the Councel of Nice euery one liued to himselfe and there was small regard had to the Church of Rome Shew vs therefore what meanes the Churches of God then had for maintenance of vnity of faith which we want You say that Christ willed vs to heare his Church if we Matth. 18. 17. Bellar. contro 1. lib. 3. cap. 5 would not be accounted for Ethnicks and Publicanes The which place your said Rob. Bellarmine Reader full wisely alleageth to proue the Pope and his Councel to be the supreme Iudge of controuersies As though our Sauiour Christ there spake of deciding of controuersies in doctrine or of expounding the Scriptures or by the Church meant the Pope and his councell and that euery man against whom his brother trespasseth must goe to the Pope and his councell to make his complaint These bee vanities and follies which nullo impellente ruunt and neede no confutation You further alleage out of Ioh. 14. 17. that Christ promised vnto the church the assistance of the holy Ghost where by the church you meane the Pope and his councell as your Maister Bellarmine hath taught you who writeth thus Sed hic in genere dicimus iudiceÌ„ veri sensus Idem ibid. ca. â— Scripturae omnium controuersiarum esse ecclesiam id est Pontificem cum concilio in quo omnes Catholici conueniunt Wee generally say that the church is the iudge of the true sense of the Scripture and of all controuersies that is to say The Pope with the councell wherein all Catholikes doe assemble or rather dissemble together But our Sauiour Christ made this promise to his disciples saying I will pray the Father and hee shall giue you another Ioh 14 16 17 comforter that hee may abide with you for euer euen the spirit of truth whome the world cannot receiue because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you This promise pertaineth not to all the successors of the Apostles but to all them that truly feare God and beleeue and obey the holy doctrine which Christ deliuered to his Disciples and which they preached the which when you shall soundly proue that your Popes councels do then we will grant that this promise of Christ belongeth to them In the meane time wee will follow Chrysostomes good counsell Si videris aliquem Euangelica Chrysost Hom. dâ— Sâ—ncâ—o adorando spiritu repetentem profecto spiritum sanctum habet Veniet enim spiritus sanctus vt recordari vos faciat eorum quae docui Si quis igitur eorum qui dicuntur habere spiritum sanctum dicat aliquid à seipso non ex Euangelijs non credité meam doctrinam sequimini If thou see any man speaking out of the Gospell surely he hath the holy Ghost For the holy Ghost shal come to put you in remembrance of those things which I haue taught you If therefore any of them which are said to haue the holy Ghost doe speake any thing of himselfe not out of the Gospell beleeue him not but follow my doctrine Whereas you say that you beleeue certainely that the church cannot erre that the generall councels cannot deliuer false doctrine c. I answere that you foolishly begge that which is in question For as wee acknowledge councels assembled of Godlie learned and modest men which simply seeke the glorie of God and the profit of his Church are good meanes to suppresse errors and heresies and to abolish abuses and enormities so to affirme that generall Councells cannot erre or deliuer false doctrine is most false absurd as by many both reasons and examples might bee proued But for shortnes sake I will touch but a few examples The councell of foure hundred Priests of Israel erred and Satan was a false spirit in the â—outh of them all to the 1. King 22. 6. 8 22. Matth 26. 3. 65. 66. Act. 4. 5. 18. destruction of Achab that cursed king of Israel The councell of the Priests of Iuda erred in coÌ„demning Iesus Christ to death The councell of the high Priest and other Priests Rulers Elders and Scribes erred in forbidding Christs disciples to speake or teach in the name of Iesus The councel of Neocaesarea erred in iudging hardly falsly of second marriages which Gods word alloweth Rom Concil Neoca sar Can. 7. 7. 3. 1. Cor. 7. 39. the words of the councell be these
1. subcribe vnto and approue that which hereof both Bishoppe Iewell did write heretofore and Doctor Abbot of late in his answer to D. Bishoppes Epistle 55. 4. Page 33. and 55. 18. Page 142. c. to whose learned writings by publike authoritie published I doe for shortnes sake referre the reader Of your fifth matter I haue intreated sufficiently before and it hath bene deliuered by Doctor Fulke others with approbation of publike authoritie If any singular person hold any singular opinion dissenting from the same it ought not to praeiudice the doctrine generally receiued and approued in the Church Yea this doctrine is not disliked by your Angelicall doctor Thomas de Aquino as you may read Sum. part 3. Quest 46. The same I say of your sixth concerning Christs discending into hell in the expositioÌ„ whereof if there be some diuersity among vs there is the like in the followers and fauourers of the Church of Rome as I haue shewed before of Durandus picus Mirandula to whome may bee added the aforesaid Ibid. quest 52. Thomas Aquinas Concerning the seuenth doctrine which you obiect I doe neither know nor you by any proofe do shew any difference to be among vs. We al do accknowledge and beleeue Christ to be the Sonne of the Father and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of him-selfe as Epiphanius saith and is before declared And as Bellarmine dare not condemne Contro 2. lib. 2. ca. 19 our doctrine herein vttered by Caluin but cauilleth at the matter of his speech So his brother Gregorie de Valentia a Iesuit approueth it saying filius Lib. 1. de Trinita cap. 2. lib. 2 cap. 17. vt est persona est ex alio vt simplicissimum ens non est ex alio The sonne in respect of his person is of an other Viz the Father in respect of his most simple essence is not of an other You say that you omitte many â—o petty differences in matters of faith c. The which as you would not haue spared if you could haue found them So you might haue omitted these before mentioned for any other proofe you haue made of them besides your bare worde or any truth that is contained in them Touching the doctrine of Baptisme you would faine finde a knot in a rush a difference where none is We all beleeue that Baptisme is a seale of Gods couenant with vs in Iesus Christ a sacrament of our regeneration in himâ— and that God in due time sometimes before and sometimes after Luk. 1. 