the counsell of Basil the vse of the cup was graÌ„ted to the BohemiaÌ„s because that custom was then amongst them Geneb Chronic l. 4. f. 1067 Hard. art 15 read the whol but especially fol. 195. Ibid. fol. 198. b Freder Staph. In Apol Mat. 7.6 Swine Doggs Hard. Reioind fol. 63. Diuis 7. fol. 14. but they forbid the vse of part of the sacraments without their leaue For the same Doctor in other places of his workes avoucheth the Church hath libertie to take away the vse of wine in the administration of the Lords supper from you of the Laitie and to restore it againe vpon their liking considerations And in an other Article he limitteth you so that you shal not reade the holy bible without licence and leaue obtained beecause as hee saith God by speciall prouidence kept the vulgar people of the Iewes from reading the old testament That precious stones should not be cast before swire that is to say such as be not called therto as being for their vnreuerent curiosity impure life vnworthy Staphilus an other of that side commended by D Harding for a man of execllent learning on of the Emperours couÌ„sell that then was did not sticke likwise to abuse a place of scripture to that purpose Giue not that which is holy vnto dogges so by D. Harding the Laitie are accounted Swine and by Staphilus Doggs In which respect D. Hardinge needed not in his Reioynder to haue charged the reuerend Bishop his adversary for reporting his words falsly dishonestly as hee saith hee doth when in the first article of the reply the Bishop hauing said that by some of them that is of that side the common people are said to be Doggs Swine quoting the 15. article fol. 155. of D. Hardings booke meaneth not that M. Harding did vse both those tearmes of Doggs Swine but that hee vsed one of them some others of his fellowes the other M. Hardinge not content so to vnderstand him maketh an vndiscreet noise and biddeth read the place who will hee shall finde M Iuell an vtrue reporter himselfe cleare of that odious saying as if it were so capitall a crime to put both them wordes on him that shall vse but one of them For in that place saith he is not so much as the name of Doggs but there is of Swine say I so you haue from M. Harding the same answere in effect that a simple fellow gaue to those that asked him howe hee had sped against those that would haue begged him because of his vnsufficiency to gouerne himselfe his affaires I haue done wel enough with them quoth hee for where they thought to haue proued me a foole the best was they coulde finde me but an Idiot Neither are Staphilus Harding the first who haue made such account of the people of God as to account theÌ„ Doggs Swine their masters before them Peter Lumbard Thomas of Aquine hath refered that text of Iob Bones arabant Lumb sent l. 3 dist 25 b. Tho. Aq. 2. 2. quaefl 2. art 6. sed coÌ„tra Iob. 1.14 Minores signi ficabantur per asinos debent in credeÌ„discoherere maiâ—…l bus qui per boues significabantur vt Gregor exponit 2. moraliuÌ„ asinae pascebantur iuxta eos The Oxen were ploughing the Asses were feeding in their places to the Preists people taking the Oxen ploughing to signifie the Preists reading of the scripture the Asses feeding to be the people not trobling their heads with such matters Credunt enim quae ignorant habentes fidem velatam in mysterio For they beleiue they knowe not what saith Lumbard hauiug their faith foulded vp in generalities Thus doe some of theÌ„ cal the Laity Doggs some others Swine others compare them to Asses O that they would wipe their faces from these spots before they call vs black or ill fauoured Tub. If we that be of the Laitie bee noe more accounted of by them then you haue laid downe out of their owne bookes our knowledge iudgment shal bee lesse then they are if they can tell howe to keepe vs vnder And I perceaue they can tell wel enough if they maie deterre vs from reading the word of God by such collections as those which you haue recited Rom. Hic fige pedem Doe but here staie your footing I wil shew you far more abhominations theÌ„ these Ezâ—c 8.6.15 The wresting rocking of such places of scriptures as these some to one purpose some to an other Polid. Virgil. deinvent reruÌ„ l 4 c. 9. f. 337. 338 did make Polydorus Virgilius a verie great papist who liued here in EnglaÌ„d in the reigne of Henry 7. to giue but an homly censure of them For intreating of the antiquitie of Cardinalls at Rome he saith there bee some who haue deduced the originall of them from the Hebrewes more corum qui cum obscuri sint inani nobilitatis nomine sibi blandientes The originall of Cardinalls alius ad Achillem alius ad Aeneam alius ad Namam Pompilium suum genus referunt as those are wont whoe beeing base of themselues deriue their pedigree some from Achilles some from Aenas others from Numa Pompilius And so did one Siculus Andreas Barbatius who to get in fauour with Bessarius the Cardinal put forth a Commentary to that purpose But saith Polidore because I will not wearie my selfe any further with quoting of the man you shal heare how he beginneth himselfe Ipse iam incipi at suum narrare commentuÌ„ According to our english translations 1. Sam. c. 2. v. 8 Hostiensis a most famous popish doctor writing of that matter Occurrit inquit illud quod 1 Regum cap. 2. pulcherrimè scriptum est Domini enim sunt cardines terrae posuit eos super orbem That saith Siculus is further to be remembred which is excellently written in the 1 booke of the Kings 2 chap The pillers of the earth are the Lords he hath set the world vpon theÌ„ which text of scripture Hostiensis the great Doctor doth referre to bee meant of Cardinalls For as the dore is turned vpon the heng so is the Church of Rome gouerned by the Colledg of Cardinalls Thus far Barbatius Now followeth the mislike of Polidore Polydore misliketh the papists for racking the scriptures in that manner for their handling of holie scriptures so prophanely vide non secus isti Iurisconsulti aliquoties detorquent sacras literas quò volunt acsutorâ—t sordidas solent dentibus extendere pelles See saith hee these same Canonists or Lawiers doe diuers times wrest the holy scriptures whether they list as shomakers doe wrest retch their leather with their teeth Tub. Surely the comparison of Polidore is more cleanlie then their dealing with the scriptures is tolerable Be these they that pretend such holinesse zeale to the holy scriptures It appeareth not by their dealing
THE FAL OF BABEL By the confusion of tongues directly proving against the Papists of this and former ages that a view of their writings and bookes being taken it cannot be discerned by any man living what they would say or how be vnderstoode in the question of the sacrifice of the Masse the Reall presence or transubstantiation but in explaning their mindes they fall vpon such termes as the Protestants vse and allow FVRTHER In the question of the Popes supremacy is shewed how they abuse an authority of the auncient father St. Cyprian A Canon of the 1. Niceene counsell And the Ecclesiasticall historie of Socrates and Sozomen And lastly is set downe a briefe of the succession of Popes in the sea of Rome for these 1600. yeeres togither what diversity there is in their accompt what heresies schismes and intrusions there hath bin in that sea delivered in opposition against their tables wherewith now adaies they are very busie and other things discovered against them By IOHN PANKE 2. Sam. 3.1 There was long warre betweene the house of Saul and the house of David but David waxed stronger and the house of Saul waxed weaker Printed at Oxford by Ioseph Barnes 1608. TO THE RIGHT VVORSHIPFVLL and Reuerend in Christ M. D. A. the heads of Colledges and companies of students in the Vniuersitie of Oxford And their Colleagues and associates against the common aduersarie in the Vniuersitie of Cambridge and all other publike defenders of the true christian religion within this his Maiesties Realme of great Brittaine Iohn Pancke wisheth grace and peace from God the Father and from our Lord Iesus Christ I Haue read it reported Reuerend Fathers and Brethren Reyn in the beeginning of his 6. conclusions And also in his apology of them Quid opus est vt properes periculum suscipere condemnationis loqueÌ„do cum taceÌ„do possis esse tutior Ambro. offic l. 1. c. 2. that it was the fortune of Aulus Albinus to bee reprehended by Cato the censor because being a Romane and writing his historie in Greeke he did seeme to aske pardoÌ„ if he did therin amisse wheÌ„ with lesse adventure hee might haue kept himselfe from all fault in not medling with such a businesse at all My case at this time is euen as his in this matter taken in hand I would both adventure it will also praie your pardons if I haue either done amisse in medling with a businesse that beelongeth to right approued schollers or haue not proceeded so