Timothie was it holds in others also for if the Scripture be so profitable for such and such uâ—eâ— that thereby it perfects a Divine much more an ordinary Christian that which can peâ—fit the teacher is sufficient for the learner PA. Doe you disclaime all Traditions PRO. We acknowledge Traditions concerning Discipline and the Rites and Ceremonies of the Church but not concerning the doctrine or matter of faith Religion You equalize unwritten traditions to holy Scripture receiving them saith your Trent Councell with equall reverence and religious affection as you receive the holy Scriptures themselves we daâ—e not doe so but such traditions as we râ—ceive we hold and esteeme farre inferiour Concerning the Scriptuâ—e Canon the Trent Councell accurseth such as receive not the Bookes of Machabees Ecclesiasticus â—oby Iudith Baruch Wisdome for Canonical Scriptuâ—e Now wee retaine the same Canon which Christ and his Apostles held and received from the Iewes unto whom were committed the Oracles of God being as Saint Augustine speakes The Christians Library-keepers Now the Iewes never received these Bookes which wee terme Apocryphall into their Canon yea Christ himselfe divided the Canon into three severall rankes iâ—to the Law the Prophets and the Psalmes now the Apocryphal come not within this reckoning Indeed as S. Hierome saith The Church reades these Bookes for example of life and instruction of manners but yet it doth not apply them to stablish any Doctrine Of Comunion under both kindes and the number of Sacraments If any shall say The Church was not induced for just causes to communâ—caâ—e the â—ay people under one kinde vâ—z of bread onely and shall say they â—rred in so doing let him bee accursed saith the Trent Councell Now our Chuâ—ch holds That both the parts of the Lords Sacrament ought to bâ—e ministred to all Gods people so thaâ— according to us In the publâ—kâ— celebraâ—ion of â—he Eâ—chaâ—ist Communion in boâ—h kinds ouâ—ht to bee given to all sorts of Câ—riâ—â—ians righâ—ly disposed and prepared and this oâ—â— Tenet is agâ—eâ—able to Christes Institution and Precept who saith exprâ—sly and liâ—erally Drink yee all of this It agrees aâ—so with Saint Pauls precept and with the practice of the holy Apostleâ— and the priâ—ative Church Dionysius Arcopagita who as you say was Saint Pauls Scholler and Disciple relates the practice of the Church in his time on this manner After the Priest hath prayed that hee may hoâ—â—ly distribute and that all they that are to partake of the Sacrament may receiue it worthyly he breakes the Bread into many pieces and divides one Cup among all Ignatius who was Scholler to Saint Iohn the Evangelist saith That one Bread is broken unto all and one Cup destributed unto all PA. Bellarmine saith the words of Ignatius are not as you alleage them There is one Cup distributed unto all but there is one Cup of the whole Church and though the Greeke Copies reade as you doe yet he saith That much credit is not to be given to them PROT. Shall we give more credit to a Translâ—tion then to the Originall If the Well-head and Spring bee corâ—upted how shall the Brooke or Streame runne cleare It may be indeed that divers errors are crept both into the Greeke Latine Copies but for the place alleagâ—d there is no colour of corruption in asmuch as the same that Ignatius spake of the Bread the same are repeated of the Cup according to Christs Institution and howsoever Bellarmine may produce some Latine Copie that translateth the words of Ignatius as Bellarmine sets them downe Vnus Calix totius Ecclesiae yet as D. Featly observes in the Grand Sacriledge of the Romish Church Vitlemius and divers other Latin Copies following the originall verbatim render them thus Vnus Calix omnibus distributus that is One Cup distributed unto all and not as Bellarmine and Baronius ad Ann. 109 sect 25. would have it as if Ignatius had said that one Cup was distributed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnibus but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro omnibus not to all but for all that is for the behoofe and benefit of all Howsoever they wrest it Ignatius tels us of one Cup and this not the Priests Cup but the Churches Cup and this Cup was distributed But now adaies in the Masse there is no distribution of the Cup. PA. Christ spake these words Drinke yee all of this only to the Apostles as they were Priests and not to the Laitie PRO. By this meanes you might take away the Bread as well as the Cup from the Lay-people for when Christ administred the Sacrament none were present for ought we know but onely the Apostles Besides the Apostles were not yet fully ordained Priests though they had beene once sent to Preach Christ after his Resurrection breathed on them the holy Ghost and fully endued them with Priestly power Iohn 20.22 Againe the Apostles at this Supper were Communicants not Ministers of the Sacrament Christ was then the onely Minister in that