15 Act. 10. 44 worketh inwardly by his spirit in his elect and chosen that which outwardly is signified Baptisme in purging them from the guiltines of their sinnes and sanctifying them to newnes of life But neither one nor other of vs beleeue that Baptisme doth ex opere operato purge and cleanse all that bee baptized Symon Magus was outwardly Act. 8. 13. baptized and yet remayned still in the gall of bitternes and bond of iniquitie If you know any diuersitie among vs herein name the persons set downe the places and carry not matters thus in a clowd to the diffaming of the faithfull and the deceiuing of your ouer affectionate fauourers and followers of you in your follies I know no Puritanes that condemne the communion booke as irreligious or erronious although some doe thinke of it as of translations that some imperfections be in it And hath not your Iupiter Capitolinus the Pope in reforming the Missals and Primers and in leauing out and altering sundry thinges that were in them confessed imperfections yea and corruptions to haue bene in them What hath bin the iudgement of your owne Catholikes of Espen in Com. in 1. Timoth. di gres l. p 22. ex â—dan lib. 3. de interpret Scrip. cap. 3. them appeareth by these wordes of Espenseus Lindanus proponit Episcopi Lugdunensiis quaerelam de Missalibus c. Lindan propoundeth the complaint of the Bishop of Lions for the purging of Missals and Antiphonaries saying wee haue corrected the Antiphonarie by cutting away such thinges as seemed to be superfluous false and blasphemous Which Bishop saith Lindan if he did see our Missals and Antiphonaries O good GOD With what name would he paint or call them in which secret prayâ—rs be defiled with most filthy faultes But our sinnes doe not suffer any amendment by the fault of the Bishoppes which are slacke heerein Heereby you may see what was the iudgement of three of your owne Catholike Bishoppes of your missalls and other bookes of diuine seruice Sette downe if you canne the names of any of them whome you call Puritanes that haue so sharpely censured the Communion booke and haue charged it with such filthy faultes as these Popish prelates haue imputed to your Masse-bookes c. The signe of the Crosse in Baptisme is a matter in comparison of matters of faith and saluation of small moment the which though some refuse as not commanded in the word of GOD and greatly by you abused to Idolatry and sorcery yet it is in our CHVRCH retained not as appartayning to the substance of Baptisme or that the want of it doth any thing derogate from the perfection of Baptisme but as an ancient ceremony which long and vniuersally hath beene retained in the Church of GOD. Concerning confirmation I knowe none but that as they doe all with one mouth and hart condemne your making of it without any warrant of Gods word a Sacrament and your attributing more vertue to it then to Baptisme your defiling of it with superstitious ceremonies so they do in vnitie of Spirite acknowledge it to be a good and lawdable order in the Church for children after they haue beene baptised and so well instructed in the Principles of christian religion that they be able in some good measure to render an accompt of their faith to be by imposition of handes confirmed that is approued and admitted to the receauing of the holy Sacrament of Christs Supper Touching the vse of Surplesses organs c. in diuin seruice I say that men may differ in opinions of these things and agree in vnity of faith and knowledge of the sonne of God Socrates before named saith well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. No religion obserueth the same rites although they embrace the same doctrine for they that bee of the same faith doe differ amongst them-selues concerning rites and ceremonies If Saint Peter after hee had receaued miraculoufly the guift and graces of the holy Ghost was not fully perswaded of the abrogation of the ceremonies of the law and the vocation of the gentils it is no maruaile if men now nothing to be compared to him be not fully perswaded of externall ceremonies and orders although they be throughly setled in the truth of the doctrine of faith Thus these seauen differences with the rest by you set downe wee haue examined and find them light vpon the ballance And although you auerre much yet
you prooue little The GOD of patience and consolation giue vnto Rom. 15 5. vs and you that wee may bee like minded one towards an other according to Christ Iesus that we may all with one minde and one mouth praise God euen the Father of our Lord Iesus Christ Amen Whereas you say that we haue no argument to prooue that we haue the true Church true religion and true faith but such as al heretikes haue euer vsed I answere that wee haue that argument and proofe for these things which although Heretikes haue falsely pretended as popish heretikes now do yet the Godly learned Fathers haue sincerely vsed And that is the holy word of God the only touchstone of truth and piller of the Church for as the Church 1. Tim. 3. 15 in one respect is the piller of truth as Saint Paul saith so in another the truth is the piller and prop of the Church as Chrysost in illum locum ho mil. 11. Math. 4. 4 7 10. Math. 19. 4. ibid. 22 29. Luk. 24. 27. 32 44 46 Rom. 1 2. 3 21. 4 3. Chrysostom saith For by what meanes els haue the Godly and learned Fathers in all ages confuted heresies and proued the Church but by the scriptures by them our Sauiour Christ foyled the diuell and put him to flight By them he answered the Pharisies By them he confuted the Sadduces By them he proued himselfe to be the promised Messias and Sauiour of the world By them Saint Paul confirmed the Gospel which he preached By them hee perswaded the Iewes those things which concerned Christ Iesus both out of the Law of Moses and out of the Act. 21. 