soundly against the aduersaries as the waight of these questions doth requier My defence in both cases is by waie of excuse for seeing I haue for some fewe yeares past bin conuersaÌ„t in al your writings that J could harken out to be printed against the adversaries to whom rather shoulde J giue an account then vnto you either of the profit I haue made by them to ouerthrowe the contrarie part or incite you to continue yet your further labours to the building vp of the spirituall house of the Lord and better accomplish all could doe that by this kinde of dedication Illustres praestantes viri discipulorumcer taminibus noÌ„minus quaÌ„ suis vincunt Amb. offic l. 1. c 41. Si pro otioso verbo reddemus rationem videamus ne reddamus pro otioso si entiâ— Amb. offic l. 1. c. 3. The truth hath spokeÌ„ it we shall render an account for euerie idle word and so shal we for our idle silence J freely confesse vnto you al that next the booke of God your volumes and treatises haue especially tied mee at home when some other my companions haue bin walking abroad The holy truth which in your consciences you knowe you doe vphold is the waightiest assurance of well doing that maie bee The consent of nations Churches abroad is a great motiue to pricke you forward but when by the particular travel of any on man it may also appeare that hauing had your writings tried by the CanoÌ„ of holie scripture and some antiquitie else hauing it found that there is a true Diapason concord in al your voices in arguing the truth of the Lords cause this to bee testified by others that are of the Laitie as children ioining with you Fathers wil J suppose bee noe smal ioie and gladnesse vnto you Macte virtute Go forward J beeseech you with good courage the aduersarie is insoleÌ„t but verie weake Lactant instit lib. 5. c. 20. fol. 465. iam profecto ab amculis quas contemnunt à pueris nostratibus error illocum ac stultitiae irridetur euen of old wiues and yong children which they most contemne is their verie religion derided Illa enim religio muta est non tantuÌ„ quia mutoâ—um est sed quia titus eius in manu digitis estnoÌ„ in corde aut lingua sicut nostra ibid. l 4. c. 3. fol. 303. They can tel now as wel as their teachers that their religion is dumbe as done vnto stockes and blockes and also is idle as beeing placed in the hande and fingers scarcelie comminge into the tongue but neuer into the heart as the auncient father Lactantius saith by the Gentiles which aptly sheweth the vanitie of theirs also for by euens ods they make their praiers long or short Their Beads Iuell Nolo nuÌ„c aut Oxonienses CaÌ„tabrigiensibus aut Cantabrigienses Oxoniensibus anteponere vtrosque constat ingenio eruditione vaâ—uisse Sic. Melc Canus de Graecis Latinis l. 7. fo 231 a. not the one before the other but either of them before the best in the world Lilly Fulke Whita L. B. Winchest Reynoldes Besides lib. de Rom. Ecclesiae Idolol Apolog Thesium Humphrey Erat enim ingenio facili co pioso suavi quae sermonis maxima virtus aperto vt discernere nequeas vtrum ne ornatior in eloquendo an faciliot in explicando an potentior in persuadendo fuerit Lac. de Cyp. lib. de iustitia c. 1. To incite you to this holy conflict I wil cal to your remembrances the paines of very worthy men both aliue and dead Let it bee the honor of Bishop Iuell once bishop of Sarum that his reply Apology stand safe without iust reprehension when his direct adversary D. Harding reioined but to one of 27. articles Stapleton returned but to 4. those so meanly cloathed that himselfe might haue bin ashamed not answering the 10. part of the bishops text leauing out whole sheetes to which he hath not said a word Dorman delt also against the Bishop in 4. articles too but too too porely Propose to your sights the industrious toiles of D. Fulke and VVhitakers the one for his answere to the Rhemish testament as also his defence of our translatioÌ„s against Gregory Martin his answere to Bristow Allen and others The other for his paines against Champion Stapleton Dureus Bellarmine But in this are the liuing to be preferred before the deade in that it hath
669. for the priuate masse fol. 675. for an halfe communion Dureus resp Whitak rat 6. fol. 301. Ex Euseb eccles hist lib. 6. c. 44 in Greeke 36. in Latine and 43. in English Eckius enchir loc comm c. 15 fol. 156. If the Communion that is a companie receiueing together bee in that respect better then the priuate masse as M Harding himselfe saith where the Priest receaueth all the people gazing on and receaueing nothing which is the point which M Iewell blamed and the priuate masse be but a matter of small waight and a fact the Priests negligence causing the peoples slacknesse For shame leaue of to write in defence of it as also to make that a true Communion spiritual receauing whē the People stand by receaue nothing as both D. Harding M. Dormā doe Corporally the Preist spiritually the people saith he Then say I the people that receiue spiritually receiue the better for to receiue the flesh and bloud of Christ corporally they assigne to the wicked and reprobate such as Iudas spiritually they assigne only to the elect and godly But how are both these articles of private masse and halfe communion proued against B. Iuell and vs by one example of what a silly boy did giue to a sicke mā at his house in a case of necessity The boy because the Priest was sicke brought from him a little of the sacrament and gaue it the old man Do not these men lacke the practise of the Church for their warrant that wil obtrude such examples The story is to be read in Eusebius in Greeke Latine and English and therfore there can be no mystery in it except men desire to be abused What saith Eckius touching praier vnto Saints departed which doctrine is of great moment in the church of Rome Explicitè non est praecepta sanctorum invocatio in sacris literis The invocation of Saints departed is not expressed in the holy scriptures This inuocatiō of Saints cannot be proued net her by the old Testamēt nor by the newe Not in the old Testament saith he for the Iews were prone to Idololatry and vnder the Gospel it was not commanded least the Gētiles that were converted and beleeued should thinke they should bee brought againe to the worship of Earthly Gods Further saith he if the Apostles Evangelists had taught the Saints had bin to haue bin worshipped it would haue argued great arrogancy in thē as if they had sought renowne after death therfore the Apostles would not by the expresse scripture teach the calling vpon Saints Thus far Eckius Sessio 25. de inuocat The counsel of Trent doth not foūd it in the scriptures but bringeth it in by the window an other way by custome consent of Fathers which they do but pretend neither because they would not let go al their hold at once Saunders reakoneth this amongst other things to be the words of God De visib monarc l. 1. fol 12 Hoker Ecclespoll 1. par 13. The benefit of hauing diuines lawes written not his word written but his worde vnwritten If we in this age of the world be to trust to an vnwritten word I demaund to whom that was deliuered to be kept and preserued In the first age of the world as God gaue Laws to our Fathers without writing so hee gaue them memories which serued in steede of books the defects of that kinde of teaching being knowne vnto him he relieued it by often iterating of one thing by putting thē in minde of onething often After this grew the vse of writing as meanes more durable to preserue the laws of God from oblivion and corruption as the liues of men grew the more to be shortned therfore is Moses said to write al the words of God and vnto the Evangelist S. Iohn expresse Charge is giuen Scribe Exod. 24 4. Apoc. 1.11 14.13 Ioh. 20.30.31 write these things Againe Many other signes also did Iesus in the presence of his disciples which are not written in this booke but these things are written that yee might beleeue that Iesus is that Christ that Son of God So that if now after so much writing the ceasing of God to speake to the worlde but by writing we shal divert from his written worde to his vnwritten it wil be to turne the truth of God into a lie and to follow fables in steed of truth If this part of the doctrine of the Church of Rome in praying to Saints be without al warrāt of holy scripture as Eckius and Saunders do allow how much to blame are they Dureus Conf. Whi rat 1. f. 44 Cope dial 3. fol. 332. to the same purpose who would drawe a prescript rule from Christs owne words on the crosse when he cried Eli Eli My God my God why hast thou forsaken me saying that it was familiar to the faithful Iews to pray vnto Saints because they thought that Christ had called on Elias Is it not a miserable glosse that eateth out the bowels of the text If it were an vsual thing with the Iews to pray vnto Saints how said Eckius that the Iewes had it not in vse because they were prone to idololatry and to whom should they pray The fathers of the old testament saith he also were in Limbo in hel The Iews that said Christ called on Elias did deride mocke him so do the Papists abuse vs Matth. 