sanctos electos suos non vt aestimator meriti sed vt veniae largitor admitta◠Bellar. Test pag 89. Ricard Tapp explic artic Theolog. Louan tom 2. art 8. in his last Will and his last words he sounds a retreate and beggeth pardon at the hands of God Not as a valuer of merits but as a giuer of mercie And their owne Albertus Piggius who did bitterly inueigh against our Church and doctrine especially in the point of Iustification by reading of Caluins Institutions with a purpose to confute them in that very point Controu 2. tit de Instito fol. 50. became himselfe a Caluinist neither was it his case alone but Paulus Vergerius a Romish Bishop Episcopus Iustino-politareus who in like manner began to write a booke against the Protestants which he intituled Adnersus Apostatas Germaniae against the Apostates of Germanie after he had examined their bookes and weighed their arguments with a purpose to confute them found himselfe taken and vanquished and laying aside the hope of a Cardinalship which at that time the Pope intended him Sleida Comment Relig. lib. 21. hee trauelled to Pola where Germanus his brother a Romish Bishop was residing and after much debate and conference had of the doctrine of Iustification his brother also yeelded and protested against the Romish doctrine and both with mutuall ioy and consent of minds professed and proclaimed the Protestant faith to all beleeuers Sect. 5. Worldly pollicie and profit hinders the Reformation of such things which are altogether inexcusable in themselues I Speake not this as if there were hope of a Reformation in the Romane Church For when I consider that many opinions which formerly crept in the Church are now established for Articles of faith when I consider that some of their points are so linked together that the vnloosing of one is sometimes the losse of all when I plainely see vpon one point of faith namely one Purgatorie Trentals Masses Diriges Requiems Prayers for the dead the doctrine of Merits works of Supererogation Indulgences Pardons Iubilies the power of binding and loosing since I say all these attend vpon the opening and shutting of Purgatorie and this Purgatory is created a point of faith and this faith is confirmed by Councels meerly for the benefit of the Pope and Clergie What hope can wee haue to get these golden keyes of Purgatorie from them by what means can we procure them to exercise the facultie of shutting as well as opening the power of binding as well as loosing when no man will giue mony to be bound but to be loosed in Purgatory Againe when I consider the saying of Maldonat the Iesuite daily practised by the Church of Rome against our Church and doctrine Mald. Comment in Ioh. 6.62 viz. Although I haue no other Author for my exposition but my selfe yet I allow it rather then Austens Although his be most probable because this of mine doth more crosse the sense of the Caluinists When I say our Religion is directly and immediatly deriued from the Scripture when our doctrine agreeth in the fundamentall points with Saint Austen and the Fathers when the Primitiue and Reformed Churches haue shakē hands together is it not a meere malice to oppose a knowne ancient doctrine and to make a league against God and his Word against the true religion her Church They are base wits saith Viues which are so affected Viues Lib. de causis art corrupt whereas ingenious minds and natures well giuen will rather seeke how true that is which they hold then how they may defend it making greater price of veritie then victorie yet it cannot be denied that this is the common practise of the Romane Church for otherwise what man in his right senses would take vpon him to be wiser then God and in their Psalters leaue out the second Commandement hazard that heauie doome Cursed bee he that addeth or detracteth from the least of these sayings Reu. 22.18.19 What sense is there that the Church of Rome should presume to alter Christs Institution and take away the Cup from the Laitie when it is confessed by their owne generall Councell Concil Constant Ses 13. that Christ did institute the Cup for the people and the Primitiue Church did continue it in both kinds what reason can be alledged why an ignorant man should pray without vnderstanding when the Apostle commands vs to pray with the Spirit 1. Cor. 14. and to pray with the vnderstanding also What discretion should leade men to inuocate Saints and Angels when the Apostle doth make this vnanswerable question How shall they call vpon him in whom they haue not beleeued Rom. 10.14 What confidence and assurance of humane frailtie should cause them to leane to leane to a broken staffe of their own merits when they may safely relye vpon the sole merits of Christ Iesus What madnes is it to adore a peece of bread which depends vpon the intention of another man seeing his intention may faile and cause flat idolatrie in the worshipper when they may safely certainly adore Christ Iesus sitting at the right hand of the Father What stupiditie is it to worship a picture the worke of mens hands and to aduenture idolatry vpon nice distinctions when without danger they may worship the true God in Spirit and truth Ioh. 4.24 as he will be worshipped Lastly what foolishnes is it for man to relye vpon the Church which is the authority of man that may erre when he may build vpon the infallible rule of Gods word which is agreed on all hands that cannot erre If men for aduantage of their cause or for their owne preferment will by shifts and cauils turne the necks of Scriptures and Fathers cleane about and wrest them to their owne side let them beware of their example who could not beleeue or if they did beleeue durst not confesse Christ Because they sought the praise of men more then the praise of God! Ioh. 5.44 Sect. 6. The common pretence of our Aduersaries refusing Reformation because we cannot assigne the precise time when errours came in Refuted HOw farre the Church of Rome stands guilty of this crime I wil not take vpon me to censure but sure I am they are so far from reforming the abuses and errors in their Church that they will not acknowledge their points of doctrine to be errouious vnlesse we can assigne the time and point at the persons who first broached them Now since we are all eye witnesses that the errors of the Romish Church are at this day so notorious that a very child may reprehend them it were more fit as I conceiue to redeeme the time by correcting those errors that crept into the Church then to enquire after times and persons which are not in their hands If a man be sicke of a Consumption wil he refuse helpe of the Physitian except he can resolue him whether his Lungs or his Liuer
obscure assemblies but in open Churches and generall Congregations of our owne Countrie in the darkest ages long before Luthers daies But obserue the comming of our aduersarie That book which was published in Anselmes daies for instruction and visitation of the sicke the same booke I say both for matter and substance hath of late yeares beene printed at Paris at Collen Ordo Baptizandi cum modo visitandi infirmos Paris anno 1575. Colon. anno 1556. Ven. anno 1575. at Venice whereby not onely the doctrine of merits is ecclipsed but the now Romane faith is discouered to differ from the ancient what therefore can bee expected how these men should iustifie their owne printed Authors Behold the Romane Inquisitors haue carefully prouided by two Expurgatory Indices Quiroga p. 149. Sandoual Roxas anno 1612. that the words of comfort which the Priest was enioyned to pronounce to the sicke person should be all blotted out and although the Inquisitors haue not as yet passed their sentence vpon Aelfricks Homilie Aelfricks Sermon on Easter day printed at London 1623. pag. 7. yet in that Homilie they haue suggested Transubstantiation by two feined miracles contrary to the doctrine of the Eucharist then publiquely taught and farre different from the whole Scope of the Author and the Latine Epistle written by Aelfricke to the Arch-bishop of Yorke is to be seene mangled and razed in a Manuscript in Bennets Colledge in Cambridge as is well obserued by a learned Diuine D. Iames in his corruption of Fathers pag. 55 and I cannot conceiue but it was done by some Romanist because it doth plainely confute the doctrine of Transubstantiation Thus wee see what time and errors hath brought to passe That Protestant faith which in Aelfricks daies was generally receiued in England for Catholique doctrine is now condemned as hereticall by a preuailing faction in the Romane Church and that word of truth which was published in Anselmes daies for the saluation of Priests and people in the English Church is now condemned by an Index Expurgatorius with a Deleatur vpon those sauing words but I say of them as Saint Ambrose sometimes pronounced of the Arrians Ambros orat 1. contr Arrian Transubstātiation They may well blot out our letters but our faith they shall neuer abolish Againe looke vpon their doctrine of Transubstantiation and you shall see how miserably their Church is deuided touching the antiquity and vniuersality of that point of faith some deriue it from the words of Christ others from Christs Benediction before the words were vttered some from the exposition of the Fathers others from the councel of Lateran some from the authoritie of the Scriptures others from the determination of the Church and whereas many other points of the Romish doctrine are pretended to be Apostolicall Traditions as hauing no foundation in the written word it is obserued by learned Du Plessis that the Papists generally maintaine that their Masse is prooued from the Scripture insomuch as in the 28. of Matthew and other places where there is mention made of the Sacrament the ordinarie Glosse doth note with capital letters in the Margent Moru de Miss lib. 1. c. 1. in initio Here is the Institution of the Masse It was the great vaunt of Campian the Iesuite Camp Rat. If the Protestants name the Gospell we ioyne with them the verie words are for vs This is my body this is my bloud and Bellarmine his fellow Iesuite professeth confidently that the words Bellar. de Euch. l. 1. c. 11. This is my bodie are of the essence of the Sacrament and they are operatiue If wee shall further question at what time whether before or after the wordes spoken there is a conuersion of the elements into the bodie and bloud of Christ Aquinas tels vs Vltimum instans prolationis verborum est primum instant in quo est in Sà cramento corpus Christi in toto autemtempore praecedenti est item substantia panis Aqu. par 3. q. 75. art 7. ad 1. that the verie last instance of the deliuerie of those words is the first instance of Christs bodie in the Sacrament but in all the time before there is the substance of bread remaining If these men therfore haue spoken the truth let them beare witnesse of the truth