23. ibid. 18 2 8 Prophets By them Apollos confuted the Iewes with great vehemencie shewing by the Scriptures that Iesus was the Christ By them the Godly and learned Fathers confuted and confounded the Arians and other Heretikes whom you here name as by their bookes and particular sayings it euidently appeareth Athanasius speaking of the Godly Athanas de de cretis Nicen. Synod pag. 528 decrees of the councell of Nice against the Arians writeth thus Atque harum rerum non aliunde nos quà m ex scripturis persuasionem habemus that is We be perswaded of these things by no other meanes but by the Scriptures Epiphanius saith In Scripturis sanctis Trinttas nobit Epipâ— contra pâ—â—umaiomachos haeres 7â— annuÌ„tiatur ac creditur citra curiositatem c. The Trinity is in the holy Scriptures preached vnto vs without curiositie beleued And that by theÌ„ al doctrines are to be confirmed al errors and heresies to be confuted they plainely and plentifully shew Tertullian saith that if Heretikes Tertul. lib de resurrec carnes Eâ—iph contra pâ—ulum Samosa haeres 66 Basii epist 80. bee brought to examine and try their questions onely by the Scriptures they cannot stand Epiphanius saith that wee are not to discusse questions by our owne wittes and reasons Sedex Scripturarum consequentia By the consequeÌ„ce of the Scriptures Saint Basil saith Let vs stand to the arbitrement of the Scripture inspired of God and with whome bee found doctrines agreeable to those diuine words let the truth be iudged to be with them Constantine sayd vnto the Bishoppes in the Nicene Councell The Euangelicall and Apostolicall bookes and the Oracles of the Theod. lib. 8. cap. 7 sol 284. Prophets doe plainely instruct vs of GOD wherefore laying away all enimitie and discord let vs take the explication or resolution of the questions in controuersie out of those saying inspired of GOD. So saith Saint Augustine Verum nos sacris literis accommodemus auditum c. August in Euang Ioan. tract 60. August de cura pro mortuis cap. 2. Let vs hearken vnto the holy Scriptures and according to them let vs helpe by the grace of God to dissolue this question And againe Non secunduÌ„ opinionem c. We must consider of this matter not according to yâ— commoÌ„ opinion but according to the holy Scriptures of our religion And of yâ— Church he saith thus Sed vtrum ipsi ecclesiam De vnitate ecclesiae cap. 16. teneant non nisi diuinarum ScripturaruÌ„ canonicis libris ostendant but whether they haue yâ— church let them shew by no other meanes but by the Canonical books of the diuine Scriptures Chrysostom saith yâ— we cannot know Chrisostom in Math. Homil. 44. which is the true Church of Christ Nisi tantummodo per Scripturas but onely by the Scriptures Therefore by the Scriptures proue your doctrine and shew your Church Math 4. But you say the Arians others Heretikes alleadged the Scriptures whereunto I adde that so did the Diuel also but in such sort as you and your fellowes doe in mangling them falsly expounding and applying them as I haue in some part before shewed I am conteÌ„t to ioyne this issue with you that they with be proued to depraue detort mangle and falsly expound and apply the scriptures be heretikes and to bee condemned with these old heretikes whome you here name To whome whether you or we bee more like let the vpright Reader indifferently iudge The Arians seeing that they could haue nothing out of the Scriptures fled as Athanasius saith vnto the Fathers and euen so do you The Arians vsed subtill distinctions Athanas tomâ— 2. to elude and shift of the truth and so do you They denied the person of Christ and you deny the office of Christ in not acknowledging him to be our onely Prophet and teacher whose onely voyce wee must heare and obey nor the only King and head of his Church nor our onely high Priest with the sweet smelling sacrifice of himselfe once for euer offered to redeeme and reconcile vs vnto God nor our only mediator to make intercession for vs. The Arians did cruelly persecute the true Christians Ruffin lib. 1. cap. 17. Socrates lib. 1. cap. 17. zozo in lib. 4. cap. 27. Gregor Nazi anz artic ad Arianos and so do Papists when power is in their hand to doe it The Arians when they could not preuaile against that excellent man Athanasius fell to raile vpon him and to slaunder him accusing him of adulterie murther and sorcerie and euen so do you now deale with such as for their godlinesse and learning may well bee compared with Athanaesiuâ— I meane especially Caeluin whome the Author of that vnlearned libell and beastly booke intituled A quartron of reasons of Catholike religion c. is not ashmed 5. reasoÌ„ pa. 30. to call a seare backt Priest for Sodomie O thou shamelesse man or rather monsterlart thou not ashamed to slaunder and belie such a man of whome they that knew him did truly write of him ipsâ— Ã quo potuit virtutem discere virtus Theo Beza that euen virtue it selfe might as it were haue learned vertue of him How doest thou know that Caluin was such a man I assure my selfe
that thou didst neuer see him nor know him yea I nothing doubt but that thou wast scarcely borne wheÌ„ he died And how dost thou know yâ— he was subiect to such filthy sinne where was hee euer accused or conuicted of such a matter In that Cittie adulteries be punished by death and would Sodomie haue bin winked at in the Preacher And if it were not knowne there how doest thou know it But I will not insist any longer in coÌ„futing this shamelesse slaunder For most true it is which Tully saith Nonne vt ignis in aquam coniectus continuo restinguitur Cicero pâ—o Rosâ—â—o Com. refrigeratur sic referuens falsum crimen in purissimam castissimamque vitam collatum statim concidit extinguitur As fire being cast into water is straight waies quenched so a feruent false crime and slaunder being cast into a most pure and chast life such as Caluines was forth with falleth downe and is extinguished And euen so let this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. slanderer Bolsec the Apostata and all other raile and slaunder what they can yet Caluines memorie with God and all good men wil be blessed for euer And this raiser herein sheweth himselfe like not onely to the Arians but also to that ancient enemie to Christianitiâ— Porphyrius who as Eusebius saith going about to reprehend find fault with the Scriptures and Preachers of the Word not being able to reproue their doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—useh Eccles Histor lib. 6. cap. 19. wanting reasons he fell a railing and slaundering the Preachers But to returne to my matter let the reader also with indifferencie consider who bee like to the Donatists Pelalagians Nestorians Eutychians we or the Papâ—sts The Donatists affirmed the Church to haue perished from the