27.47 that alleadge the holy scriptures to such purposes But into how many shapes wil they turne this one parcel of scripture and make it serue more waies thā one Saunders alleadgeth it for the service in an vnknowne tongue because the Iews seemed to mistake Christ De visib mon. l. 7. fo 679. for the seruice in an vnknowne tongue How neere that speech of Christ on the crosse commeth either in favour of praying to Saints or to the service in an vnknown tongue I wil not sticke even now to make themselues iudges The Doctrine of pardons hath brought no smal treasure to the church of Rome yet Alphonsus Alphons a Castro l. 8. verb. indulg Pardōs haue no ground either in antiquity or in the scriptures Polid. Virg. de invent rerum li. 8. c. 1. f. 614. reverēceth it but for new Against the error of denying pardons saith he I wil contend in few words because amongst al the things whereof we dispute in this work there is none that the holy scriptures haue lesse mentioned then pardons and wherof the ancient writers haue lesse spoken This report of Alphonsus doth Polidore Virgill confirme out of Fisher who was bishop of Rochester in these words No Divine doth at al doubt saith he whether there be purgatory but yet among the ancient fathers there is no mention at al of it or very seldome yea euen the Greekes to this day beleeue it not for so long as there was no care for purgatory nemo quaesivit indulgentias no
disable the whol masse as though it were lesse worth that Christ should offer himselfe were it but by the hand of a minister The third of Bellarmines reasons is drawen froÌ„ the will of Christ For saith he although Christ could obtaine by one oblation of this vnbloody sacrifice offered ether by himselfe or by his minister whatsoeuer he would for whomsoeuer yet would he nether aske nor obtaine of God any thing but that by euery oblation in the masse there should be applyed a certaine fruit of his passion All the application in the Gospell nowe of Christs sacrifice commoÌ„ both to Preist and people is that of the Apostle Let vs drawe neere with a true hart in assurance of faith Heb. 10. v. 22. Bellar. de miss l. 1. c. 25. f 748. H 9.17,20 The Lord supper or Eucharist is this testament or seal of Godes promise exhibited to vs. The matter testamentary or which is testified is the sacâ—ifice of Christs death as Christ saith this cup is the new testameÌ„t in my blood Missa non est noua testameÌ„ti Christi institutio sed est repetitio illius eius dem Ib c 25. f. 740. Neque vnquam repetitur ib. c. 4. l. 2. fol. 776. ether for remission of sinnes or obtaining other benefites which in this life we want Thus haue wee the ful of Bellarmines reasons to proue that the value and strength of the sacrifice of the masse is finite wheras hee confesseth the sacrifice of the Crosse was infinite so that by his owne grant the difference betweene them is as between finite infinite which is disproportioÌ„ enough whervpon wee may safly conclude the Masse is not the sacrifice of Christ And thus hath Bellarmine like an other Hercules cleÌ„sed Augeus stable of a number of filth For would he would bringe not three but three skore reasons to proue that the sacrifice of the Masse is inferiour to that on the Crosse hee should willingly be heard I wil follow Bellarmine in on note more about his masse and so giue an ende to this part Wee obiect the confirmation of a Testament dependeth on the death of the Testator therfore the confirming of Christs testament dependeth on his death Or thus Where a sacrifice is the testament is confirmed but where a testament is there is death therfore the masse is a new testament yea there are so many testaments as there be masses Christ must so ofteÌ„ die as there be masses to ratifie establish them Bellarmine answereth that the masse is not a new feting forth of the testament of Christ or is not a new testament but a repetition of his owne which he did confirmed by his death so a little before hee called the masse an iteration of the oblation of Christ Thus is Bellarmine content to make his masse a repetition and iteration of Christs sacrifice which a while after hee will not allow For as before is rehearsed out of him speaking of the sacrifice of the crosse he saith it is only one caÌ„not be repeated So saith Gardiner very confidently That Christs sacrifice was and is perfect without necessitie of iteration If Bellarmine will stand to this that his masse is but a repetition and iteration of Christs testament it may very wel bee demanded where the Rhemists wil finde their masse or sacrifice done daily vnbloodily Annot. Heb. c. 10. v. 11. that was once downe bloodily made by the same Preist Christ Iesus though by his ministers hands not many hosts as those of the old law were but the very selfe same in number euen Christs owne body that was crucified Tub. I haue obserued you with attention in your discourse wherin you haue shewed the diuersities of handlinge one and the same thinge It seemeth they cannot tell themselues what they woulde say if you haue laid downe their wordes rightly without falsification For in this of the masse they teach the offering vp of the sonne of God to his father which assertion had need because it is a matter of the greatest waight to be strongly confirmed by holy scripture They teach a true sacrifice a perfect reall but when they come to confirme that which first they lay downe they speake of the formes of bread and wine destroying the truth of Christs naturall body They make it bloody and vnbloody They knowe not howe farre the Preist worketh in it nor whether they were best to say it is the same that Christ did Articles subscribed vnto by the Church of EnglaÌ„d art 31. Redemption act 20.28 Rom. 5.6 Gal. 3.13 1. Cor. 6.28 1. Pet 1,18 Propitiation Act. 10.43 RoÌ„ 3.25 Heb. 9.12.28 1. Iohn 2.2 1. Ioh 4.10 Satisfaction Io. 1.29 1 Pet. 3.18 1 Io. 1.7 Gardiner Saunders Hardinge Their discourses herein are me thinketh vnprofitable and vncomfortable Rom. Vnprofitable and vncomfortable said you you neuer iudged righter in all your life For where the offeringe of Christ once made on the crosse is that perfect redemptioÌ„ propitiation and satisfaction for all the sinnes of the whole world both original actual there being noe other sacrifice for sinn but that alone they in stead of that brought in sacrifices of Masses wherein they offer Christ for the quick dead to haue remission of paine guilt haue handled the proof as before is set downe wherby you may obserue the boldnes impudencie of them in defence liking of their cause who are not any whit a hashed to bid the readers sift try and examine waigh without partiallity their reasons and arguments and then to iudge which who soeuer doth shal assuredly finde noe sincere dealing on their parts but shifts cauills and base trigiuersations a sufficient proofe wherof is gone before and more shal now presently followe in continuing their seueral declarations of the maner of the real presence of Christ in the sacrament which I hindred before in discoursing so largly of their sacrifice which I did reserue to this place because we are to examine the force of every word in the institution of the Lords supper and their manner of contriuing them for their purpose The senteÌ„ce of holy scripture by which they wold proue both their sacrifices reall presence in this The reall presence of Christ in the sacrament Mat. 26.26,27 Marc. 14.22 Luc. 22.19 1. Cor. 11.23.24 When they were eating Jesus when he had taken the bread and giuen thankes hee brake it gaue it to the disciples said take yee eate yee this is my body And when he had taken the cup giuen thankes he gaue it them saying drinke yee all of it for this is my blood of the new testament that is shed for manie for the remission of sinnes By this narration of the Euangelist you see both what Christ did and said at his last supper He tooke he blessed he brake he gaue and said Take eate this is my body Doe this in remembraÌ„ce of me Now I aske you this question what