onely let mee tell you they want that vnitie in this point of faith which they appropriate as a speciall marke to their Church and for proofe of this I will proceed to publication of witnesses wherein I will produce no other testimonies but their owne learned Authors and I presume a better proofe then their owne confessions none of them can expect whereby it shall appeare that their grand point of Transubstantiation hath neither foundation in our Scriptures nor certaintie in the Fathers nor vnitie among themselues to conclude it for an Article of beleefe Touching the words of Consecration Salmeron the Iesuite speaking in the person of the Grecians deliuers their opinion in this manner Cham. lib. 6. de Euch. c. 7. When the Benediction of the Lord is not superfluous or vaine neither gaue hee simply bread it followeth when he gaue it the transmutation was made and those wordes This is my body did demonstrate what was contained in the bread Ex Catholicis solus Caietanus in Commentario huius Articuli qui iussu Pij Quinti in Romanâ editione expunctus est docuit seclusa Ecclesiae authoritate verba illa Hoc est corpus meum ad veritatem hanc confirmandā non sufficere Suar. Tom. 3. disp 46. not what was made by them And Swarez the Iesuite ingeniously professeth that Cardinall Caietan in his Commentarie vpon this Article did affirme that those words of Christ This is my body do not of themselues sufficiently prooue Transubstantiation without the supposed authoritie of the Church and therefore by the commandement of Pius Quintus that part of his Commentarie is left out of the Romish Edition Habemus confitentem wee haue a faire confession for a Cardinall and a friendly caueat touching the spunging of his authoritie And that the world may know these men are better friends to our cause then many yet conceiue them I will produce both Cardinals and Bishops and Schoolemen who will testifie with vs that there are no words in Scripture to proue Transubstantiation that those words This is my body are not of the essence of the Sacrament that the ancient Fathers did not beleeue the substance of the Sacramentall bread to be conuerted into Christs reall flesh and lastly that Transubstantiation was not beleeued de Fide as a matter of faith aboue 1000 yeares after Christ And first I will giue you their owne confessions touching the place and proofe of Transubstantiation deriued from the Scriptures Quomodò fit corpus Christi vtrum per cōuersionem alicuius c. Biel in Con. Missae Lect. 40. Gabriel Biel How the body of Christ is in the Sacrament Non
harum rerum mentioneÌ„ sâ—ciant quoniaÌ„ c. Bellar. de Indulg lib. 2. cap. 17. either in Scriptures or the writings of the Ancient Fathers but onely out of Moderne Authors C. Caietan If there could be a certaintie found touching the beginning of Indulgences it would much auaile in searching of the truth but because there can be no certainty found touching the beginning of them there is no authoritie of Scripture or Ancient Fathers Greeke or Latine that bringeth them to our knowledge Bellarmine It is not to bee wondred if we haue not many Ancient Authors which makes mention of Indulgences for many things are contained in the Church onely by vse and custome without writing This learned Cardinall confesseth that many ancient authorities are not to be expected for proofe of this doctrine and this seemes to me a strange thing that an Article of faith should want Antiquity and Vniuersality of Fathers which as they pretend belongs to al points of faith it is strange that a Generall Councell should declare them to bee deriued from Christ and yet they should want ancient Fathers to witnesse Christs doctrine I rather beleeue according to the Article of the Creed that the vse thereof is most wholesome for the people for albeit they are granted onely to draw money from them yet withall the Popes Ministers had this benefit by them they sometimes set them to sale for a small price or game at Tables in a Tauerne Guicciard lib. 13. anno 1520. to redeeme soules out of Purgatory as it is witnessed by their owne Authors The Learned Doctors of of the Trent-Councell were not ignorant of this practise and of much more exercised by Leo the Tenth and others of his Predecessors but they were so farre from beleefe that this point of faith should bee deriued from Christ and his Apostles that Ecchius and Thecel and Prierius for want of Scriptures and Fathers laid their groundworke on the Popes authority and consent of Schoolemen Histor. of Trent lib. 1. p. 6. concluding that the Pope not being able to erre in matters of faith and hauing approoued the doctrine of the Schoolemen and himselfe publishing the Indulgences to all the faithfull it was necessary to beleeue them as an Article of faith I will not say it was a straÌ„ge presumption for a Councell to determine an vncertaine doctrine for a point of faith vpon the Popes infallibilitie and opinion of Schoolemen but I will say it is a senselesse and weake faith that giues assent to that doctrine which wants authority of Scriptures and consent of Fathers It was an ingenuous confession of their owne Cunerus Dolendum simul miranduÌ„ c. It is to bee lamented and admired how some Catholiques doe write of Indulgences so timorously so coldly so diuersly Chamier de satisfacti lib. 24. cap 2. so doubtfully as if their reasons were so farre fetched or so vncertaine that without great difficultie they could not proue them and surely if Cardinall Bellarmine or Cardinall Caietan and the rest could haue found better proofes for this point of faith they would neuer haue confessed that neither Scriptures nor Fathers doe bring them to our knowledge especially since no Article of faith can bee created without the authoritie of scriptures and therfore Saint Austins confession shall be my conclusion for their Article of faith If wee or an Angell from heauen preach vnto you any thing concerning faith and life besides that you haue receiued in the Legall and Euangelicall Scriptures let him bee accursed You haue heard the confessions of our best learned Aduersaries witnessing with vs that the principall points of their Faith and doctrine now taught and professed in the Church of Rome were not knowne to former ages whereby we may easilie discerne how the Church of Rome doth obtrude strange Articles of beleife vpon her Proselites which haue no foundations in the Scriptures and want the vniuersalitie and consent of Fathers and although the Priests and Iesuits are bound by an oath to maintaine the Papacie and thereupon they generaly protest that al the Fathers are on their side and the ignorant people out of an affected ignorance blinde obedience easily condescend to that beleefe yet I say it cannot bee denied that the Popes sworne seruants our sworne enemies there best witnesses and our worst accusers haue testified these things both against themselues and in behalfe of our doctrine howsoeuer they may be excused yet sure I am they are diuided amongst themselues consequently want another speciall marke of their Church which is vnity in points of Faith To take a short reuiew of our Aduersaries confessions touching the doctrine of Merits they haue confessed that our Iustification is by faith and Christ Iesus onely they haue confessed that there is no saluation nor assurance in our owne merits but in the mercie and merits of our alone Sauiour and in this confession they intimate the noueltie and vncertainetie of their owne doctrine and in this likewise they acknowledge the antiquity and visibility of our Church long before Luthers daies Touching TransubstaÌ„tiatioÌ„ they haue confessed there is no expresse place of scripture to proue the word nor the meaning of the word they haue confessed the conuersion of the bread into Christs body Antè LateraneÌ„se Concilium non fuit dogma fides Scotus in 4. sentent c. 11. â—3 was not generally receiued by the Fathers they haue confessed before the Councell of Lateran it was not reeeiued for an Article of beleefe In these confessions they plainely intimate the noueltie and vncertaintie of their owne doctrine and by these likewise they acknowledge the antiquity and Visibility of our Church long before Luthers daies Touching Priuate Masse they confessed it was not vsed in the Ancient Church for say they the communion of Priests and people together was practised by the Fathers In this confession they intimate the Noueltie of their Religion and in this they acknowledge the antiquity and Visibility of our Church long before Luthers daies Touching the Seuen Sacraments they confesse the definite and certaine number of Seuen was vnknowne to Scriptures and Fathers they confesse that some of those Sacraments were not instituted by Christ they confesse that all of them are not true and proper Sacraments of the new Law all which on the contrarie are commanded by their Church to bee beleeued vpon a Curse and in these confessions they argue the Noueltie and vncertaintie of their doctrine and in this they acknowledge the antiquitie and Visibilitie of our Church long before Luthers daies Touching the Communion in one kinde they confessed that it was not practised by the Apostles nor the ancient Church for say they Christ did institute in both kinds and the Primitiue Fathers did continue it in both kinds In this confession they intimate the noueltie and vncertaintie of their owne doctrine in this they acknowledge the antiquitie and visibilitie of our Church long before Luthers dayes Touching