rest of the world and to haue remained onely with them in Africa doe not the Papists in like manner affirme only them to be the Church of God which in a part of Europe be vnder the obedience of the Bishop of Rome vnlesse now they will adde the West Indians of whome as the Spaniards haue murthered many millions so peraduenture a few be either perswaded or coacted to professe Poperie and submit themselues to the Pope of Rome But the Christian Churches in Grecia Aethiopia Armenia Muscouia and other countries they acknowledge not for the Church of God because they doe not subiect themselues vnto the Church of Rome we acknowledge al them to be of the Church of God which in all the world hold the truth in the chiefe and sundamentall points of Christian religion The Pelagians held first that the grace of God whereby we be deliuered is giuen according to our merits Secondly that the law of God may be fulfilled of vs. Thirdly that wee haue free-will the Papists herein be so like to them that as they maintaine in effect the same matters so for the defence of them that alleadge the same places of Scriptures now as the Pelagians of old time did as appeareth by the writings of S. Augustine and S. Hierome Theodo lib. 4. Haeret. â—abul against them Nestorius did as Theodoretus writeth of him trouble and intangle the simple and plaine doctrine of Christian faith with Greekish Sophistications How the Papists haue herein ioyned with him and by their curious questions and vaine Sophistications haue troubled and peruerted the pure simple and plaine faith of Christ by their Schoolemen it doth euidently appeare Eutyches confounded the two natures in Christ and the properties peculiar to them So doe the Papists in making the body of Iesus Christ to be at one instant in heauen and earth and infinite places of the earth which is only proper to the Deity This shall suffice to shew that the Papists bee liker to these olde heretikes then wee are whose doctrine we abhorre and be farre further from it then they be Yea I may not onely truly say but can also plainly proue Poperâ—e to be an hotchpotch of old heresies long ago condemned in the Church of God The which as I did once in publike place shew so I may if it be the will At Paules Crosse Anno 1590. of God heareafter more plainly and plentifully proue Now this worthy writer or rather lewd libeller will proue and that by a Syllogisme out of the principles of our religion that S. Paul exhorteth vs to infidelitie This subtile Syllogisme is thus framed Whosoeuer exhorteth vs to doubt of that which we are bound to beleeue by faith exhorteth to infidelitie But S. Paul doth exhort vs to doubt of our saluation which we are bound to beleeue by faith according to the Protestants religion Ergo. S. Paul exhorteth vs to infidelitie As the assumption or second proposition of this sillogisme as it now standeth is false so by a small alteration both it and all the rest may be very true that is by putting out the name of S. Paul and putting Papists in place thereof in this sort Whosoeuer exhoâ—teth vs to doubt of that which we are bound to beleeue by faith exhort vs to infidelity The Papists exhort or at least-wise teach us to doubt of our saluation Ergo the Papist exhort vs to infidelity The first proposition of this sillogisme is affirmed by Sess 6. pag. 29. this writer to be plaine The second is the doctrine of the Papists concluded determined in that Tridentine Conuenticle where it is said that they which be truly iustified cannot without all doubt account them-selâ—es to be iustified And againe that no man can know by certainty of faith which is not subiect to error and falsehood that he hath obtained the grace of God And againe Sâ— quis dixerit omni homini c. If any shall say that it is necessary for euery man to the obtaining â—â—id can 73. of remission of sinnes to beleeue certainly and without doubt of their one infirmity and indisposition that their sins be forgiuen them be he accursed But more plainly and pregnantly doe the Doctors of Louaine lay downe this doctrine of doubting Fides qua quis firmiter In articul aduers Luther artic 9. credit certò statuit per Christum sibi remissa esse peccata seque possessurum vitam aeternam nullum habet in Scripuris testimonium imo eisdem aduersatur The faith whereby a man doth firmely beleeue is certainly assured that his sinnes by Christ bee forgiuen him and that hee shall possesse eternall life hath no testimony in the Scripture yea is contrary vnto them Here-vpon I conclude by this writers owne reason that the Papists in mainteining this doctrine of doubting teach infidelity But whereas these Louainian Doctors say that this doctrine of the certainty of forgiuenes of our sinnes by Christ and of our possession of eternall life is not testified in the Scriptures but contrary to them how false this is I referre it to bee tried by these places here following They that trust in the LORD shall bee as mount Sâ—on
in Math cap. 3. can fullfill the law of GOD yea can doe superarrogant workes I should say workes of Supererogation aboue them that the law requireth Ergo the Papists bee proud Hypocrites and Phraisees The Pamphlet The most poynts wherein the Protestants dissent from the Catholikes tend to loosenes of life and carnall liberty 4. Article THis article may bee proued by a generall induction in all such matters as now the Protestants call in question First say that a man hath not free will to doe good but all goodnesse proceedeth so from grace that it lyeth not in his power neither to haue it nor resist it but of necessitie it must haue effect To what other end tendeth this senceles doctrine and fatall fancie but to make men negligent in disposing and preparing their soules to receiue Gods grace and rouse it vp and put it in execution after they haue it making man not much vnlike a sicke asse who neither can dispose nor prepare himselfe to seeke for his medicine but of necessitie must expect till his maister thrusteth it into his throate neither after hee hath drunke it can cause it cure his disease but carelesly letteth it worke as it will Secondly they defend that men be iustified by faith alone the which Solifidian position ouerthroweth flatly true repeâ—tance sorrow for sins mortification of passions al other virtues which tend to perfect reconciliation of the soule with God causing men