Action Now Christ delivered them the Cup as well as the Bread saying to the same persons at the same time and in the same respect Drinke yee all of this to whom hee had said before Take and Eate giving both alike in charge so that you must either barre the people from both or admit them to both now if neither precept of eating or drinking belong to the Laitie the Laitie are not at all bound to receive the Sacrament PA. Although it be said of Drinking the Cup Doe this in remembrance of me Yet the Words Doe this are spoken Absolutely of the Bread and but Conditionally of the Cup namely as often as yee shall drinke it 1 Cor. 11.25 So that these Words Doe this in remembrance of me inferre not any Commandement of receiving in both kindes PRO. According to your Tenet our Saviour saith not Doe this as often as you Lay men communicate but whensoever you receive the Cup and drinke then doe it in remembrance of me as much as to say as often as you Lay people drinke which needeth never be done by you according to Romish Divinitie Doe this nothing in remembrance of mee Besides as there is a Quotiescunque as often set before the Cup As oft as you drinke so there is a Quotiescunque set before the Bread As often as you shall eate this Bread vers 26. so that quotiâ—scunque biberitis as often as you Drinke cannot make the Precept Conditionall in respect of the Cup more than of the Bread it being alike referred to the Bread and to the Cup. PA. We wrong not the Laitie ministring unto them under one kinde onely they receiving the same benefit by one that they should doe by both Christs body and bloud being whole in each so that the people receive the bloud together with the Host by a Concomitancy PRO. In vaine have you devised Concomitance to
may grow in respect of farther Explanations but it cannot increase in Substantiall points even as a child as Vicentius Lirinensis â—aith though he grow in stature yet hath he no more limbs when he becommeth a man than he had when he was a child so the Church hath no more parts or Articles of Faith in her riper age than she had in her infancie and by this rule new Rome is a Monster if she have more â—word oâ— liâ—bs of Faith now in her declining age than ancient Rome had in her flourishing age And herein we challenge our adversaries to shew the body of their Religion peâ—fited in this first and purest age what time the Church was in her vigour and the Scripture Canon finished and consigned but they dare not be tried by the booke of Scripture Now for us we willingly put our cause to bee tried by that honourable and unpartiall Iury of Christ and his twelve Apostles and the Evidence that shall be given by the testimonie and vivâ voce of holy Scripture but they turne their backs and fly from this triall But I proceed and come to Ioseph of Arimathea whom I named for one of our Ilands speciall Benefactors it was this Ioseph as our best Antiquaries say that together with twelve other Disciples his Assistants came out of France into Britaine and preached the Christian Faith in the Western part of this Iland now called Glastenbury which place in ancient Charters was termed the Grave of the Saints the Mother Church the Disciples foundation whereby it is very likely that our land was first converted by Ioseph of Arimathea being sent hither by S. Phillip not from S. Peter and that not from Rome but from Arimathea which was not farre from Hierusalem so that Hierusalem is the Mother of us all as both Hierome and Theodoret say And this is the rather probable because that upon Austin the Monks comming into England the British Bishops observed their Easter and other points of difference according to the Greâ—ke or Easterne Church and not after the Romane Westerne Church which makes it probable that our first conversion came from the Christian converted Iewes or Grecians and not from the Romanes but howsoever it were or whence-soever they came wee blesse God for the great worke of our conversion THE SECOND CENTVRIE From the yeare of Grace 100. to 200. PAPIST WHom doe you name in this Age PROTESTANT In this Age lived Hegesippus of the Iewish Nation afterwards converted to Christianitie Melito Bishop of Sardis Iustine Martyr who of a Philosopher became both a Christian and a Martyr Now also lived Irenaeus Bishop of Lyons in France sometimes Scholler to Polycarp and both of them Martyred foâ— the name of Christ of this Polycarp Bishop of Smyrna it is recorded that being urged by the Romane Deputie to deny Christ he stoutly replied on this manner I have served him these foure-score and six yeares and he hath not hurt me and shall I now deny him Now also lived Clemens Alexandrinus who was Scholler to one Pantenus these two seeme to be the Authors of Vniversities and Colledges for they taught the Grounds of Religion not by Sermons and Homilies to the people but by Catecheticall doctrine to the Learned in the Schooles Now that in point of doctrine we consent with the Worthies of