locum interpretari Maldon in Ioh. 6. v. 50. num 80. 81. had liued in these our daies would haue beene of another minde when hee had once perceiued the Caluinists interpretation to bee almost the same and Gregory de Valentia obseruing the manifest testimonies of Theodoret viz. That the consecrated elements did remaine in their proper substance and shape and figure returnes the like answer Minimè mirū est si vnut aut alter aut etiam aliqui ex veteribus minimè considerate rectê hâc de re senserint Greg. de valent de Transubstan lib. 2. cap. 7. It is not to bee maruailed if one or more of the ancient Fathers before the question of Transubstantiation was throughly debated in the Church haue both thought lesse considerately and truelie concerning Transubstantiation and this is an answer saith he briefe and simple and no way inconuenient Thus it seemes Theodoret with other Fathers were ignorant of the greatest mysteries of their saluation and Saint Austin did not rightly vnderstand the corporall presence for hee would haue changed his opinion if he had liued in these daies but their learned Cardinall Cusanus is not so reserued in his opinion of the Fathers hee speakes plainely and openly Cusan exercet lib. 6. that certaine of the Ancient Diuines are found of this minde that the bread in the Sacrament is not Transubstantiated or changed in nature but remaineth still and is cloathed with an other substance more noble then it selfe and for a conclusion of this point many writers and Schoolemen in their owne Church are so farre from granting antiquity and vniuersality to this doctrine that they professe the Tenet of Transubstantiation was lately receiued into the Church for a point of faith Nota. Vnum addit Scotus quod minimè probandū quod ante Lateranense Concilium non fuisse dogma fidei Bellar. lib. 3. de Euchar cap. 23. Scotus tels vs that before the Councell of Lateran Transubstantiation was not beleeued as a point of faith This did Bellarmine obserue as a thing remarkeable Suar. in 3. Thom. in Enchar disp 50. Sect. 2. p. 602 and Suarez his fellow Iesuite protesteth the Schoolemen which teach the doctrine of Transubstantiation is not very ancient ought to be corrected such as Scotus was It is confessed then that Scotus and other Schoolemen did acknowledge Transubstantiation for 〈◊〉 doctrine and it is most probable that such Schoolemen liuing not long after the Councell of Lateran where that doctrine was decreed for a point of faith best vnderstood the Tenets of those times In like manner Durand and some of his fellow Schoolemen after him professed openly that the materiall part or substance of the Sacramentall bread was not conuerted These testimonies are so true and euident to the world that Bellarmine doth confesse and auoid that saying of Scotus with à minimè probandum c. it must not be allowed and as touching Durand he answereth his doctrine is hereticall Bellar. de Euchar lib. 3. cap. 13. but he is no heretique because he is ready to submit to the iudgement of the Church To let passe Whicleffe the Waldenses and others who were condemned for heretiques for professing the same doctrine Durand in 4 Sent. dist 10. q. 1. num 13. Their owne Proselites Hostiensis and Gaufridus tell vs that there were others in those daies who taught the substance of bread did remaine and this opinion say they was not to be reiected If we descend to this last age their owne learned Tonstall professeth that the beleefe of Transubstantiation within lesse then 500 yeares was a matter of indifferencie not an Article of faith Of the manner and meanes of the reall presence how it might bee either by Transubstantiation or otherwise perhaps it had beene better to leaue to euery man that would bee curious to his owne coniecture De modo quo id fieret fortassè Satiùs erat curiosū quemque relinquere coniectura sicut liberum fuit antè Concilium Lateranse Tonstall de Enchaer lib. 1. p. 46. Eras Annot. in Corinth 7. as before the Councell of Lateran it was left and lastly there owne Erasmus concludes with à serò definiuit Ecclesia c. It was late ere the Church defined Transubstantiation Since therefore the Protestant faith touching the Spirituall and Sacramentall participation of Christs body was generally taught and beleeued in the former and the latter ages since the doctrine of Transubstantiation hath no Vnitie amongst the Romish Authors no Vniuersality amongst the ancient Fathers no certainty in the Sacred Scriptures Saint Austins confession shall be my conclusion Siuè de Christo siuè de Ecclesia siuè de quacunque aliâ re quae pertinet ad fidem vitam que nostram non dicam nos nequaquam comparandi ei qui dixit sed fi Angelus de coelo vobis anuntiauerit preter quam quod in Scripturis Legalibus Euangelicis accepistis Anathema sit Aug. Contr. liter Petil. lib. 3. cap 6. Whether concerning Christ or his Church or any thing that appertaineth to our faith and life I will not say if we who are no way to bee compared to him that so spake but if an Angell from heauen shall preach vnto you any thing besides that you haue receiued in the Legall and Euangelicall Scriptures let him be accursed PARAG. 3. Priuate Masse Si quis dixerit Missas in quibus solus sacerdo Sacramētaliter communicat esse illicitas ideoque abrogandas Anathema sit Cōcil Trident. can 8. IT is decreed by the Councell of Trent If any shall say that Masses in which the Priest alone doth Communicate are vnlawfull and therfore ought to be abrogated let him bee accursed Here is a Curse proclaimed against all or any that shall condemne Priuate Masse as vnlawfull and herein the Protestants stand in danger of a Cursing Councell for it is an Article of the Reformed Church Priuate Masses Artic. of Ireland Art 100. that is the receiuing of the Eucharist by the Priest alone without a competent number of Communicants is contrarie to the institution of Christ and the practise of the Primitiue Church and hence it will follow that Priuate Masse is vnlawfull and therefore to be abrogated Now hee that curseth vs curseth Christ that ordained it and God that commanded vs to obserue it It was the answer in the like case made by a right Reuerend and learned Prelate of our Church B. Bilson the difference betweene Chri. Subiect Antichri Rebel pag. 657. If wee haue altered any part of Christs Institution Curse on in Gods name and let your Curses take effect but if the celebration of our Mysteries be answerable to his will and word that first ordained them You curse not vs whom You would hurt but him that your cursed tongues cannot hurt which is God to be blessed for euer The Communion which is vsed together with Priest and people in our Church is deriued from Christ himselfe for
idolatrie Erasmus Vnto Saint Hieromes time those of the true Religion would suffer no Image neither painted nor grauen in the Church no not the picture of Christ Cornelius Agrippa The corrupt manners and false Religion of the Gentiles hath infected our Religion brought into the Church Images and pictures with many ceremonies of externall pompe none whereof was found amongst the first and true Christians Wicelius I confesse it doth griue me that vnder pretence of I know not what Dulia it is affirmed that one may and ought to honour with adoration the Saints and their Images The Fathers of the ancient Church haue taught the people that they must honour but not worship the Saints Chemnit exaÌ„ de Imag. p. 41. The Councell of Frankford It is not to be found that any of the Patriarckes and Prophets or Fathers did adore Images but the Scriptures crie out to worship one Image God and him onely to adore and glorifie and the Fathers of the Primitiue Church did forbeare the adoration of Images as it appeares by Epiphanius and Augustine And others who reckon the worshippers of Images amongst the Symonians and the Carpocratian heretiques and this was the approoued doctrine deliuered and decreed by three hundred Bishops in the yeare 794. From this confession a doubt will arise touching the lawfulnesse of making Images viz. for that end to adore them and another doubt will follow adoration in what manner it ought to be extended to the Image or restrained Touching the first Bellarmine saith Bellar. de Relig Imag. Sanct. lib. 2. c. 7. It is proued by the Diuine Law that Images were not absolutely forbidden by reason the brazen Serpent c. were made by Gods command He that professeth they were not absolutely forbidden implies they were in a manner forbidden or rather that there is no place of Scripture that commands the contrarie for adoration which an Article of faith doth require but the Cardinals reason that the making of them is not absolutely forbidden by the Law of God because God commanded Images to be made seemes to bee no reason for the Iewes could answer God did lay a generall command vpon men and not vpon himselfe besides that plea for Images which the Cardinall makes was the ancient Apologie which the Idolaters vsed for their Images in the first ages Tertullian puts the question and returnes an excellent answer which may serue for him and vs. Sed dit quidam c. cur ergo Moses in Eremo simulachrum Serpentis ex aere fecit benè quod idem Deus lege veâ—â—â—it similitudineÌ„ fieri extraordinarie praecepto Serpentis similitudinem interdixit Si cundem Deum obsernas habes legeÌ„ eius Ne feceris similitudinem si praeceptum factae postea similitudinis respicis tu imitare Moysen Ne facias aduersus legem simulacrum aliquod nisi tibi Deus iusserit Tertul. lib. de Idolat p. 618. Some will obiect why did Moses make the Image of the brasen Serpent in the Wildernes well and good one and the same God hath by his generall Law forbidden an Image to be made and also by his extraordinarie and speciall commandement an Image of a Serpent to be made If thou be obedient to the same God thou hast his Law make thou no Image but if thou haue a regard to the Image of the Serpent make not any Image against the Law vnlesse God command thee as he did Moses and thus briefly concerning the making of them Concerning the worship of them the same Cardinall tels vs Nos cum Ecclesiâ asserimus c. Wee affirme with the Church that the Images of Christ and his Saints are to be honoured so that there bee no confidence placed in them nor nothing requested of them nor no Diuinity be conceiued to bee in them but that they be honoured onely for themselues whom they represent and thus by Bellarmines reasons the making of Images is not absolutely forbidden and the adoration of them is but conditionally permitted and surely I could wish they were absolutely forbidden by them till those conditions were rightly and truely performed by the ignorant and Lay people for I will not slander them it is the confession of their owne Church men that there are many of the rude and ignorant which worship the very Images of wood or stone Polyd. Virgil. de Inuent lib. 6. c. 13. or marble or brasse or pictures painted vpon the wals not as figures but as if they had verily sense and doe put more trust in them then they doe in Christ or other Saints to whom they are dedicated Neither is this any new complaint for this latter age Gab. Biel in Can. Lect. 14. for Gabriel Biel there owne Schooleman complained before Luthers daies that the blockish errour of certaine people was so great and they were so affected to Images that they thought some diuine grace or Sanctitie resided in them by which they were able to worke miracles and giue health and for that cause they worshipped them to the end they might obtaine some such benefit at their hands and that we may further know that none of Bellarmines conditions are performed in the worshipping of Images Cornel. Agrippa de vanit c. 57. Their owne Cornelius Agrippa declares the peoples demeanour and carriage towards them in the Roman Church in this manner Wee bowe our heads to them wee kisse them we offer lights to them we hang vp gifts we apply miracles and buy pardoÌ„s of them to conclude we goe a pilgrimage to them we make vowes vnto them we inwardly worship them as well as outwardly neither can it be vttered with how great superstition I may not say Idolatrie the rude and ignorant are nourished in Images the Priests winke thereat and reape thereby no small gaine to their purses The conditions then are confessed to bee broken but withall heere wee finde the case of Demetrius he made siluer shrines and brought no small gaine to the craftsmen and thereupon hee cryeth out Acts 19.25 Sirs you know that by this craft we haue our wealth nor that onely but if these things should be denied the Temple of the Great Diana would bee despised whom all the world worshippeth Here is a true Modell of the Romane Church she causeth Images to be made she drawes from them no small aduantage nor that onely but if they should condemne their worship being published for an Article of faith other Articles would bee questioned and the Church of Rome would bee disesteemed whom all the world admireth Since therefore the worship of Images wants the vniuersalitie and consent of Fathers in the Primitiue Church since they haue no foundation no footstep in the Word of God by the confession of their owne Church Saint Austins confession shall be my conclusion for this Article of Faith If wee or an Angell from heauen preach vnto you any thing concerning faith and life besides that you haue receiued in the