onely to procure a certaine false fantastical apprehension of Christs death passioÌ„ the which faith although they erroniously auerre cannot be seuered from charity vertues good works yet both experience teacheth that it may for also few or none haue faith because few or none of them haue these works and the Scriptures plainely proue that all faith yea and the most noble faith which hath force to remoue Mountaines may be without charitie Thirdly they assure vs that faith once had can neuer be lost the which vain security openeth the gap to al libertine sensuâ—lity for if a man bee certain that he hath true faith if it bee impossible he should lose it if he be secured that by it alone he shal be saued why may he not wallow in al licentious pleasures in this life neuer doubt of glory in the other could euer Epicurus haue fouÌ„d a better ground to plant his Epicurisme could euer Heliogabalus haue better patronised his seÌ„suality could Bacchus or Venus euer haue forged better reasons to enlarge their dominion Fourthly they say a man cannot keep all the commaundements for what other cause I pray you but thereby to make men negligent in keeping of them to pretend an excuse of impossibilite whensoeuer they transgresse them Fiftly why deny they the Sacrament of penance but to make men careles how they liue and neuer regard the auoiding of sinnes as though they were neuer to render an account of theÌ„ to hinder that shame blushing which men conceiue in discouering their sins the which are most excellent meanes to deter them from sinning another time to shuffle vp restitution satisfaction of iniuries committed against our neighbours to draw men from remorse of conscience by burying their sins in eternal obliuion the sores whereof confession rubbeth causeth remembrance Sixtly why exclude they the true real body of Christ from the blessed Sacrament of the altar but for that they perceiue how by the presence thereof they were deterred from sinne and wickednes for they knew well that sinfull liâ—es consorted not with those sacred misteries and therefore they rather resolued to banish Christ from the Sacrament then sinnes from their soules Finally for what other cause haue they coined a new negatiue religion wholy standing vpon negation of sacraments ceremonies rites lawes customes other principal points of the catholike Church but for fasting to bring in feastâ—g for praying playing for deuotion â—issolutioÌ„ for religious fâ—are of God vain securitie for zeale and mortification a nuâ—ber of vaine verbal sermons and to conclude for a positiue working a flat deniall almost of all points of faith and religion Answere COncerning this article I will first answere these cauils which this cauiller obiecteth to the slaundering of our doctrine as tending to loosenesse of life and carnall libertie Secondly I will shew to what loosenesse and wickednesse of life the doctrine of the Church of Rome tendeth and what fruits or rather weeds of wickednes it hath brought forth euen in Popes their clergie and namely in Rome that holy Citie where that holy Father resideth and wherevpon he especially breatheth and blesseth He beginneth with free will wherein he neither setteth downe truly our doctrine nor the state of the controuersie which is a vsuall custome with his companions to peruert and alter the state of the question as Doctor Whitakers sheweth yâ— Bellarmine vseth to do I wil Epist dedica in contr 1. therefore lay downe our doctrine truly as we teach concerning this matter wee beleeue that although in worldly matters concerning this life man haue wit reason and vnderstanding to know and will for the choise of good and euill iust and vniust yet in spirituall matters pertayning to eternall life and the worship of God wee beleeue that mans reason is so darkened wil be so corrupted that he can neither truly know loue nor couet much lesse do performe those things which bee agreeable to Gods will and acceptable vnto his Maiestie vntill God in his elect and chosen people doe by his holy spirit regenerate them by lightning their blinde reason and forming their wicked wils This we proue by these places of Scripture here following The Lord saw that the wickednes Genes 6. 5. of man was so great vpon the earth al the imaginations of the thoughts of his hart were euil continually And that the Ibid. cap. 8. 21. Math. 16. 17. imagination of mans heart is euill from his youth Flesh and bloud hath not reueiled it vnto thee but my Father which is in John 1. 5. Verse 1â— Iohn 3. 3. heauen That light shined iâ— the darkenes and the darkenes comprehended it not Which are borne not of bloud nor of the will of the flesh but of God Except a man be borne againe he cannot see the kingdom of God That which is born of the flesh 13 is flesh that which is borne of the spirit is spirit A man can 27 receiue nothing except it be giuen him from heauen No man Chap. 6. 44. 65 can come to me except the Father which hath sent me draw him Therefore I said vnto you that no man can coâ—e vnto me except it be giuen vnto him of my Father without mee ye can do nothing The wisdome of the flesh iâ— death The wisedome Cap. 15. 5. Rom. 8. 6. 1. Cer. â— 14 of the flesh is enmitie against God The natural man perceiueth not the things of the spirit of God for they are foolishnes to him
mulieribus quas ad confessionem admittunt Scelestissimè fornicantur Luk 2. cap. 37. 1. They Priests do often most wickedly commit fornication with the women of there parishes which they admit to confession The like writeth Marsilius Patauinus in his booke intituled Desensor Pacis part 2. ca. 6. pag. 286. To your sixt accusation I answere that we exclude and banish our Sauiour Christ neither from the Sacrament of his supper nor from the hearts of the faithfull but acknowledge that as by faith hee dwelleth in the one so by Ephes 3 17 2. Cor. 13 5 the same hee is receiued of the Godly in the other Your false and grosse doctrine of Transsubstantiation which the Greeke Church neuer beleeued and the Latine Church lately defined as Erasmus saith wee iustly reiect and condemne â—râ—s Anno â—â— in 1. Cor. 7 We exhort men when they come to receiue that holy mysterie the Sacrament and pledge of our saluation in Christ to examine themselues and so to eate of that bread and drinke of that cup For hee that eate haâ—d drinketh vnworthily 1. Cor. 11. â—8 eateth and drinketh his owne damnation because he discerneth not the Lords bodie But if as you say sinfull liues consorte not with his sacred mysterie I meruaile how your Priests liues consorted with it which how holy they were I will shew hereafter Lastly you charge vs with a new negatiue religion wholy standing vpon negation of Sacraments ceremonies rites lawes customes and other practicall points of the Catholike Church wherevnto I answere that we deny nothing that God hath commanded in the holy canonicall Scripture the which as I haue before shewed is the onely rule of our Religion and life Indeede wee deny and defie your trifling traditions and vnwritten vanities and inuentions with the which you haue gone a whoring as the Prophet saith If you can shew that wee deny any thing which Psal 106. 