false doctrine ether of Faith or manners coulde ever allight because Christ said to Peter I haue prayed for thee that thy faith faile not c. Let the heretiks therfore knowe that the more more greiuous sinnes they produce against the bishops our faith saith he doth staÌ„d the stronger Thus farre Saunders Where any man may playnly see that if that curse denounced by the Lord in the Prophet Esay woe vnto them that speake good of evill evill of good which put darknesse for light light for darknesse doe appertaine or was ever directed against any it will fall on them who build their faith one such a foundation Againe where he saith Omnis homo mendax etiam Romanus pontifex every man is a liar yea the Pope also his old fellow Alphonsus a Castro a strong maintainer of the catholike faith as Genebrard calleth him could write against heretikes such as Luther was and yet say boldly Omnis homo errare potest in fide otiam si Papa sit Every man may erre in the faith yea though he be Pope For it is certaine saith hee Pope Liberius was an Arrian heretike and Pope Anastasius favoured the NestoriaÌ„s of this whosoever hath read the histories doth not doubt wheras some doe affirme that hee which erreth in the faith obstinatly is not then Pope by that meanes the Pope caÌ„not be an heretike est in re seria verbis velle iocari it is to trifle with words in a serious matter for according to that reason a man may impudently affirme that no faithful man may erre in the faith for when he is an heretike he then ceaseth to be a faithfull man Nether doe wee doubt saith he whether One man may bee a Pope and an heretike both to gether but this wee seeke whether a man who otherwise is subiect to erre his pontificiall dignity doe free him The pontifical dignity caÌ„not priviledg him who is otheâ—wise subiect to erre I doe not beleeue that there is any so shamelesse a flatterer of the Pope that he will say he caÌ„not erre or be deceiued in the interpretation of the scripture for seeing it is certaine that many of them haue bin so vnlearned that they haue not vnderstood their Grammer how is it then that they should interpret the holy scriptures Thus far hath Alphonsus gone if not too farre To conclude this inference against Saunders it must not be forgotten that he hath described and confessed the Pope of Rome who with him is Christs vicar to be such an one indued with such qualities as no honest religious vertuous holy faithfull or good man or any child of God or member of Christ was ever said to bee furnished with S. Paule to the Rom. c. 16. 17. S. Paul gaue to the RomaÌ„s other churches these lessons touching the holynes of their liues Now I beseech you bretheren marke them diligently which cause divisions and offences contrary to the doctrine which he hath learned avoid them For they that are such serue not the Lord Iesus Christ but their owne bellies with faire speech and flattering deceaue the harts of the simple Walke wisely towards them that are without and redeeme the time Let your speech be gracious alwaise and powdred with salt that you may knowe how to answere everie man Colloss 4.5.6 Cap. 3.15 Let the peace of God rule in your harts to the which yee are called in one and be yee gracious Abstaine from all apparance of evill And of himselfe who was a teacher he saith Wee command you bretheren in the name of the Lord Iesus Christ 2. Thess 3.6 that yee withdraw your selues from every brother that walketh inordinatly and not after the instruction which hee receaued of vs for yee your selues knowe how yee ought to follow vs for we behaued not our selues inordinatly amongst you And to the Hebrewes he writeth thus Cap. 13.17.18 Obey them that haue the oversight of you and submit your selues for they watch for your soules as they that must giue accompts that they may doe it with ioy and not with greife for that is vnprofitable for you pray for vs for wee are assured that wee haue a good conscience in all things desiring to like honestly Hooker eccl pol. l. 5. para 1. NulluÌ„ ego coÌ„silium melius arbitror quaÌ„ si exemplo tuo fratrem docere studeas quâ— oporteat quae non oporteat fieri prouocans cum ad meliora coÌ„sulens ci non verbo neque lingua sed opere veritate Bern. de adu domini serm 3.1 Peter 2.6.8 Esay 28.16 8.14 Now since it is no particular conceipt but a matter of sound consequeÌ„ce that all duties are by so much the better performed by how much the men are more religious from whose abilities the same proceed Godlinesse being the cheifest top and well-spring of al true vertues even as God is of all good things howe is it possible that these Popes and church of Rome should hold and keepe Christs regency here on earth to coÌ„mand and appoint lawes and statutes to all Christians and Christian churches and be as it were a communalty free froÌ„ all error at least of doctrine claiming from a text of scripture which requireth not only a not fayling in faith but a streÌ„gthning of their brethren that shal slide when they themselues in the meane while shal be a company faithlesse irreligious and vniust yea a lothsome distressed number divorced from al piety religion and godlines Is this the stone that S. Peter ment when he said recording the wordes of the Prophet Esay Behold I put in Sion a chiefe corner stone elect and precious he that beleeveth therein shal not be ashamed A stone to stumble at and rocke of offence even to them that stumble at the word beeing desobedient as Bellarmine implieth where he saith Bellar. in pref in lib. de Rom. pont fo 10. 11. quanquaÌ„ haec verbs in Christum praecipue convenire non ignoramus cadem tamen â—on inepte in Christi vicarium quadrare censemus although we are not ignorant that those wordes are principally meant of Christ About the yere 1058. In Fasc temp Benedict was Pope 9. moÌ„ths and after expulsed and throwen out Iohn 10. hee that entereth not by the dore is a theif a robber Gregory 7. Benno in vita eius If nothing bee in the Chalice but the blood of Christ how could poisoÌ„ be mingled with it Geneb Chro. l. 4. fol. 887. A schisme 29. yeeres For the full truth of the history of HeÌ„ry 4. Emperor Gregory 7. Pope reade the dialogues of my Lord Winton p. 3. f. 430. c. The counsells accused him of all those vices that Cardinall Benno did yet we do not thinke amisse wheÌ„ we say that they do belong also to Christs vicar the Pope A horrible blasphemy if ever there were any But I will leaue this and turne to their successioÌ„ againe Leo. 9.
covenant and promise aside are not worthy of eternal life Gods mercy and promise is then his best stake howsoeuer sometimes he would pul it vp To make our workes truely and properly meritorious and fully worthy of euerlasting life What they say of good works Rhem. 2. Tim. 4 v 8. Ieam c. 2 v. 22. What they say of good works and more principal causes in the matter of iustification then faith to make them the cause of heauen as ill deeds are the cause of hel To say that we may trust vnto them that they are true righteousnesse and that they are able to abide the iudgment of God And yet to say that it is of his free mercie and liberality that either he promised any such reward to our works and that the works of themselues are his none of ours and that when he crowneth our works he crowneth his owne gifts that he rewardeth them aboue our desert and al this in respect of his free promise and graunt are the words of men that are disposed to play their parts on a stage and when they are out of their parts to imagin some God to come downe amongst them to keepe their credit with the people for their tenor and breefe of all their talke is we haue truely and properlie deserued heauen because of his free bountie mercie he first promised and then gaue it vs. Stapleton after much debating of this questiòn De vniuets iustif doct lib. 10 c. 7. fol. 361. God is to himself not not to vs. commeth in the end to this That debter whensoeuer we doe read in the ancient fathers that god is debter vnto vs in the great gift of eternal life It must be vnderstood as debter to himselfe and in respect of his owne promises and that hee is not debter vnto vs to himselfe not to vs for his own promises not for the worthines of vs or our woorks If this suffice them wee will stand to it God is iust saiâ— we in that he keepeth promise and doth not deceaue his of that reward Whitak cont Gul. Reynold fol. 58. which they hope for but the promise is free for freely he promised and freely hee giueth yet in that hee bound himself vnto vs by his free promise it was iust that he should performe the same not that wee haue iustly and worthilie deserued any part of that reward but because it is meete that God be alwaies faithfull in his words And so make him if debter to any theÌ„ to himselfe as Stapleton speaketh The Crowne is the reward which God hath promised to the worke not because the worke is vvorthie of it but because it pleased him so graciously and liberaly to bestowe such excellent rewards vpoÌ„ vs that haue deserued so little and so keep in with the promise and couenant and exact nothing of him because al are his as Bellarmine a voucheth Cui redderet coronam iustus iudex si noÌ„ donasset gratiaÌ„ misericors pater quomodo eslet ista corona iustitiae nisi pra cessisset gratia quae iustificat impium Augde gra lib. arb c. 6. â—nnot 2. Tim. 4. v. 8. And when he crowneth vs he crowneth his owne gifts not our workes giuing before what he repaieth after For how should hee