Legall and Euangelicall Scriptures let him bee accursed PARAG. 8. Indulgences IT is the Tenth Article of the Romane Creed I must firmely auouch that the power of Indulgences was left by Christ to the Church and I affirme the vse thereof to be most wholesome for Christs people This doctrine was proclaimed by the Councell of Trent Cum Potestas conferendi Jndulgenti as à Christo Ecclesiae concessa sit atque huiusmodi potestatem sibi tradita c. Concil Tridenâ— Sess 25. DecretuÌ„ de Jndulgentijs where it was likewise declared that whereas Christ did leaue Indulgences to the Church and the Church did vse that diuine power so granted in ancient times therefore the sacred Councell doth teach and command them to bee retained in the Church and condemne all them with a curse which either terme them vnprofitable or denie the Churches authority to grant them A reason no doubt sufficient for the Church of Rome to grant them and to lay Anathema vpon all such as shall denie them since Christ did first ordaine them and the Ancient Fathers did exercise that power committed to them by Christ but when we come to examination of Witnesses notwithstanding the Popes Creed and the Councels Decree it will bee found that neither Christ nor the Primitiue Fathers euer knew much lesse exercised such pardons and Indulgences as are now daily practised in the Church of Rome In the Primitiue Church when the Christians had committed any capitall and heinous offence for feare of persecution either in deniall of their faith or in sacrificing vnto Idols the parties were inioyned a seuere and long Penance the rigour of this punishment the Bishops and Pastors of their seuerall congregations had power if they saw cause to mitigate at their discretion which mitigation or relaxation of punishment was called by the name of Pardon or Indulgence This doctrine was deriued from Saint Paul who released the incestuous Corinthian from the bond of excommunication vpon his humiliation and serious repentance and writes vnto the Corinthians that they should doe the like and receiue him againe to their communion least he should be swallowed vp with immoderate griefe and this manner of Indulgence was ancient and continued long in the Church and of this there is no question Indulgentia propriè est absolutio Iudiciaria annexam habens solutionem ex Thesauro Bellâ—â—de Jndulg lib. 1. cap 5. The Indulgence in the Romane Church is an absolution from the guilt of temporall punishment by the application of the merits of Christ and his Saints which merits are termed Thesaurus Ecclesiae the Treasurie of the Church and this common Treasury of satisfactions is applyed to dead soules burning in Purgatory Thus Indulgences which were first vsed for mirigation of punishments are now reduced to priuate satisfactions and that which was formerly left to the discretion of euery Bishop in his owne Dyoces to dispense with summum Ius the extremity of the Law is now transferred wholy to the power and authority of the Pope nor that onely for some few yeares imprisonment in this life but for thousands of yeares in Purgatory after death insomuch that whosoeuer in the state of Grace shall say seuen prayers before the Crucifix Horae beatae Maria Virg secundum vsum sacruÌ„ and seuen Pater-Nosters and seuen Aue-Maries shall attaine six and fiftie thousand yeares of pardon fourteene thousand granted by Saint Gregory fourteene thousand by Nicholas the First and eight and twenty thousand by Sixtus the Fourth These and the like Indulgences were trained vp in the Schoole of Demetrius which brought no small benefit to the Pope and Clergie and therefore their owne Schoolemen Greg. de Valent cap. 2. Gregorie de Valentia termes them but a kinde of godly deceit wherewith the Church doth drawe men vnto some kinde of actions of deuotion euen as a Father when he moueth a little childe to runne promiseth him an apple which notwithstanding he doth not giue him But I will proceede to the publication of Witnesses whereby it shall appeare by the euidence of their owne Learned men that this point of faith hath no more Antiquity and consent of Fathers and Schoolemen in the Romane Church then the Articles before confessed De Jndulgentijs pauca dici possunt per certitudinem quia nec scriptura expresse de ijs loquitur sancti etiam Ambrosius Hilarius c. minime loquutur de Indulgentijs Durand 49. Sentent dist 20. q. 3. Indulgentiae authoritate Scripturae no innoture nobis sed authoritate Ecclesiae Romanae Romanorum Pontificum quae maior est authoritas Prier contr Luth. pro Indulg Difficile est modum Jndulgentiarum fundare authenticè in Scriptura Sacra c. Maior 4. d. 2. q 3. Durand Little can bee said of any certainty or as vndoubtedly true of Indulgences and pardons seeing the Scriptures speake not expressely of them neither the Fathers as Augustine Hillarie Ambrose Hierome c. Siluester Prierias Pardon 's are not knowne to vs by the authority of the Scriptures but by the authority of the Church of Rome and the Popes which is greater then the authoritie of the Scriptures Maior It is hard to ground the manner of Indulgences authentically in Scriptures in token of which the three first Doctors of the Church haue spoken but little Roffensis Bishop of Rochester It is not sufficiently manifest from whom Indulgâ—nces had their Originall Roffens Quamdiis nulla fuerat de Purgatorio cura nemo quaesiuâ— Indulgentias nam ex illo pendet omnit Indulgentiarum aesti matio caeperunt igitur Indulgentiae postquam ad Purgatorij cruciatus aliquaÌ„dò trepidatum erat Roffens art 18. contrà Lutherum Of Purgatorie there is very little or no mention amongst the ancient Fathers but after Purgatorie began to terrifie the world and after a while men had trembled at the torments thereof Indulgences began to be in request as long as Purgatorie was not cared for there was no man sought for Pardons for the whole price of pardons hangeth on Purgatory take away Purgatory and what shall we neede of Pardons harum vsus in Ecclesia serò receptus Alph. contr heres 8. verbo Jndulgentia Alphonsus a Castro There is nothing in Scripture lesse opened or whereof the Ancient Fathers haue lesse written then of Indulgences and it seemes the vse of them came but lately into the Church Antoninus There is not any expresse testimonie for proofe of Indulgences De Indulgentijs nâ—l expressè habemus in sacra Scriptura nec etiam c. Anton. part 1. ut 10 cap. 3. in principio De ortu JndulgentiaruÌ„ si certitudo habere possit veritatis indagandae opeÌ„ ferret verum quia nullâ—e Scripturae Sacra nulla priscorum Doctorum Graecorum aut LatinoruÌ„ authoritas Scripta haec ad nostram de duxit notiâ—iam Caiet opus 15. c. 1. Neque mirum videri debet si authores anti quiores non multos habemur qui
for contention a wood of theeues e Canus li 3. c. 2 a shop of heretiques imperfect doubtfull obscure f Gladius delphicus Regula Lesbia calceus vtrique pediaptus folis Sybillae Sphyngiâ— aenigmata materia litis full of perplexities And saith Pigghius as one hath truly and merrily said the Scripture is like a nose of waxe f Turrianus aduersus Sadeclum pa. 99. g Luâ—us Praedonum officina haereticorum g Charon de tribus vertitatibus p. 220. h Jmperfecta dubia obscura ambigua perplexa h Lessius in consult que fides sit capescenda Ration 11. p. 127. p. 128. Sunt Scripturae vt non minus verè quum festiue dixit quidam velut nasus cereus qui se horsuÌ„ illorsum quamcunque volueris partem trabi retrahi fingique facile permittit Piggh. Hierarch li. 3. cap. 3. that easily suffereth it selfe to bee drawne backward and forward to bee moulded and fashioned this way and that way and howsoeuer yee list What further need haue we of witnesses behold you haue heard their blasphemy It is no wonder that Robertus Tuitiensis cryed out before the Pope Eras de rat conc l. 3. Fie vpon Peter Fie vpon Paul when these men dare deliuer such accursed speeches against the whole body of the Scriptures Certainely the Archangell contending with the diuell durst not bring against him such railing accusations as these men contending with vs haue brought against the truth of God and his heauenly word If wee cite the Fathers they are sleighted by them or reiected as counterfeit if wee cite Berengarius the Waldenses and the like they are charged with heresie and therefore their testimonies are not authenticall if we produce their owne Doctors and Schoolemen as Testes veritatis witnesses of Gods truth in the bosome of a corrupt Church these men say they are Catholique Authors but they stand not Recti in Curiâ they are too lauish of their tongues and therefore they must be purged If we cite the Scriptures they answer they are vnperfect they are a subiect of debate and contention a couert for theeues and a shop for heretiques Giue me leaue therefore to vse the words of Campian Camp Ret. 2. Can I imagine any of you to be so stuffed in the nose that being forewarned cannot quickely smell out this subtile iugling Can these men challenge succession in person and doctrine from Christ and his Apostles can they vaunt of the generall consent of all the Fathers can they glory in the vnitie and vniuersality of all Romish proselites in their owne Church when they come to the tryall of their cause will they decline the Scriptures as vnperfect the Fathers as counterfeit the Protestants as hereticks and their owne writers as erronious If these men would maintaine no other Tenet but this alone The Scripture is vnperfect they shall neuer bee able to prooue their doctrine Apostolique nor their Church Catholique but to waue the Scriptures and Fathers and writers as vnperfect and yet to crie out with the father of lyes All is mine this is a proper peece of policie to delude the ignorant and deceiue their owne soules For the truth is howsoeuer they pretend that the sound of their Romane faith goeth throgh the world yet the emptiest vessels make the greatest sound there silencing of Scriptures and purging of learned writers argues a distrust in their own cause and a feare lest the truth should appeare nay more Chrys in opere imperfecto Homil. 