39 God hath commaunded as wee can plainely prooue that you doe then spare not to charge vs with a new negatiue religion You deny the sufficiencie of the Scriptures and that all doctrine necessarie to saluation is contayned in them You deny the same Scriptures to bee in the vulgar tongue for all Gods people to reade and heare to their comfort You deny praier and the publicke seruice of God to be in the same vulgar tongue You deny Christ to bee our only mediator between God vs. You deny the Cup of Christs supper to Gods people You deny the lawful authority which Princes haue ouer their people subiects in all causes ecclesiasticall and temporall You deny mariage to ecclesiasticall ministers whereby what great and horrible wickednesse you haue caused I will hereafter declare You say we bring in for fasting feasting for praying playing c. Concerning your fasting consisting in a superstitious obseruing of times and diuersitie of meates and tending to the honouring of Saints and satisfying Gods iustice for your sinnes we deny it But fasting purely vsed according to Gods word to humble our soules before God to mortifie the wicked affections of our sinful flesh we allow and especially that great and principall fast in abstayning from sinne whereof Saint Augustine speaketh in these words Ieiunium autem magnum generale August in Ioan traâ—l â—7 distinct de consecra cap. Ieiunium est abstinere ab iniquitatibus ab illicitis voluptatibus seculi quod est perfectum ieiâ—nium in hoc seculo The great and generall fast is to abstaine from iniquities and vnlawfull pleasures of the world which is the perfect fast in this world Chrysostome saith Ieiunium dico abstinentiam à vitiis I say that fasting which is to abstaine from vices Chrysost in Genes hom 8. Hereby let it be discerned who doe most truely fast In deede I know that it is your manner much to glory in your writings and speeches of your outward fasting from meates as the Pharisee in the Gospell did who gloried Luke 18. 12. that he fasted twise a weeke which neither God in his law had required nor the Apostles of Christ for any thing wee reade vsed Whereby wee may note that true Godlines neither is to bee measured by such outward abstinece from meates nor is alwaies ioyned with it Iohn Matth. 11. 18 Baptist vsed greater austerity in his diet and abstinence from meates then our Sauiour Christ did yet was his life nothing so holy Iohns Disciples vsed more fasting Matth. 9. 14. then the Disciples of our Sauiour Christ did Yet it is not to be doubted but our Sauiours Disciples liued as godly or Tertul de Iâ—iâ—nio adueâ—s Psichicos Hierom. in Aggaeum cap. 1. pag. 230. more then they did The Montanists Heretikes were greater fasters then were the true Christians as Tertullian sheweth And S. Hierome writeth that they obserued three Lents in a yeare and yet were Heretikes condemned by the Church of God although then fauored by the Bishop of Rome as Tertullian sheweth in the beginning of his booke against Praxeas The Iewes vsed such great abstinence and fasting that they brought weakenes and sickenesse to their bodies as Saint Hierome writeth who neuerthe Hierorymus ad Algaesiam quast 10. lesse were enemies to our Sauiour Christ The Moscouites which neuer acknowledged the Popes authority be as great fasters as Papists are And so also be the Turkes And therefore these men neede not to boast so much of 1. Tim. 4. 8. their fasting Saint Paul saith that bodily exercise profiteth little but godlines is profitable to all things hath the promise of this life present that which is to come Howbeit as I will not deny but that there may be lesse fasting and more feasting then were requisit yet that there is more feasting and superfluitie in fare now especially in ecclesiastical persons I thinke it will be to hard for this man to proue Whence came these phrases As fat as an Abbot he hath a face like an Abbot and an Abbey Lubber but of their immoderate fare and feeding And how these men were giuen to gluttony excesse I will shew at this time but by one example Giraldus Cambrensis in his Book intituled Speculum Ecclesiae writeth that the Abbot and Monkes of Saint Swithens in Winchester came to King Henry the second hunting at Gilford in Surrey and fell downe in myre and durt before him pittifully crying out The King asked them what was the matter They answered that their Bishoppe had taken three dishes of meate from their dinners and suppers He asked them how many he had left vnto them They answered tenne but from the foundation of their house they had vsed daily to haue thirteen dishes at a meale The King turned to his Nobles and said By the eyes of God for that was his oath I thought their house had beene burnt and now I see it is but a matter concerning their paunches And then turning to the Abbots and Monkes