repay as a iust iudge vnlesse he had first giuen as a merciful father how should this be a crowne of iustice if grace had not gon before which iustifieth the vngodly man as saie the Rhemists Of these notes and the rest in this whole booke following I would haue you that are seduced to demand of your teachers what they thinke praying them to reveiwe reexamine them and for your parts to marke how they answere defend their opinioÌ„s but see with your own eies trust not theirs Thinke that the verie debating of these questions vvhich they cannot chuse but handle hath drawen such confessioÌ„s from them settle your selues but once to compare their reasons First with the holie scripture then with the ancient fathers of the primitiue time and lastly by the protestant writers of this age in the Church of England and then iudge where the truth is you wil then sone perceiue I wil speake of one for all that noe man can more fully contradict Bellarmine then Bellarmine doth himselfe Nec enim poterit ab vilo Cicero quam Cicerohe vehemen ius resutari l 2. c. 9. fol. 148 Cicer pro domo sua post medium Staplet in the fortresse f. 5. b as Lactantius said of Tully If he or anie of them or al of them bee growen in your opinious great it is but the elemeÌ„ts of your sloth that wil not giue you leaue to looke on him Calamitas huius temporiss lan dem viri propagauit The miserie of this time wherin pusillanimity so much reigneth in your mindes hath gotten him the praise he hath and not the cause he handleth for looke into that and you vvill bee ashamed both of it and him Wee all iumpe in this As noe building standeth without a sure and substantial foundation so noe life no saluation is to be hoped for vvithout a right and true faith Let vs therfore look whom vve trust and what vve beleue Sireligio tollitur vulla nobis ratio cum coelo est Lactant l 3 〈◊〉 10. away religion fol. 224. Take and we haue noe societie with heauen Non hic nobis labor Invtilis ad pernitiem sed vtili ad salutem Aug ep 111. The Iewes could tel that the golden calfe which they worshiped was not God yet were they idolaters and the heathen did not thinke did not thinke that those thinges which they made with their hands to be Gods c. and yet were they grosse Idolaters A quibus si persuasionis eius rationem requiras nuilam possint reddere sed ad maio rum iudicia coÌ„fugiant quod alli sapientes fuerint illi pro bauerint illi scierint quid esset optimum seque ipsos seÌ„sibus spoliant ratione abdicant dum alienis erroribus jeredunt Lact 5. c. 20. the labour therof is not vnprofitable leading vs to destruction but profitable bringing to salvation Beleiue not them that woulde drawe you from knowledge Knowe that they abuse you that saie the scriptures are not for you to read and al to keepe you in ignorance because you shal not see what they say or doe Take you heed of them that teach you worshiping of Images praying to Saints that plead their pardons their purgatorie noe one sillable in Gods booke sounding anie waie to either of them I knowe they haue excuses that you doe it not to the image but to the thinge represented which excuse besides that it is the same that the Iewes and all Idolaters that vvere heathen could make for themselues it is a moÌ„strous vntruth in it selfe They know there be amongst them who haue written in defence of the vvorshiping of the imag of the Crosse and trinitie
even vvith the same vvorship that the trinitie should be worshiped vvith The learned amongst them knowe that this vvhich I saie is true Leaue I beseech you your old and vvorneout excuses which hetherto some of you haue bin accustomed to make in defence of the religion you are in liking with which are so did wee learne so did our ancients teach they were wise enough they knewe what they did and what was best and so spoile your selues of iudgment and banish reason only to rest on other mens errors But if you wil needs go to Fathers ancients go to theÌ„ of 1500. 1400. 1300. 1200. 1000. yeares since not to theÌ„ which lived in the Tyranny of ignorance for 400. 300. or 200. yeares ago wheÌ„ Sathan had covered the greatest Monarkies in darknes and ignorance some few sparkles here and there arising being with the fogge mist that then spread it selfe soone put out Policy is the best point that their religioÌ„ ever thriued by That this is true I wil lay a briefe of the method which your masters vse and you know is true in propagating their religion First they take away al vse of reading the holy scriptures from the Laity whom they teach instruct Next they barre them from al conference or society with any of whom they might learne to vnderstand what they are taught whether agreeable to Gods word or not 2 They take from them al the Protestants books 3 and damne them to the pit of hel not suffering them to read one of them I demand how far either a Turke or Iew or any other miscreant might preuaile against any poore seduced soule that is in their custody if they take them time enough with these meanes Those they vse touching the Ignoraunt for their schollers they haue other First they shall haue the ancient Fathers Doctors as they wil please to deliver them 4 by written notes of their owne gathering 5 if they chance to admit them to the prints they shal then haue such prints as they haue newly set for the purpose the ancient copies being altered Then they haue a devise to shew them counterfait writings of the Fathers and Doctors such as they never wrote insteed of true and therefore learned and vnlearned 6 scholler or not scholler had need take heed to them in that And wheÌ„ they are hardly pursued out comes the Index expurgatorius in maÌ„ner of a note booke to tell the younger sort when wherein they shall refuse any author that maketh against the doctrine of the church of Rome 7 And adde vnto this practise such an opinion as this This is related more at larg in the booke it selfe where speciall mention is made of it The Church of Rome cannot erre whatsoever it decree and the Pope of Rome is not to be accused whatsoever be doth And thus they seduce both one sort and other If ever there were slauery or tyranny this is it the captivitie of the soule being ten thousand times more greate more grievous than that of the body God hath called you vnto liberty not to be servants of sin 8 but to serue erroneous opinions is worse than to beare tyrannous exactions 9 Take froÌ„ them these weapons where with they chiefly fight Gal. 5. 1. Coâ—inth 7. Iudg. 15. and you shal haue them as Sampson without his haire you may take them and chaine them where you list Pardon me I desire you if I be large the earnestnesse of my minde towards you hath caused it because I see the waies that deceiue you where the apprehension of the minde is great words to opeÌ„ it wil be many vincil officium linguae sceleris magnitude Their practises against the truth passe the quicknesse of my pen to describe and therfore every warning should worke some warinesse Touching my person it skilleth not in this who I am I hope you wil consider what is spoken Hoker pref to his 5. booke of Eccles polic Quaeso à vobis vt eadem oratio aequa aeque vale at I'anormitanus Laur. Humfr. cont Camp ratio p. 2. fol. 381 456. spiritus sanctus non alligatur ordini vel gradui vel â—athredae c. Quare nec ex munero homi num nec ex personarum celsitate fed ex causae veritate omnia sunt aestimaÌ„da Act. 20 The cheife that haue written in the controuer sies a litle before Queene Elis raigne ever since and not who it is that speaketh but let the same reason prevaile whether from a young man or an old whether from a clerke or a lay man There was a great man of your Church that once saide There was more heed to be given to a lay man bringing scripture than to the Pope and generall counsell And as great a man amongst vs hath said The holy Ghost is not tyed to any Order degree or chaire but bloweth where he will neither as S. Ierome saith we must not iudge as Pithogoras schollers according to what the teacher shall say but the strength of that which is taught by whomsoever must be waighed If the truth in these cases had bin to be sought for at the hands of any sort of meÌ„ Popes or Cardinals or touching the place Rome Paris or Rhemes or any other seat I am well assured S. Paule when he tooke his leaue from those of Ephesus would not haue omitted to haue named any man or place to haue resorted vnto he only said thus Now bretheren I commend you to God vnto the word of his grace which is able to build further and to giue you an inheritance amongst all them that are sanctified To draw to an end Because you shal as plainly see that I can direct you where you shal finde the true religion taught and mainetained according to the holy scriptures of God as wel as I haue noted vnto you the false boulstred out take into your hands those two treatises of D. Cranmers of the Sacrament Bishop Hoopers and Bishop Ridlies of the same argument Bishop Iuels Reply defence of the Apology against Harding D. Nowell against Dorman D. Fulkes answere to the Rhemists testament D. Humphrey against Campian D. Whitakers against Campian and Dureus Willets Synopsis and Tetrastilon D. Reinolds confetence with Hart and against Bellarmine and defence of his theses D. Sutcline against Bellarmine ofteÌ„ My Lord of Winchesters Dialogues against the Iesuits D. Abbot against Hil or any other treatises of these against your side you shal see the truth of Gods holy worde in seuerall parts discussed in so wonderfull an harmony that though some of them liue now and some be gone they speak al one language they all pronounce Shibboleth plainly Iud. 12.6 it being but one truth which they speake In their volumes and writings be many and insinite quotations both of scriptures fathers Doctors Councels histories laws decrees both Greeke and Latine pervse them view them single them out in