44. S. Chrysostome rightly obserued the like practise amongst the hereticall priests in his dayes and giues a further reason why the priests led the people by an implicit faith and shut vp the gate of truth Chrysost in Opere imperfect Homil. 44. For saith hee they know that if the Truth be once layed open their Church shall be forsaken and they from their pontificall dignitie shall be brought downe to the basenesse of the people This reason is so truly accomplished amongst the Romanists in these dayes Scomberg that their owne Cardinall as I haue shewed withstood the reformation of knowne errors in the Romane Church especially for this cause lest it should endanger the whole state of the Romane Church Sect. 15. Our chiefest Aduersarie Cardinal Bellarmine testifies the truth of our doctrine in the principall points of controuersie betwixt vs. BVt admit our Translation of the Scriptures were vnperfect the Fathers doubtfull the Romish writers not refined by the Inquisitors for weightie reasons best knowne vnto themselues were to bee reiected yet I hope they will giue vs leaue to produce such writers against whom they take no exception I will present vnto them their owne Cardinall Bellarmine who I thinke was the first and best that wrote the whole body of Controuersies on their side let him I say be conuented and examined without partialitie and it shall appeare vpon a reuiew that in the principall points of difference betwixt vs he is inforced to confesse the antiquitie and safety of our doctrine and plainely to acknowledge the vncertaintie and nouelty of his owne First touching the vncertaintie of all the Trent Sacraments it is Bellarmines confession Bell. de Iustif l. 3. c. 8. None can be certaine of the certaintie of faith that he doth receiue a true Sacrament because it depends vpon the intention of the Minister and none can know another mans intention Touching the succession in person it is Bellarmines confession Idem de Milit Eccles ca. 10. There is no certaintie of ordination because the Sacrament of Orders depends vpon the intention of the Ordeyner Touching Transubstantiation it is Bellarmines confession Idem de Euchar lib. 3. cap. 23. it is not improbable that there is no expresse place of Scripture to prooue it and it may bee doubted whether the Text will beare it Touching Priuate Masse it is Bellarmines confession JdeÌ„ de Missa li. 2. cap. 9. cap. 10. That is a more perfect and lawfull Masse wherein priests and people communicate together Neither is there any expresse mention amongst the ancients where none did communicate but the Priest alone but by coniectures Touching our prayer in a knowne tongue it is Bellarmines confession in the Primitiue Church when the Christians were but few Idem de verâ—o Dei li. 2. cap. 16. they did all sing and answer one Amen at the time of diuine Seruice Touching our Communion in both kinds Idem de Euchar l. 4. c. 24 it is Bellarmines confession Christ did institute in both kinds and the ancient Church did administer vnder both kindes but the multitude increasing the inconuenience appeared more and more and by degrees the vse of both kinds ceased Touching our two Sacraments it is Bellarmines confession Jdem de Sacrament in genere li. 1. c. 9. As for baptisme and the Eucharist the thing is most euident concerning the other fiue it is not so certaine
persons and worse then Infidels which vnchristian speeches dipt in lye and gall giue vs iust cause to say with Austen Quotidiana fornax nostra aduersariorilingua Aug. Confess lib. 10. c. 37. Our daily fornace is our aduersaries tongue It cannot bee denied that the reformed and the ancient Romane Church are two Sisters both descended from one and the same Catholike and vniuersall Mother of vs all but when the world shall vnderstand that the Romish Sister hath lost her breasts or at least-wise giueth her Children little or no sincere milke out of her two breasts the two Testaments when the world shall plainely discerne that shee doth daily practise spirituall fornication with the inhabitants of the earth when it shall be witnessed by her selfe that her Sister hath kept her first loue and continued her ancient birth-right from the time of the Apostles to the dayes of Luther Will it not seeme a strange folly or a wilful madnesse to quarrell with her Sister because she will not follow her vnknowne wayes and go a whoring after her inuentions If for no other cause yet for this alone because she played the Harlot her Sister might better iustifie a separation from her then to retaine fellowship with her lewdnesse It is the counsell of the Prophet Hos 4.15.17 If Ephraim be ioyned to Idols let him alone If Israel play the Harlot let not Iuda sinne Babylon was a true Church with which sometimes the religious did communicate but after it was more depraued the faithfull are commanded to go out of her and for that cause Abraham was commanded to go forth of Caldea wherein hee was borne because the inhabitants of the countrey were idolators and the Hebrewes were led out of Egypt by Moses and Aaron because the Egyptians were giuen to vaine superstitions such is our departure from the Church of Rome or rather from the errours of that Church that hath departed from her selfe and for that cause Non fugimus sed fugamur we left her vnwillingly not voluntarily That we bee not partakers of her sinne Reu. 18.4 and that wee receiue not of her plagues That saying of Erasmus was no lesse true then wittie who being demanded of the Duke of Saxonie what was Luthers capitall offence that stirred vp so many opposites against him made answer Luther had committed two great sinnes for he had taken away the Crowne from the Pope and had taken downe the belly of the Monkes and surely setting aside the Popes Lordlines and the luxurie of Priests it shall appeare there is no such cause why she should breathe out Anathemas Curses Excommunications with a Tradatur Satanae let her Sister be deliuered to Satan There is no such cause why shee should daily entertaine Iewes into her bosome when a poore Christian soule a beleeuing Protestant may not approch to her sanctuary for feare of the Inquisition Nobis non licet esse tam disertos The children of this world are wiser in their generation then wee professe our selues to be For as touching the twelue Articles of the Apostles Creed which are the maine parts of the Christian Truth Hoochers Ecclesiasticall Politis and wherein the Church of Rome doth still persist we gladly acknowledge her to bee of the family of Iesus saith Hooker and that which Saint Paul witnessed of the Israelites that in one respect they were enemies Rom. 11.28 but in another they were beloued of God so likewise as concerning the word of God and the Apostles Creed we giue the Church of Rome her due but in another respect as she hath created twelue new Articles and coyned new expositions vpon the old farre different from the doctrine of the Apostles as she depends vpon customarie Tenents which makes their chiefe claime by Tradition as shee relyes vpon the Church for the last resolutiō of faith as she maintaineth and practiseth manifest and manifold Idolatrie as she derogateth from the high price of our Redemption by adding their owne merits and satisfactions to the Merits of Christ as she aduanceth the Pope for the Lord Paramont aboue all that are called Gods In these and many like respects we say her Tenure is meane and base her Tenets are subiect to alienation her Articles are euidences of an vnknowne Truth her vnwritten verities are prescriptions within the memorie of man her Title is vsurpation her confidence is presumption her deuotion is superstition and shee her selfe a professed enemy to the Gospell Sect. 2. The occasion of the contention betwixt the Churches originally proceeded from the Romanists by their owne confession BVt before we enter into the debates and differences of these times it will not be amisse to looke backe and examine the cause of this great calamitie and distraction in the Christian Church and to inquire by whom and what meanes this bitter contention is fallen out betwixt two Sisters Cassander a learned Papist tooke speciall notice that these two sisters were fallen asunder euen to the diuiding of the houshold hee obserued the Author of those fresh bleeding wounds and accordingly as an eye-witnesse of those differences protesteth openly that the fault is to bee layed vpon those which being puffed vp with vaine insolent conceits of their Ecclesiasticall power Cassand Consult 56. 57. proudly and scornefully contemned and reiected them which did rightly and modestly admonish the reformation If we shall further inquire of him what remedy to apply to such incurable diseases he professeth seriously that the Church can neuer hope for any firme peace vnlesse they begin to make it which haue giuen the cause of that distraction If we further presse him for his aduise how to procure that Peace from them which first occasioned the falling off he replies and confidently assures vs that this cannot be effected vnlesse those which are in place of Ecclesiasticall gouernment would be content to remit some thing of their too much rigour and yeeld somewhat to the peace of the Church and hearkening vnto the earnest prayers and admonitions of many godly men will set themselues to correct manifest abuses according to the rule of diuine Scriptures and the Primitiue Church from which they haue swerued Here is a plaine confession of a learned Romanist that many abuses are crept into the Romane Church here is likewise an acknowledgement of a distemperature that proceedeth from the head and we know when the head is distempered commonly the whole body is out of order Now to rectifie these abuses he prescribes a Rule which is the holy Scriptures and he sets before vs an ancient patterne for our instruction which is the Primitiue Church If the Scripture be the rule of Truth and the ancient doctrine be the patterne of a true Church how can our Religion bee charged with heresie which professeth the Scripture to be the sole rule of faith or how can it be iustly accused of Noueltie as deriued from Luther when it is a Canon published for the direction of Preachers and Pastors