Bishoppes seates were placed for euening prayer there fell a greeuous strife betweene the seruants of Helecon the Bishoppe of Hildeneshem and the seruants of Widerad the Abbat of Fuldens they beganne with chiding afterward with fistes and had quickly come to swordes if the authority of Otho Duke of the Baioarians had not stayed it Againe a little after The King kept Whitsontide at Goslare where when the King and Bishoppes met at euening prayer there rose againe a tumult for the setting of the Bishops seats not by suddaine chaunce as before but by a fore premeditate purpose for the Bishop of Hiledeneshem being mindefull of the reproch before receaued did hide Cont Ecbert with prouided souldiers behind the Alter These hearing the noise and stir of the seruants came quickly in and of the seruants of the Abbots of Fuldens they did beate some with their fistes others with their clubes did throw them downe and easely driue them being amased at the suddaine danger out of the chancell of the Church who forthwith calling there fellowes to fight the Abbots men hauing their weapons in redines did rush on a heape into the Church in the midst of the Queere among the singers they fought not now with cudgels but with swordes A fierce fight was there made and through the whole Church in steed of spirituall hymnes and Songes there was heard the crying out of some exhorting to fight and the sorrowfull mourning of others dying Sorrowfull sacrifices were slaine vpon the Alters of God and floudes of blood did euery where runne in the Church shed not as in old time by the religion of the law but by hostile crueltie The Bishoppe of Hildensheyme getting vp into a high place and as it were founding a trumpet for warre exhorted his men to fight valiantly and that they should not be feared by the holines of the place from fighting he alleaged his owne authoritie and promise Many were on both sides wounded many were slaine amongst the chiefe were Regeâ—bado the Abbot of Fuldens Standart-bearer and Bero a souldier very deere vnto Count Ecbert In these stirres the King cryed out and by his Kingly maiestie exhorted the people to peace but he seemed to speake vnto them that were deafe At the last being admonished by his followers to prouide for the safety of his owne life hee left the fight and with much adoe escaped through the multitude thronged together to his Pallace The Bishop of Hildeneshems men who came to the fight prepared had the vpper hand The Abbots as vnarmed and sodainely gathered together vppon the sodaine rising of the storme of this seditious tumult were driuen away ouerthrown and expelled out of the Church Wherevppon by and by the doores were locked The Abbots men who in the beginning of the tumult had gone farre off to fetch their weapons came armed in great number and did gette the porch of the Church and put themselues in array yâ— they might forthwith sette vpon them which should come out of the Church But the night did breake off the fray Hetherto Lambert of Schafnaberge Charles Earle of Flanders was slaine at Bruges in the Church at Masse as testifieth these writers Mathew 1127. Paris in Henrico 1. Page 94. Tritemius in Chro. Mon. Hersong Page 156. Sigâ—bertuâ— fol. 137. and FÃ bian part 7. 230. Henry the sonne of Richard Earle of Cornewale was Enncad 9 lib. 5. Dâ—â—aâ— 2. lib 8. slaine in the Church at Viterbum in Italie in the time of the Masse by Guy Mâ—nserratens as testifie Sabelicus Blondus and others This was about the yeare of our Lord 1273. Antoninus sheweth how one Thomas Clevallis Gouernour of Fabrian a great and populous towne and other Pâ—t 3. Titul 22. Cap. 10. fol. 170. â—â—no â—436 Castles thereabouts was slaine with his two sonnes in the great Church of the said Fabrian vpon the Ascension day whilest he was present at a solemne Masse Famous or rather infamous is that murther of Alphonsus Medices in the Church of Florence which Raphaell Volaterranus in his Geography dedicated to Pope Iulius Lâ—b 5 pag. 57. the second declareth in these wordes Laurence Medices suffered sundry conspiracies but especially the Pactian most perillous of all the rest which was in this sort At Rome two Francisces Pactuis and Saluiatus Bishop of Pisa were authors of it Saluiate was greiued because in obtayning his Bishoppricke he had Laurence his aduersary the other for that seeing himselfe equall to Laurence in Nobilitie witte and almost in wealth was not equall to him in power and authority Therefore they did impart the matter with Hierome a kinsman of Pope Sixtus the fourth because they did know that he also did hate him For whereas bee was the first keeper of the Popes treasure he was found to haue giuen secret aid against the Pope to Nicholas Vitellius of Tiserni in the siege of Tiserni Therefore they being priuy consenting they went first to Pisa afterward they came to Pactius town wher they continued certaine daies vntil they had gotten togither the rest of the conspirators and had disposed of the whole matter From thence vpon the tenth Câ—lendes oâ— May being Sonday in the yeare 1478. the Conspirators vnder the pretence of Gods seruice came to Florence with Raâ—hael the Popes Legat and Hieroms kinsman who from the schoole of Pisa beeing lately made a Cardinall came thither either by chance or of set purpose They came all early to the Church of Reparata to Masse In the meane while Saluiatus with his armed men departed secretly from the Church and came vnder pretence of an other matter to the Court or common Hall to talke with Caesar Vcâ—iliser the Gouernour but yet to this end that the murther being committed in the Church he might bee ready to inuade and sette vppon the Court and Magistrates Therefore the token beeing giuen when the Eucharist or Sacrament was lifted vp Barnard Bandine first did thrust through Iulian Laurences brother Antony Volateran who moued with hatred for an old iniury done to the Volaterans had required the first part in that action did on the other side sette vppon Laurence behinde his backe and did strike him a little below the throate whereas hee straight wayes turning himselfe at the crye of the people did somewhat auoyde the blow and when the other would haue giuen him an other blow hee speedily escaped into the Reuestrie of the Church neere therevnto where hee was by the multitude of his friendes receiued and preserued c. Hitherto Volaterans wordes who immediately sheweth how Pope Sixtus interdicted Laurence for laying handes vppon the Legate and the Priestes and made wars vppon the Florentines drawing Ferdinandus King of Sicile and Fredericke Duke of Vrbine to ioine with him in that warre c. The same Rap. Volaterane sheweth how both Ioannes lib. 4. fol. 54. Ibidem fol. 55. Maria Galeatus Sfortia Dukes of Millayne were slaine in the Church in time of the Masse