part with him againe the Preist doth all Bellarmine treating of this same question De missa l. 2. â— 4. fol. 776. of the sufficiencie of the sacrifice of the masse deliuereth according to his maner certaine propositions distinctions of his own only making without confirming them either by the holy scriptures ancient Fathers or doctors and hauing that liberty hee were very simple if he could not make a bad cause shew wel Hooker praeâ— ad lib eccles pol. fol. 24. The masse is of value finite If this reason of Bellarmine bee good against the value of the mass in the behalfe of the sacrifice of the Crosse it ouerthroweth the whole masse establisheth that of the Crosse The sacrifice of the Crosse is of infinit valuâ— especially to those that wil take any thinge for good at their hands vnto whom they beare stronge affectioÌ„ For commoÌ„ly such is our forestalled mindes that whome in great things we mightily admire in them we are not willingly perswaded that any thing is amisse His fourth proposition therfore is valor sacrificij Missae finituâ— est The value of the masse is finite that is the masse is not of infinite worth or price And this saith he is the common opinion of the diuines is proued most plainly by the vse of the Church Marke his reasoÌ„s For if the value of the masse were infinite it were needlesse to haue many masses especially for the obtaining of one thing For if one masse were of infinite value it would suffice to obtaine al things therfore why should we haue other And this is confirmed by the sacrifice of the Crosse which for noe other cause was one nor neuer is repeated but only because it is of infinite value obtained a ransome for all sinnes past and to come But saith he although the masse be of value finite which is verje true in it selfe yet the reason howe it cometh to be so is not so sure For it may seeme strange Câ—r valor sacrificij huius fit finitus cum idem sit hoc sacrificium cum sacrificio crucis A great maruaile why the worth of this sacrifice should be finite since it is the same with that on the crosse which was infinite wheÌ„ there is the same host The offeringe the offerer is one in both and the same Christ offering himselfe which are infinitly acceptâ—ble to God Bellarmine might adde further of his own if it pleased him A maruaile it is how the sacrifice of the masse should be inferiour to that of the crosse since that of the masse is a most true sacrifice euen one of the tearmes he gaue before to the sacrifice of the crosse And maruaile it is that the sacrifice of the masse should not bee of the same value with that of the crosse seeing as he saith one where there is the the same offering offerer Christ in both Ibid. l. c. 25. fol. 749. c. 3. in principio infinitly accounted of by God otherwher that the sacrifice of the masse is a most true sacrifice so in a third place he graÌ„teth that in the sacrifice of the masse it may most truly bee said that the blood of Christ is shed there Take into these Ibid. fol. 49 in fine paginae the word propitiatory which the TreÌ„t fathers giue to the masse to then if al these to gether serue not the turne Iuel cont Hard art 1 druis 33. touching Amphilochius fo highly renowned by M. Hardinge to make a great maruaile why the sacrifice of the Masse should be of value finite that of the crosse infinite wee may say as one said in an other case nothinge I trowe will serue the turne For grant those things of the masse it cannot but be of infinite value price aswel as that on the Crosse but they knowe that none of those thinges are true of the masse and therfore Bellarmine playeth a desperate mans part in giuing such reasons as cannot proue the masse inferiour to Christs sacrifice Virg. Aeneid l. 8. inde repeÌ„te impulit impulso quo max imus insonat aether prima exparte hostiae quae offertur except hee in euitably ouerthrow the masse it selfe as Hercules in the Poet ouerthrew Cacus his den wheÌ„ heaueÌ„ rebounded with the noise His reasons salue moliore iudicio are 3. The first is drawen froÌ„ the host which is offered For in the sacrifice of the crosse Christ in his naturall being was there sacrificed destroyed in the forme of a man but in the sacrifice of the masse hee is destroyed in his sacramentall being In his sacrameÌ„tall being you say that Christ hath there a real substaÌ„tiall beeing the ProtestaÌ„ts say he is slaine and his blood shed in a sacrament Ipsa hostia offerens Christus but his naturall being is more noble more precious then his sacramentall This reason thus drawen from the nature of the host or thing offered is very friuolous absurd especially seeing Bellarmine deliuered before that the host in both was one where can he finde a defect in that In flying from his naturall being on the crosse to his sacramental beeing in the masse hee ioyneth with vs for we acknowledge he died sacramentally in his last supper because a sacrament of his death passioÌ„ was iustituted so when the Lords supper is now administred we say he is sacrificed beecause the memory of his sacrifice is celebrated 2. ratio sumitur ex parte of ferentis Ipsa hostia offerens Christus The second reason is drawen stronger as he saith from the party that offereth for in the sacrifice of the Crosse the party offering is the person of the sonne of God but in the sacrifice of the masse the offerer is the sonne of God by a minister did he not lay it for a ground in the same page of the leaf to take away an obiection that Christ is the offerer as well in the Masse as on the Crosse 3. Ratio sumitur ex ipsa Christi voluntate nam etiaÌ„si posset Christus per vnam oblationem sacrificij incâ—ueÌ„ti siue per se siue per ministâ—uÌ„ oblati quae libet deo pro quibuscuÌ„que impetrare tameÌ„ noluit perere nec impetrare nisi vt pro singulis oblationibus applicaretur certa mensura fâ—uctus passionis suae siue ad peccatorum remissionem sive ad alia bâ—ne fâ—cia quibus in hac vita indigemus And hath he not disabled him selfe his fellowes of a great excuse which they were wont to make in that behalfe for when we obiect the persoÌ„ of the Preist taking vpon him contrary to the scripture so great an office not called thervnto as to offer vp the sonne of God to his Father they had to say that it was not the Preist that did it but Christ that offered himselfe by the mynistery of the Preist end yet now Bellarmine would
that it was before if he cannot proue this he commeth short of his purpose to take needlesse paines to proue a thing not denied For both he al others of his side when they speake of blessing of the bread meane only a turning change of one substance into an other such a change as blessing nether can or euer did work yet Bellarmine must remember that in the institution of the supper the breaking followeth after the blessing so that here is a doubt what is brokeÌ„ bread there is none the Body of Christ I say must not be brokeÌ„ which consideratioÌ„ maketh Bellarmine salue himselfe an other waie by saying To be broken agreeth not to the body of Christ but in the forme of bread Bellar. de mis l. 1. c. 12. f. 699. To be brokeÌ„ a. greeth not to the body of Christ but in the forme of bread Allen de Euch. sacra l. 1. c. 15. c 16. Bell. de sac euch l. 1 c. 10. Rhem. annot Mat. 26 v. 26. parag 7. what need hee saie in the forme of bread why the body of Christ is not there but vnder the forme of bread therfore by him there is as very a breaking of the body of Christ as there is a verie presence a preseÌ„ce vnder the forme of bread a breaking in the forme of bread D. Allen in two seuerall chapters goeth about to proue First that Christ did blesse or Eucharishze the bread wine that with certaine words next that those wordes Hoc est corpus meum this is my body are the words of Consecration that those two are both one first froÌ„ the nature of the worde benedicere to blesse he discourseth