inuenitur in Canone Bibliae It is not expressed in the Canon of the Bible Patet quod ille modus sit possibilis nec repugnat rationi nec authoritati Bibliae imò facilior ad intelligendum rationabilior quam c. In 4. Sentent q. 6. ar 1. Cardinall de Alliaco That manner which supposeth the substance of bread to remaine still is possible neither is it contrarie to reason nor to the authoritie of the Scriptures nay it is more easie and more reasonable to conceiue if it could accord with the determination of the Church Hactenus Mattheus qui solus Testamenti noui meminit neque vllum hîc verbuÌ„ posituÌ„ est quo probetur in nostrâ Missa veram fieri carnis sanguinis Christi praesentiaÌ„ I. Fish contrà capt Babylonicam N. 8. O. I. Fisher Bishop of Rochester Hitherto Saint Matthew who onely maketh mention of the new Testament neither are there any words here written whereby it may bee proued that in the Masse is made the very presence of the body and bloud of Christ and lastly he concludeth Non potest igitur per vllam Scripturam probari it cannot be proued by any Scripture Durand Benedixit benedictione caelesti virtute verbi qua conuertitur panis in substantiam corporis Christi c. Durand in Rational l. 4. c. 41. Christ blessed the bread by his heauenly benediction and by vertue of that word the bread was turned into the substance of Christs body and saith he Tunc confecit cum benedixit He then made it when he blessed it Odo Cameracensis Christ blessed the bread Benedixit fuii corpus fecit qui prius erat panis benedictione factus est caro non enim post benedictioneÌ„ dixisset Hoc est corpus meuÌ„ nisi in Benedictione fieret corpus suuÌ„ Odo in Canonem Dist. 4. and then made that his bodie which was first bread and so by blessing it became flesh for otherwise he would not haue said after he had blessed it This is my body vnlesse by blessing it he had made it his body Cardinall Caietan That part which the Gospell hath not expressed Quod Euangelium non explicauit expresse ab Ecclesia accepiâ—ius viz. conuersioneÌ„ panis in corpus Christi Caiet 3. 7 75. ar 1. Christoph lib. de Cap FontiuÌ„ de correctione Theolog. Scho. Lege Christophorum fol. 11. 41. 87. â—8 23. 63. 58. Fol. 7. 9. c. viz. the conuersion of the bread into the bodie and bloud of Christ we haue receiued expresly from the Church Christophorus Archbishop of Caesarea Before the words This is my body were vttered by Christ if the bread by benediction had not beene his bodie that proposition had not beene true for when Christ said Take ye eate ye if at that time the bread by benediction were not changed it will follow that Christ did command his Disciples to take and eate the substance of bread and so we must denie the Article of Transubstantiation therefore it is most certaine that Christ did not consecrate by those words neither were they any part of consecration and in this opinion both the Councell of Trent and all writers did agree till the late times of Caietan that Christ did consecrate the bread by blessing it and therefore we conclude this for an infallible truth to which both Scriptures and Councels Secundò dicit Scotus non extare locum vlluÌ„ Scripturae tam expressuÌ„ vt sine Ecclesiae determinatione euidenter cogat Transubstantiationem admittere atque id non est omninò improbabiâ—e Nam etiamsi Scriptura tamen merito dubitari totest cuÌ„ homines doctissimi acutissimi qualis inprimis Scotus suit contrartuÌ„ sentiunt Bel. de Euchar. lib. 3. c. 23. and all Antiquitie yeeld an vndeniable testimony and consent that the words This is my body are not the words of coÌ„secration nor consequently the cause of Transubstantiation Cardinall Bellarmine It is not altogether improbable that there is no expresse place of Scripture to proue Transubstantiation without the declaration of the Church as Scotus said for although the Scriptures seeme to vs so plaine that they may compell any but a refractarie man to beleeue them yet it may iustly bee doubted whether the Text bee cleare enough to inforce it seeing the most acute and learned men such as Scotus was haue thought the contrarie Thus the learned Cardinall who at first did confidently affirme that the words This is my bodie were of the essence of the Sacrament and did effect that which they did signifie Vpon the examination of witnesses of his owne side confesseth Merito dubitari potest c. It may iustly bee doubted whether the Scriptures doe prooue the bodily presence and wee all know and confesse that a doubtfull opinion cannot be made an Article of faith from which coÌ„fessions I may truly infer If the consecrated bread be neither transubstantiated by Christs benediction before those words were vttered as Aquinas the Romane Catechisme and the Masse Priests commonly affirme nor by the words This is my body vttered after the Benediction as the Archbishop of Caesarea Cardinall Caietan and others doe affirme then certainely there are no words in Scripture to proue Transubstantiation for an Article of beleefe I proceed from Scriptures to Fathers Alphonsus à Castro was a diligent reader and obseruer of the ancient Fathers De Transubstantiatione panis in corpus Christi raraenim antiquis Scriptoribus mentio Alphon. lib. 8. contra heres verbo Indulgentiae yet after great studies and long search in their writings returnes this answer Of the conuersion of the body and bloud of Christ there is seldome mention in the ancient Fathers And the reason is giuen by another learned writer of his owne side Jn Primitiua Ecclesia de substaÌ„tia fidei erat corpus Christi subspeciebus contineri tamen non erat de fide substantiam panis in corpus Christi conuerti factâ consecratione illinc recedere Ioh. Yribarne in 4. d. 11. q. 3 disp 42. Sect. 1. In the Primitiue Church it was beleeued for a point of faith that the bodie of Christ was contained vnder the formes of bread and wine but it was not beleeued as a matter of faith that after consecration the substance of the bread was conuerted into the body of Christ and howsoeuer our Aduersaries pretend antiquitie and vniuersalitie of Fathers for their doctrine yet Saint Austin is so wholly ours in this point that Maldonat the Iesuite noting his exposition vpon those words of Scripture The Fathers haue eaten Manna and are dead c. makes this confession I am perswaded that if Saint Austin being so great an enemy to heretiques Hoc dico perswasum me habere SanctuÌ„ Augustinumsi nostrâ suissot â—tate longè aliter sensurum fuisse hominem omni haereticoruÌ„ generi inimicissimum cum videret ad eundem ferè modum Caluinistas hunc illum D. Pauli
duo sola Sacramenta in Euangelijs maenifesté tradita legimus Bessa de Sacram. Euchar for he fully concludeth with the Protestants We reade of two onely Sacraments which were deliuered vs plainely in the Gospell I need not insist much vpon the deniall of the certaine and definite number of seuen Sacraments knowne to the Fathers for Cardinall Bellarmine by way of preuention giues vs to vnderstand that The Protestants ought not to require of them to shew the number of seuen Sacraments either in Scriptures or Fathers Non debere adversarios petere vt ostēdamus in Scripturis aut Patribus nomen Septena rij numeri Sacramentorū Nam nec ipsi ostendere possunt nomen binarij vel ternarij vel quaternarij Scriptura enim Patres non c. Bellar. de effectu Sacr. lib. 2. c. 24. Satis esse debet quod Patres in varijs locis aut certè varij Patres eiusdem aetatis omnium septem Sacramētorum alicubi meminerint Idem ca. 27. for that we cannot shew the number of two nor three nor foure besides it is sufficient saith he that the Fathers in diuerse places and diuerse Fathers of the same Age in some place make mention of those Sacraments The number therefore by our Adueruersaries confession is not to be expected in the Primitiue Church and therefore it is more to bee wondred why the Romane Church should impose the peremptorie number of seuen with a curse vpon al them that beleeue them not If the Fathers had made mention of the seuen Trent Sacraments onely although they had neuer mentioned the number of seuen there might haue beene some plea for the number also but when they call many things by the names of Sacraments which had a mysticall sence because they were types and figures of holy things nay more when they did insist sometimes in the number of two and so restrained the proper Sacraments of the Church to the definite number of two onely It is no way probable that those fiue Sacraments were of other account with them then other holy things which they called Sacraments for had the Fathers beleeued that those Sacraments had beene instituted by Christ as the Church of Rome doth they would of necessity concluded them for true and proper Sacraments of the Church and then without doubt the Fathers who were elegant in the application of such mysteries would haue easily found in them the mysterie of the number seuen Saint Ambrose in his Treatise of the Sacraments diuided into sixe bookes makes no mention but of two and in his first booke and first Chapter proclaimes to the beleeuers of his age De Sacramentis quae accepistis sermonem adorior I speake of the Sacraments which you haue receiued that is to say of those two Sacraments which the Church hath taught and declared vnto you and that you may rightly vnderstand what the Roman Church professed concerning the number of Sacraments in those dayes Quaedā pauca pro multu c. August de doct Christ li. 3. c. 9. Saint Austin tels vs Our Lord and his Apostles haue deliuered vnto vs a few Sacraments instead of many and the same in doing most easie in signification most excellent in obseruation most reuerend as is the Sacrament of Baptisme and the celebration of the body and bloud of our Lord and lastly concludeth them both in the number of two August de Symbol ad Catechum Haec sunt Ecclesiae gemina Sacramenta These be the two Sacraments of the Church Tunc demum planè sanctificari esse filij Dei possunt si vtroque Sacramento nascantur Cypr. li. 2. Ep. 1. ad Steph. If we looke beyond those times Saint Cyprian that blessed Martyr liued and dyed in the faith of two Sacraments onely Then saith he may we be throughly sanctified and become the children of God si vtroque Sacramento c. if we bee borne by both the Sacraments If we looke below them Fulbertus Bishop of Chartres shewes vs the way of Christian Religion Fulbertus Epist 1. is to beleeue the Trinitie and veritie of the Deitie to know the cause of his Baptisme and in whom duo vitae Sacramenta the two Sacraments of our life are contained And in the time of Charles the Great Sunt Sacramenta Christi in Ecclesiâ Catholica Baptismus corpus sanguis Christi Paschas de caena Domini Paschasius an Abbat speakes plainely and in few words These be the Sacraments of Christ in the Catholique Church Baptisme and the bodie and bloud of Christ And lastly Bessarion their owne Bishop of Tusculum professeth to all his Romish Proselites Wee reade of onely two Sacraments which were plainely deliuered in the Gospell These learned Doctors rested in the faith of two Sacraments in their dayes and yet notwithstanding called many things by the names of Sacraments Signa cum ad res diuinas adhibentur Sacramenta vocantur Aug de doct Christ l. 3. c. 6. and the reason is giuen by Saint Austin Signes when they be applyed to godly things bee called Sacraments and in this sort many rites ordinances in the Church are called Sacraments because they signifie some holy thing Aug. de bono coniugali cap 18. August in Psal 141. Aug lib. 4. de symbol c. 1. Aug. lib. 2. de pec merit remis ca. 26. Polygamie or marriage of many wiues Saint Austin cals a Sacrament as signifying the multitude of the Gentiles that should bee subiect to God Againe he termeth the signe of the crosse Exorcisme Holy bread giuen to the Catechumenists beginners in the faith by the names of Sacraments Alex. 1. Ep. 1. ca. 5. Pope Alexander the first Ambros li. 3. de Sacram. c. 1 Cypri Serm de lotion pedum Bernard de coena Domini cals Holy water a Sacrament Saint Ambrose Cyprian and Bernard cals Ablutio pedum washing of the Apostles feet a Sacrament Tertullian calleth the whole state of Christian faith a Sacrament Religionis Christianae Sacramentū Tertul. li. 4 contr Marcionem Sacramentū orationis Sacramentum esuritionis Sacramentū Scripturarū Sacramentū fletu◠Sacramentum sitis Hila. in Mat. Canon 11. 