it most euidently appeareth that blessing and thankesgiuing is all one thing And yet this is more manifest For whereas Saint Matthew and Saint Marke say as is before declared that our Sauiour when hee tooke bread blessed Saint Luke Luke â—2 19. 1 Cor. 10 24. â— Cor. 14. 16. and Saint Paul say hee gaue thankes Hereunto also pertaineth that plaine place of Saint Paul When thâ—â— blessest in the spiâ—it how shall hee that occupieth the place of the vnlearned say Amen to thy giuing of thankes seeing hee knoweth not what thou sayest Who is so blinde and so ignorant that heere seeth not blessing and thankesgiuing to be all one thing And therefore againe I say that by blessing is not here meant a secret whispering of fiue words to the conuerting of the substance of bread and wine into Christs body and blood as Priests foolishly vse and falsly teach but a thankesgiuing to GOD for so louing vs that hee hath giuen his onely begotten Iohn 3. 26. Sonne for vs that as many as beleeue in him shall not perish but haue euerlasting life For the which cause this Sacrament is of the ancient fathers called Eucharistia that is to say thankesgiuing As touching the breaking of bread which mâ—y resemble to vs the breaking of Christs body vpon the Crosse wee doe follow our Sauiour Christ therein and doe breake it when we distribâ—â—e it vnto the people the which the Papistes doe not but thrust in a whole vnbroken wafer into their mouthes Indeed I know that the Priest himselfe doth in his Masse breake his hoste into three parts One to signifie the Saints in heauen another the faithfull vpon the earth the third the soules in Purgatory But this deep diuâ—nity they haue found vpon the back side of the Bible But because this Gentlewoman or author of this scrole vrgeth eagerly the breaking of bread I would faine know what the Priest doth breake when he breaketh his Hosâ—e as they call it into three parts First hee breaketh not by their doctrine the substance of bread for they say there is none remaining to say that they breake Christs body wre blasphemy although it pleased that holy Pope Nicholas with his Councell to prescribe that godly and learned man Berengarius in his De consecra dist 2 â—go Berengariuâ— recantation to affirme the body of Christ Manibus Sacerdotum tractari frangi fidelium denâ—â—bus atterâ— i. To be handled with the Priests hands to be broken and torne with the teeth of the faithfull And to say they breake accidents without a substance were folly or rather madnesse These things before being considered let the indifferent reader vprightly consider how truely this Catholike Gentlewoman saith that we obserue none of these Now it followeth in the sayd paper The truth of the Catholike religion and of euery part thereof is proued euidently by the testimony and consent of all writers in all ages since Christ and his Apostles As for example the Real presence of Christ in the Sacrament the Sacrifice of the masse Purgatorie Prayer for the dead Prayers to Saints the vse of Images the signe of the Crosse Pilgrimage to holy Places and the rest now in controuersie Answere HEere bee things as boldly affirmed as they bee barely proued or rather cleane omitted and therefore they might without further proofe as well bee denied of mee as they bee affirmed of them And although I minde not long to stand vpon these particular poynts yet I will not let them goe so nakedly as they do but will somewhat touch them But heere let the Christian reader consider and marke that whereas this Catholike Gentlewoman saith that the truth of their Catholike religion and euery part thereof is prooued euidently by the testimonies of all writers in all ages since Christ and his Apostles they seeme to exclude from this proofe the Law and the Prophets the Gospell of our Sauiour Christ and the writings of the Apostles contained in the canonicall Scriptures For if they had meant otherwise they would haue sayd that the truth of the Catholike religion and euery part thereof is proued euidently by the testimony of the holy Scriptures and of all writers in all ages since Christ and his Apostles Therefore if their meaning bee as their words seeme to import to exclude from this proofe the canonicall Scriptures then they exclude the onely true triall of Christian religion for if the holy Scriptures Caâ—s 8. quest Nec suffâ— â—erâ— bee the onely rule of our faith and life as Beda saith in these words before alledged Nobis sacris literis vnica est credendi pariter viuendi regula praescripta i. The onely rule both of faith and life is prescribed vnto vs in the holy Scriptures then in the proofe of Christian religion we ought not to exclude them but chiefely yea onely to admit them And if Saint Aug. de natu â— grat cap. 60. Augustine doe truely say that wee ought without refusâ—ll to giue our consent onely to the Canonicall Scriptures then surely wee ought to trie and examine all matters by them Therefore I may say vnto you with the same Saint Augustine Auferantur ergo De vâ—itat Eccle cap. 2. c. Let these things bee taken away which wee recite and bring one against another not out of the holy Canonicall bookes but from else where And so let vs trie these points of your Catholike Religion by the holy Canonicall Scriptures the testimony whereof is sufficient and all other testimonies without the same bee of no force so saith the same Saint Agustine Qui diuina testimonia non sequuntur c. Arg. Epist 50. i. They that follow not the diuine testimonies haue lost the waight of mans testimonie Therefore I conclude this point with the same Saint Augustine Non audiâ—mus c. i. Let vs not heare This say I This sayest thou but Aug. de vnitat Eccles cap. 3. let vs heare This saith the Lord. There bee the Lords books whose authority we both consent vnto we both beleeue and wee both obey there let vs seeâ—ke the Church there let vs discusse our cause Bring then plaine proofes out of the holy Canonicall Scriptures for those your catholike points of Religion and I will yeeld And without them whatsoeuer testimonies you bring else where you shall nothing preuaile Well saith Saint Ierome Omne quod loquimur debemus affirmare Hier. in Psalm 98. de Scripturis sacris i. Whatsoeuer wee speake wee ought to affirme or proue it out of the holy Scriptures Idem ad Titum And againe Sine authoritate Scripturarum garrulitas non habet fidem i. Without the authority of the Scriptures pratling hath no credit Now to come to your particular points As touching your Real presence of Christ in the Sacrament if you meane thereby not a Real presence of Christ to the faith of the godly and worthy receiuer whereby wee affirme and beleeue that hee doth