wonderfully both in Greeke Latine of the strength vertue of it Fol. 291 Quanquam totam ceremo niam ordinem non narrent nec plura verba quibus ea seu â—ucharistiâ— seu Eulogia facta est Ver bonè an sola voluntatâ— aut impositione manuum fol. 294. Luc. vlt. the vse it hath in holy scripture in the Doctors yet hath not brought any one example neere his purpose For how can he say that that blessing vsed by our sauiour was the blessing of the creatures elemeÌ„ts an actiue blessing a powerful blessing seeing he confesseth himselfe that the Evangelists doe not recite any order of the blessing nor expresse any more wordes that belongeth therto but only the words blessing giuing thaukes and also doubteth whether Christ did blesse by auie words or by his intent and will or by laying on of hands For we read not saith he what Christ did or said in the blessing of the things Notwithstanding this hee is so far in loue with his owne conceipt of blessing by certaine words that he bring eth the bread for an example which Christ blessed at Emaus when the two disciples knewe him which saith he is taken of many of the ancients to bee the Eucharist although the Evangelist recite no wordes in forme how it was done No words of consecration mentioned so that we may see whatsoeuer he is disposed to proue be there scripture or be there none all is one with him he wil aduenture to perswade what liketh him best Allen eodem lib post c. 45. fol. 480. And yet the same maÌ„ a farre of in an other part of the same booke speaking of the same matter as hauing forgotten himselfe saith That the text of S. Luke cap. vlt. and all the order of the narration doth shew that the whole action was like to the consecrating of the Eucharist Now it is the Eucharist hee tooke saith the Evangelist bread he blessed it he brake the bread and reached it vnto them If this action here done be like to the order of consecration vsed at the Eucharist then there may be consecration without addition of This is my body which hee professeth to proue to bee al one or to be the words of blessing it selfe yea without receauing at al for there is no commaund of eating Allen trauerseth here this example to proue the coÌ„munion in one kinde lawfull for the lay people But I would not wish D. Allen or any papist of them al to liue by the losse for although they thinke to gaine by the practise of Christ there in drawing it to confirme their defaulking of one part of the sacrameÌ„t from the lay people because there is no mention made of the wine yet will they lose by it if the exaÌ„ple were stronge enough for one kinde because there is no mention of any consecration where no consecration is there is no reall presence and so they shall lose Transubstantiation all And can it bee the Eucharist without these But howsoeuer D. Allen woulde haue vs beleeue that it is the opinion of many of the ancients and of great druines that that is to be vnderstood of the Eucharist yet Bellarmine who is more freer of his report saith De sacraÌ„ ieuc l. 4. c. 24. f. 563. that touching that place there be two opinions amongst the Catholikes themselues The one is of Iohn of Louaine others that it was the Eucharist the other of Iansenius that it was not the Eucharist both these great men with that side But to returne to D. Allen from whom I haue a little digressed to follow him in his Blessing ConsecratioÌ„ Allen vt ante de euch c. 15. fol. 294. Qua re credeÌ„ dum est Christum benedicendo panem verbo aliquo vsum fuisse non solo tactu aut virtute euÌ„ sanctificasse Et cum eodeÌ„ verbo quo benedixit consecrasse putetur ab antiquitate pene ab om nibus theologis licet pauci quidam negeÌ„t cumque hic vt saepe docuimus coÌ„secrare materiam sit conficere sacramentum sequi tur idem illud verbum benedictionis esse formam huius sacramenti vt idem sit beney dicere vti verbis consecrationis seu applicare verba consecrationis ad elemeÌ„ ta proposita To blesse to consecrate is al one He commendeth this opinion with great reasons yet he refuseth it Ibid. 295. 1. He tooke bread 2. He blessed 3. He brake gaue 4. This in my body Tho. Aquin. p. 3. q. 78. saith the order should be Wherfore saith hee it is to be beleeued that Christ by blessing the bread vsed some word that he did not sanctifie it only by touching it or by his power And since it is iudged by antiquitie almost by all diuines although some few denie it that Christ consecrated by the same word wherby he blessed that to consecrate the matter is to make the sacrameÌ„t it followeth that that same worde that is the blessing is the forme of this sacrament insomuch that it is al one to blesse to vse the words of consecration or to apply the words of consecration to the elements set before
wherin I cannot chuse but maruaile at his grosse and poore shiftes in a case so plaine so taken so knowen of all men What deuises What impostures What weaknesse hath he shewed in his ghesses As though hee had neuer seene nor read the place Doth S. Augustine speake of vnlawfull counsels Doth hee speake of deliuering ouer the books of holy scriptures to the heretiks doth he speak of matters of fact Doth he speake of precepts of maners Or doth he speak of all of these Or of any one of these Nether of any one of these doth he speake nor of all of these But because it appeareth by these ghessing answers of theirs that the coÌ„trouersie would sone be at an end if the occasioÌ„ which drew those words froÌ„ him were rightly truly deliuered because al meÌ„ agree Intelligentia dictorum ex causiâ— est assumendi dicendi Apolog. Thes Rey. de sacra scrip fol 215. The vnderstaÌ„ding true sence of words must bee fetched from the occasion that gaue the speech which was this In that ancient father S. Cyprians time a couÌ„sell was held in Carthage Cyprian being president therof wherin was concluded an error of faith that such were to beere-baptized as had bin baptized by heretikes The Donatists vrged that decree together with S. Cyprians authoritie against S. Augustine S. Augustine as he refused the opinion holding no rebaptization although heretikes had baptised and the authoritie too answering that only the scriptures could not erre but all other both Bishops writings prouincial counsells yea generall too might erre and therfore bee amended And this is plainly to be seene both in the first chapter of the first booke Aug. de bapt contra Donat. l. 1. c. 1 lib. 2. c. 1. where he saith he will diligently handle that question of Baptisme in the bookes following which elswhere he had omitted proue it too against all those qui non studio partium cacati iudicant who iudge not according to parts taken And also in the first chapter of the third booke where hee reciteth the verie state of the questioÌ„ which he was to handle against the Donatists and that decree which was vrged wherin was concluded that al heretikes schismatikes that is to say all that are out of the fellowship of the Church haue no baptisme and therfore whosoeuer being baptized came from them to the church were to bee baptized againe Vnpossible it is that either the Rhemistes or Bellarmine or any other writer amongst them should be ignoraÌ„t of this But when malice shadoweth mens minds they doe verie really lay open themselues Hardly can any of them saie that this question of Baptisme was a matter of fact not of faith or of maners and not of doctrine vvheÌ„ it is of so high a point as baptisme by heretikes whether we ought to baptize those againe who haue by them bin baptised first He that mistrusteth what I haue said herein let him ether read S. Augustine Confer in the tower 2 day Annot in 15. act v. 13. Praelect Whitak coâ—t Bell. de con q 6. f. 318. that shall best resolue him or the learned writers of our age D. Fulkes second daies conference in the Tower with Cawpâ—an And in his answere to the Rhemists 15. acts v. 13. D. Whitakers in his tract of counsells against Bellarmine set out since his death Or D. Reynolds in his Apology of his Thesis and Whitaker s against Dureus Apol. thes Io. Rey. de sacra scrip fol. 225. Whitak cont Dureum l. 4. de conc f. 291. Bellarm. testifieth against himselfe that S. Aug. spake against rebaptisation which I hope hee wil not say is a matter of fact Bellar de coÌ„c auth l. 2. c. 3. f. 111. de coÌ„c eccles l. 1. c. 10. fol. 46. 