12. Canon 23. Saint Hilarie in sundry places speaketh of the Sacrament of prayer the Sacrament of fasting the Sacrament of the Scriptures the Sacrament of weeping the Sacrament of thirst And Saint Hierome speaking of the booke of the Reuelation tells vs there are in it Tot Sacramenta quot verba as many Sacraments as words All these and many like signes and mysteries were called Sacraments by the Ancients and yet are none of the seuen Sacraments which the Church of Rome holdeth so that if euerie ordinance called a mysterie or a Sacrament in Scriptures and Fathers make a true Sacrament they may decree seuentie Sacraments as well as seuen As these men therefore cannot denie there is mention of the number of two Sacraments in the Fathers and not of seuen so likewise we
August de Bapt. cont Donat. c. 3. but it is vncertaine whether Traditions and vnwritten verities deliuered from hand to hand hauing no foundation in the Scriptures do not varie from their first institution Sect. 11. The testimonies of our Aduersaries touching the greater safety comfort and benefit of the soule in the Protestant faith then in the Romish FRom the certaine way I will proceed to the safer way wherein it shall appeare that as our doctrine is more Catholique more stable and certaine so likewise it is more profitable more safe and fruitfull or to vse their owne phrase of greater merit euen by the testimonies of their best learned amongst themselues Looke vpon the all-sufficiencie of the Scriptures All those things are written by the Apostles saith Bellarmine which are necessarie for all men Bell. de verbo Dei noÌ„ scripto l. 4 c. 11. and which the Apostles preached generally vnto all And although this Cardinall will allow the word of God to be but a partiall not a total rule yet De verbo Dei lib. 1. cap. 2. saith he Regula credendi certissima tutissimaque est The Scripture is a most certaine and most safe rule of beleeuing So that it is a safer way to relye wholly vpon the word of God that cannot erre then vpon the Pope or Church which is the authoritie of man and may erre It is a safer way to adore Christ Iesus sitting at the right hand of the Father then to adore the sacramentall bread which depends vpon the intention of the Priest and may faile It is a safer way and wee liue more in safetie saith Austin if we giue all vnto God rather then if we commit our selues partly to ourselues and partly vnto God we will but it is God that worketh in vs to worke according to his good pleasure this is behoofefull for vs both to beleeue and to speake this is a godly this is a true doctrine that our confession may bee humble and lowly and that God may haue the whole Looke vpon the Communion in both kinds The Communion in both kinds and the Deane of Louaine will tell vs Cassand sub vtraque specie It were better the Communion were administred in both kinds in respect of the perfection thereof for it were more agreeable to Christs institution and it best agrees with the corporall feeding which is both in bread and drinke And saith Vasques Probabilior sententia seÌ„per mihi visa est eorum qui dicunt maiorem frugem gratiae ex vtraque c. Chamier de Euchar. l. 9. ca. 10. Cass ab vtráque specie Their opinion seemeth to vs more probable who say that greater fruits of grace are reaped by the Communion in both kinds then in one And saith Cassander Although the Communion in both kinds be not simply necessarie nor contrary to Christs precept yet it is much to bee preferred before the Communion in one kinde And their owne Schooleman Alexander â—b Hales professeth Though the order of receiuing in one kinde be sufficient Illa tamen quae est sub duabus est maioru meriti Alexand. Hal. in 4. Sentent q. 53 membr 1. yet the other of both kindes is of greater merit of greater fulnesse and power Priuate Masse Look vpon priuate Masse and it will appeare by a generall confession that the Communion of Priests and people together quod huius sanctissimi sacrificij vberior fructus proveniret c. is more safe and profitable then priuate Masse It is the confession of their great and generall Councel of Trent Concil Trid. Cap. 6. Can. 8. Optaret quidem c. The Councel could wish the people would communicate together with the Priest because it would be more fruitful more profitable the like confession is made by Mr. Harding Iewel Artic. 1. in Priuate Masse I denie not saith he but that it is more commendable and more godly on the Churches part Bellar. Quia Missae celebratio no solum ad sacrificium Deo offerenduÌ„ sed etiam ad populum nutriendum spirituali populo ordinatur proptereà ex hac parte negari non potest quin sit magiâ— perfecta legitima Mâ—sâ—a vbi communiâ—â—stes adsunâ— quam vbi desunt if many well disposed and examined would be partakers of the blessed Sacrament with the Priest and lastly Bellarmine himselfe is forced to confesse Because the celebration of the Masse is ordained not onely to offer Sacrifice to God but also the spirituall foode to the people therfore it cannot be denied Bellar. de Missa lib. 2. c. 10. that it is a more perfect and lawfull Masse where the Communicants are present then wherein the Priuate Masse the Priest alone receiueth Priests Marriage Looke vpon the Marriage of our Ministers and it will appeare by their owne confessions that it is the safer way to liue chastly in matrimony then by a single life to hazard their soules by Incontinencie In gestis Concil Basil lib. 2. Credo pro bo no salute animarum statutum vt non volentes continere possint contrahere quia experientia docente contrarios prorsus effectus sequitur Panor de Cleric Coning cap. cum Olim. It was the opinion of Aeneas Syluius afterwards Pope Pius Perhaps it were not the worst that many Priests were married for by that meanes many might be saued in married Priest-hood which now in barren Priest-hood are damned and Panormitan a great Canonist was sensible of the dangers that accompanied a single life and therupon resolues It were good and behoofefull for the soules of many if Priests might marrie because we finde by experience the Law of single life hath brought forth contrarie effects Cass de Celib Sacerd. Art 23. and Cassander who well vnderstood the life and conuersation of Priests proclaimes it to his Church If euer certes in these our daies the change of the Law of single life may be thought necessarie that those which cannot attaine to the perfect degree of chastitie may bee permitted to liue in the second degree of chast marriage Looke vpon our Prayer in a knowne tongue Prayer in a knowne tongue Aquinas Constat quod plus lucraiur qui orat intelligit quod dicit nam ille qui intelligit reficitur quantum ad intellectum quantum ad effectum sed mens eiâ—us qui non intelligit est sine fructu refectionis Si populus intelligit orationeÌ„ sacerdotis melius redu itur in DeuÌ„ deuotius respondet Amen Lyr. in 1. Cor. 14. and Aquinas their learned Schooleman tels vs It is manifest that he receiueth more benefit which prayeth and vnderstandeth what he saith for the minde of him that vnderstandeth not is without fruit and refection and Lyra was of the same opinion and withall giues a further reason If the people vnderstand the prayer of the Priest they are better brought to the knowledge of God and they answer Amen
Editione expunctus est docuit seclusa Ecclesiâ—e authoritate Verba illa Hoc est corpus meum ad veritatem hanc confirmandaÌ„ non sufficere Suarez Tom. 3. disp 46. §. Tertio the words This is my body doe not sufficiently prooue Transubstantiation what saith Paul the fift to this Deleatur let that passage be no more printed amongst Caietans workes Vdalricus Bishop of Augusta writes a whole Epistle touching the lawfulnesse of Priests marriage what say the Romanists to this Deleatur let that whole Epistle bee blotted out Bertram wrote a booke of the body blood of Christ opposite to the doctrine of Transubstantiation what say the Inquisitors to this Jud. Gaspar Quirâ—ga fol. 149. Jdem IbideÌ„ Totus liber penitus auferatur away with that whole booke Anselme or the author of the booke for baptizing and visiting the sicke saith Doest thou beleeue that our Lord Iesus Christ died for our saluation and that there is no means to be saued by our own merits Quiroga p. 149. Sandoual Roxas Anno 1612. what say the Inquisitors to this Deleatur let it not be spoken at the visitation of the sicke Cassan in Hymnis Eccl. p. 179. vt Cypr. Miserecordiam adeptus sum i. e. Miserecordiam merui Annotatio illa de vocabulo Merendi tota Deleatur Ind. Expurg Belg. p. 25. The word Merit saith Cassander amongst the Ancients is almost the same as to obtaine what say the Inquisitors to this doctrine Deleatur let that obseruation of the word Merit bee cleane strucken out Polydore Virgil saith almost all the Ancient Fathers condemned Images for feare of Idolatrie what say the Romanists to this doctrine Deleatur from the beginning of that Chapter to the leafe Index librorum Prohibitorum pag. 725. Lex per praesentes c. let it be blotted out Langus saith the substance of bread and wine remaine after Consecration what say the Inquisitors to this doctrine Deleatur Ind. Expurg Belg. fol. 70. from the pag. 179. to the pag. 199. let all bee blotted out Ferus saith Ridiculum est It is ridiculous that some will haue Cephas for the head In their latter edition printed at Rome 1577. they haue left out the words Ridiculum est and say some will haue Cephas for the Head Non oportet Christianos Ecclesia Dei derelictâ abire atque Angelos nominare Concil Laodic can 35. Binius Non oportet Christianos derelictâ Ecclesia Dei abire ad Angulos Merlin fol. 68. edit 1530. Crabbe fol. 226 edit Anno 1538 Lastly the ancient Councell of Laodicea decreed Anno 