47 all which doe mightily discouer the folly of their adversaries in this point Compare their concord in this question with the inconstancie of those on the other side But see the high impudencie of Bellarmine against the witnesse of his owne conscience and against al the excuses and deuises before set downe to darken the place in question He doth scarsly full foure leaues before say plainly in praise of generall counsells That S. Augustine did excuse Cyprian froÌ„ heresie only because at that time there had bin no generall counsell held quo definiri potuisset questio illa de baptismo haereticorum Wherin that question of the baptisme of heretikes might haue bin defined quoteth Aug. lib. 1. de baptc 18. And could Bellarmine tel that in the first booke 18. Chapter Augustine spake of baptisme by heretikes and that that was the Donatists case and his They alleadging and he excusing S. Cyprian could hee not tel that it was the same which Augustine spake of in the 2. booke and third chapter being the place in questioÌ„ with vs but foure chapters of But wee may thanke the truth for Bellarmines confession against himselfe as Tully said of it O magua vis veritatis quae contra hominum ingenia Tull. pro. M. Coelio calliditatem sollertiam contraque fict as omnium infidias facile se per seipsam defendat O the great strength of the truth which will easily defend it selfe against the wits craft suttelty all deuises of men whatsoeuer As before you haue seene their seuerall obseruations touching that authority of Aug. so wil I yet more plainly discouer their preteÌ„ded right to a CanoÌ„ of a great ancieÌ„t counsel Can. Nic. coÌ„ 6 Iuell reply to Hard art 4. di 7 fol. 240. Reyn conf with Hart. c. 9. diuis 2 f. 573. Defenc. of the Apology p. 2. c. 3. diuis 6. fol. 214. the first generall held at Nice in a question betweene the bishop of Rome and vs we saying the Canon maketh for vs and they for them The canon goeth thus Mos antiquus perduret in Aegâ—pto Libia Pentapoli vt Alexandrinus Episcopus horum omnium habeat potestateÌ„ quandoquidem Romano Episcopo parilis est mos. Let the ancient custome remaine throughout Egipt Libia and Pentapolis that the Bishop of Alexandria haue the goverment ouer al these because the bishop of Rome hath the like order Likewise also in Antiochia in other provinces the priviledges are to bee kept to the churches Which canon of the councel is acknowledged by ours to be plaine for the purpose it was written viz that the Bishop of Rome hath no soveraignty ouer other patriarches but only a fellowship and equallity with the rest to walke carefully within his owne division as others were bound to do within theirs For the councel grouÌ„ded themselues on the custome of the bishop of Rome that as he had preeminence of al the bishops about him so Alexandria and Antioche should haue of al about them and likewise other Churches as the Metropolitan each in their owne provinces doe shew that the Pope neither had preeminence of al through the worlde before the
they doe so Laie mē would carrie a more religious and more reuerend regard of those sacred Oracles thē such church men doe for ought that I see But I perceaue they keep the Laitie from reading beecause they should not vnderstand their interpretatiōs if such wrestings may be tearmed interpretations Rom Now iudge you how cā their questiōs be testified and proued out of the holy scripture when the sentences of holy scripture are so far of from them Qui pote est habere idoncā id quod sequitur causam cū ipsum illud primum à quo defluit sēcundum inanissimum esse repe riatur vacuum nulla so liditate firmatum Arnob. cont Gent. l. 7 fol. 268 Arn. ib. fol. 278 Sed quid face repossumus cōsiderare nolētibus penitus res ipsas secūque ipsos loqui frō which they would drawe the truth of their assertions If the foundation bee not settled the building wil euer totter I doubt not but many amongst them see the confusion of their cause euen at hand nay I dare apply that speech of Arnobius against thē which he did against the Gentiles Non nobis est sermo cum hominibus rationis expertibus neque quibus non sit communis intelligentiae veritas We spend not our talke with men who are void of reasō nor with those who haue not a common simplicity of vnder standing you haue wisdome you haue sence verumque nos dicere apud vos ipsi inter iore iudicio scitis you knowe in your most innermost thoughts thet we saie true But what can we doe to those that wil not sift the truth themselues to the quick dispute euē with themselues you doe that which you see done not that which you iudge ought to be done verily because Custome hauing noe reason with it doth more sway with you quam rerum inspecta natura veritatis examinatione pōderata then substance of matter examined according to the waight of truth Now to goe a little further touching that sentence of Polidors mislike of their racking of the scripture to shew that they would make sure worke if they could tell how since I cannot lay too much to their charg that they deale against vs as against their owne consciences I wil tel you how they wil deale with their own Polidore They reading that sentence in his booke to make against them Corrigenda sunt atque delenda doe commande that it bee corrected put out as by their Index expurgatorius appeareth Tub. To be corrected and put out as by their Index expurgatorius appeareth what meane you by that I vnderstād you not is it a booke or what is it Rom It is a little book gathered together in manner of a table or index with warrant enough by the decree of the Tridentine counsell by the authoritie and commandement of the Catholike Kinge Phillip the second and by the aduise and furtherance of the Duke of Alba. The drift of it is this Iuxta sacri cōcilij Tridentini decretum Philippi 2. regis catholici iussu authoritate atque Albani ducis cōsilio a ministerio in Belgia concinnatus anno 1571. Where there are diuers volumes bookes for the vse of schollers both Protestants Papists as Fathers doctors diuine and humane because they wil haue nothing come to their schollers sight that shal make against the Church of Romes doctrine by the paines of diuers men they haue run ouer a number of writers Diuines Lawiers Phisitians Philosophers Mathematicians humanists haue quoted the places that offended them in this Index tould their schollers that they must either correct them in the bookes or wipe thē out if they doe chance to studie anie of those bookes there named dash them out with a pen doe anie thing with them so they rise not vp in iudgment against them Amongst all which authors Polidore Virgil is one in whose poore booke they haue willed to bee mangled blotted out aboue an hundred seuerall places of all which it seemeth they are fowly ashamed Instāces I could produce manie but that it is not material in a case so cleare one or two maie suffice In an other place speaking of the cheife heads of the Commandemēts he reckoneth this for the second Nullius animalis effigiem colito Thou shalt not worship the liknesse of anie liuing creature Po◠Vir. de inurer l 5. c 9. fol. 435. The collectors of the Index doe command that sentēce to be wiped out and not to be read at anie hand If they bee not afraid that the second commandement against grauen Images is directly against them whie doe they takeit out of their Catechismes as Vaux and wipe it out as they doe here Their index doth yet more miserablie bewray them Vt Liber Bertrami Pre. byt de corp sāg domini tolera riemendatus queat fol. 11. 12. in Indice for in shewing how the anciēt Treatises of on Bertrame a priest which teacheth as we doe of the sacrament of the altar may be suffered to passe for good if it be amended doe testifie to the world That they can by some desised shift denie whatsoeuer errors they finde in the ancient fathers extenuate them and deuise an apt sence to anie of their testimonies when they shal be vrged by the adversaries in disputations and conferences Non videmus cur non eandē aequitatem diligentem recognitionem mereatur Bertramus Ind. ib. Senec. in Herc Oeti Act 3. Geneb Chron l. 4. fol. 790. Nonnulla tacitè corrigens quae de ea quaestione Bertramus Presb paulo ante minus scitè cōmode ad Carolū Calvum rescripserat they see noe reason whie they should not vse that equitie diligence towards Bertrame as towards the rest of the Fathers Scelera quae quisque ausus est hoc vicit malum This dealing passeth al that cā be imagined They that gather the Index confesse that this Bertrame was verie famous and beloued of two Emperours Charles the great Charles the Bald And Genebrard incerteth that about the yeare of our Lord 877. a question beeing made in the sacrament whether the eating be corporallor spiritu al Paschasius the Abbot wrot therof learnedly And covertly corrected manie things which Bertrame the preist had writē therof a little before vnto Charles the Bald not so fitly and so skilfully as he should so wee maie perceaue by Geuebrard aswel as by the gatherers of the Index that Bertrams booke is a great block in their waie Tub. If this booke doe so manifestly discouer their trechery as by your report it appeareth it doth would they suffer it to come in sight to be knowen of you who they knewe would accept against it and also make a great historie of it Rom. Noe I warrant you they never ment it should be seene of anie Protestant they were sending it to their owne Vniuersities schooles of learning beyond