368. Wee ought not to leaue the Church of God and inuocate Angels In the same Councell published by Merlin and Crabbe by transmutation of a letter we are taught to say Wee ought not to leaue the Church of God and haue recourse to Angles or corners and thus are Angeli become Anguli Angels are become Angles or blinde corners least so faire an euidence of an ancient Councell should be produced against Inuocation of Angels But what these men haue gained by purging and razing of true Euidences their late Diuinity Reader at Louaine will giue his fellow Romanists a good account After I was appointed saith he to put in execution the tyrannicall decree of the Inquisitors Sed ô incredibilis in me Dei opt max. beneficentia post quaÌ„ expurgatorij Indicis quem tyrannisante Albano Benedictus Arias Montanuâ—in pioruÌ„ vircrum lucubrationes iniurias conceperat exequutor inter primos factus sexcentas coÌ„trà falsa doctrinae Pontificiae capita c. Henricus Boxhornius li. 3. de Euch. li. 3 Riuet c. 12. pag. 89. and had noted sixe hundred seuerall passages to bee spunged and blotted out which animaduersions of mine I wished I could haue washed away with my teares and bloud my heart at length being smitten and mine eyes opened by the mercie of my God I plainely perceiued abhomination in the Papacie an Idoll in the Temple Tyrannie in the commonwealth poyson and infection in Religion And thus this learned professor sometimes a votarie to the Church of Rome from the obseruation of those purging Indices makes protestation against their practises withal became a true conuert to the Protestant faith Sect. 14. Our Aduersaries conuicted of their defence of a desperate cause by their blasphemous exception against the Scripture it selfe VVHen therfore we see with the Louanian Doctor poyson in their Religion and tirannie in their common-wealth when we apparantly discerne the Abhomination of desolation stand in the holy place Mat. 24. let vs flie saith Chrysostome to the mountaines of the Scriptures But can any man be persuaded that these men after their purging and condemning all sorts of writers will at last come to the triall of the Scriptures Are we not all eye witnesses that Christ and his Apostles are called in question at the Popes Assises and there arraigned and condemned of obscuritie insufficiency in their Gospel Is not the sacred Bible ranked inter libros prohibitos Causabons answer to the Ep. of C. Peron pa. 38. hath it not the first place in the Catalogue of books prohibited doth not their owne Agrippa proclaime it to the shame of his own religion that the Inquisitors deale most cruelly with the Protestants concerning their triall by the Scriptures Agrippa de Vanit Scien c. â—6 For saith hee If the partie examined shall offer to proue his opinion by Scriptures then with swelling and angrie countenance they tell him that he is not now to deale with schollers in their Schooles but with Iudges before their Tribunall and therefore hee must answer directly whether hee will stand to the decrees of the Romane Church or not If hee refuse then they conclude saying they are not to dispute with him by arguments and Scriptures but with fire and faggot Now can any man imagine why these men should bee so angrie with Christ and his Apostles can they say the word of God is mutable and vncertaine or can they say it is subiect vnto alteration and neede an Index Expurgatorius No surely these are but peccadilioes small faults which are incident to Fathers Schoolemen and the Polemicall Authors of these times but you shall heare them speake in their owne sense a Caracteres mortui wherin they abound for I tremble to speake it a Lindan l. 3 Stroncatum c. 2. c. 6. b Littera mortua occidens The Scriptures say they are dead Characters a dead and killing letter b Idem Panopl l. 1. c. 22. without life c Muta inanis quae nec sentit nec intelligit which neither knowes nor vnderstands a meere shell without a kernell a nose of waxe a delphich sword c IdeÌ„ l. 5. c. 4. d Merum putamen sine nucleo a leaden rule a shoe fit for any foot Sybillas prophecies d Idem lib. 1. c. 6. Sphinx his riddles e Nasus cerous and matter
Touching faith and good workes it is Bellarmines confession Bell. de Justif l. 3. c. 6. The Protestants doe not deny but that faith and repentance are requisite that is a liuely faith and an earnest repentance and that without them no man can be iustified Lastly touching Iustification by faith onely it is Bellarmines confession Idem l. 5. c. 7. For feare of vaine glorie and by reason of the vncertaintie of our workes Tutissimum it is the safest way to relie wholly on the mercy of God I begge not of our Aduersaries the points in question betwixt vs but I wonder rather why they should send out such Anathemas and curses against all or any of those that denie their doctrine when as their best learned confesse that many principall points of their owne Religion yea many Articles of faith are neither ancient safe nor Catholike It is not the name of Catholique which they assume that makes good the Catholique doctrine neither is it the opinion of the great learning or the multitude on that side which must out face the truth for our Sauiour Christ doth especially note the members of his body by the name of a Little flocke Feare not little flocke Luk. 12.32 as if the paucitie of true beleeuers were the speciall Caracter of the true Church and as for the learned on that side You see your calling brethren saith the Apostle Not many wise men after the flesh 1. Cor. 1. 26. not many mightie not many noble are called And if our aduersaries list to assume all learning and knowledge vnto themselues I enuie not their great wisedome but I rather admire with wonder and pitie Mat. 11.25 and I thanke thee O Father Lord of heauen and earth because thou hast hid these things from the wise and prudent and hast reuealed them vnto babes And if our aduersaries please to reflect vpon their owne Religion they shall find likewise that the principall markes of the Romane Church were discouered and foretold long since by Christ and his Apostles that it should bee after the working of Sathan with all power and signes and lying wonders and wee know such miracles are the special caracters of the Roman Church The Spirit of God foresaw that their doctrine would consist in forginges not onely of Fathers of Councels of Schoolemen but of daily miracles in their Church and for this deceiueablenesse of vnrighteousnesse because they receiued not the loue of truth that they might be saued their iudgement was foretold and is now accomplished 2. Thess 2.11 God shall send them strong delusions and they shall beleeue lyes I list not to insist vpon such feyned miracles wrought either by their Priests or by their companions for lucre sake Aliquandò in Ecclesia fit maxima deceptio populi in miraculu fictis in Sacerdotibus Nich. Lyra in Dan. ca. 14. It is sufficient that their owne Schoolemen confesse it but I professe with Austin As they were necessarie before the world beleeued to induce it to beleeue so hee that seeketh to be confirmed by wonders now is to be wondred as most of all himselfe in refusing to beleeue what all the world beleeues besides himselfe Sect. 16. Our Aduersaries obiection drawne from the Testimomonies of pretended Martyrs of their Religion answered BVt obserue the cunning and policie of these men they are not contented to claime an interest in all ancient and orthodoxe Authors in behalfe of their Church but they would seeme to confirme the truth of their doctrine by the sufferings of Saints and testimonies of holy Martyrs Camp Rat. 10 Let vs ascend into Heauen by imagination saith Campian and there we shall find such as through martyrdome are as ruddie as the Rose and also such as for their innocencie while they liued do glister as beautifully as the white Lillies there may we see three and thirtie Bishops of Rome which for their faith were immediatly murdered one after another Thou shalt find that they liued here and dyed members of the Catholike Church I confesse the name of Martyrdome carries some shew in honor of the Church of Rome but the truth being weighed in the ballance of sinceritie it will appeare but a braggeful of froth vaine glorie for if those Martyrs and Bishops neither suffered for that faith at the time of their deaths nor in all their liues receiued that faith which is now published with Anathema to all them that beleeue it not surely those Saints and Martyrs will neuer bee found to haue liued and died members of their Church although they died Martyrs in the ancient Romane Church Let vs examine some particulars did euer any Martyr die vpon confidence of his owne merits or dare any Romanist suffer death in iustification of his owne righteousnesse was there any of those three and thirtie Bishops canonized a Saint for his adoration giuen to Images Did euer any Martyr take it vpō his death or dare any Romish priest die vpon this confidence that he hath absolute power to remit sinnes to dispense with oaths to create in the Sacrament the Creator of heauen and earth Did euer any ancient Martyr teach that the Scripture was vnperfect without the helpe of Traditions or dare any Romanist take it vpon his death that all the vnwritten verities now taught and receiued in the Church of Rome are of equall authoritie with the Scripture Did euer any Martyr take it vpon his death or dare any Romish Priest die vpon confidence that the consecrated bread depending vpon the Intention of the Priest is the corporall and reall flesh of Christ It was the case of certaine Masse priests now or lately liuing and in particular of F. Garnet who beeing demanded whether if hee were to consecrate the Sacramēt that morning he should suffer death durst after consecration pronounce openly ouer the Cup B. Andrewes resp ad Apolog Bellar. ◠1 p. 7. If this wine in the Cup whose accidents you see bee not the very bloud of Christ which flowed from his side as he hung vpon the crosse let mee haue no part either in the bloud of Christ or with Christ hereafter F. Garnet as a man perplexed made answer It might iustly bee doubted neither did he conceiue that any one was bound rashly to endanger his saluation by assuming vpon his death that any Indiuiduall Priest at a time certaine did transubstantiat the bread into the bodie of Christ but peraduenture in generall and indefinitely saith he it may bee resolued that Transubstantiation is made Ab aliquo Alicubi Aliquandò By some Priest in some place at sometime And as concerning the Saints and Martyrs of the ancient Church it is vndoubtedly true that they could not die in that faith nor for that Religion which was altogether vnknowne to their Church The doctrine of Priuate Masse the Communion in one kinde the Prayer in an vnknowne tongue the works of Supererogation the peremptorie number of seuen Sacraments the power of