this Age it may appeaâ—e by the testimonie of Irenâ—us a Disciple of those that heard Saint Iohn the Apostle for he layeth downe no other Articles of Faith and Grounds of Religion then our ordinarie Catechisme teacheth besides he sheweth that in the unitie of that Faith the Churches of Germany Spain France the East Aegypt Libya and all the World were founded and therein sweetly accorded as if they had al dwelt in one house all had had but one soule and one heart and one mouth The like doth his contemporary Tertullian he gives the fundamentall points of Religion gathered out of the Scriptures and delivered by the Churches the same which our Church delivereth and no other for the Rule of Faith Of the Scriptures Sufficiencie and Canon Irenaeus saith The Scriptures are perfect as spoken from the Word of God and his Spirit and Erasmus observes that Irenaeus fought against the troupes of Heretikes onely by the forces and strength of Scripture indeed he sometimes chargeth them with the Churches tradition wounding them with their owne weapon but this was with such undoubted tradition as were in his time thought to bee Apostolike which he might easily discerne living so neere the Aposâ—les dayes Melito Bishop of Sardis being desired by Onesimus to send him a Catalogue of the Bookes of the Old Testament makes no mention of Iudith Tobit Ecclesiasticus nor the Maccabees and yet he profesâ—eth that he made very diligent search to set downe a perfect Cannon thereof And this is likewise confessed by Bellarmine many ancients saith he as namely Melitoâ— did follow the Hebrew Canon of the Iewes Of Communion under both kinds and number of Sacraments Iustin Martyr saith they which are called Deacons among us give to every one that is present of the consecrated Bread Wineâ— adding withal as Christ coÌ„manded them now these words which mention Christs Commandement Bellarmine would haue to belong to the Consecration only not to the Communion whereas Iâ—stin extends Christs precept to both both being injoyned in that precept doe this in remembrance of me so that we have both Christs precept and this Ages practice for our Communion in both Clemens Alexandrinus wrote a booke against the Gentiles which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ye would say woven after the manner of coverings mixed with the testimonies of Scriptures Poets Philosophers and Histories and therein he hath these words When they distribute the Holy Eucharist as the custome is they permit every one of the people to take a part or portion thereof and what he meaneth by Eucharist himselfe explaineth saying the mingling of the drinke and of the Water and the Word is that which we call the Eucharist so that according to him not Bread onely but Bread and Wine is the Eucharist and of this every one of the people participated in his time and therefore all dranke of the Cup. Iustine Martyr in his Apologie for the Christians specifies no other Sacraments than Baptisme and the Lords Supper and yet in that treatise of his he was justly occasioned to mention the Sacraments of the Church and there he relates the manner of their Church-service Liturgies and Commnuion so that there had beene a fit place for him to have named those other five if the Church had then knowne them Of the Eucharist That the substance of Bread and Wine remaineth in the Sacrament after the words of Consecration albeit the use of the elements bee changed is cleere by the Fathers of this Age. Iustine Martyr saith that the elements of Bread
could at the samâ— time dictate unto seven severall Clarkes or Notaries hee was of such esteeme that divers would say Malle se cum Origene errare quà m cum alijs verâ— sentire that they had rather erre with Origen than thinke aright with others hee exhorted others to Martyrdome and from his child-hood was himselfe desirous of the honour thereof but in the seventh persecution under Decius hee fainted and his heart was so overset with feare to have his chaste body defiled with an ugly Ethiopian that hee chose rather to offer incense to the Idoll then to bee so filthily abused for this cause hee was excommunicated by the Church of Alexandria and for very shame fled to Iudea wherâ— he was not only gladly received but also requested publikely to preach at Hierusalem But so it was falling upon that place of the Psalmist Vnto the ungodly saith God why doest thou preach my Lawes and takest my Covenant in thy mouth whereas thou hatest to bee reformed and hast cast my words behind thee Psalm 50.16.17 These woâ—ds so deepely wounded his heart with griefe that hee closed the booke and sate downe and wept and all the congregation wept with him In expounding the Scriptures hee was curious in searching out of Allegories and yet falling on that place Math. 19.12 Some have gelded themselves for the kingdome of heaven hee tooke those words literally and gelded himselfe to the end hee might live without all suspition of uncleannesse whereas hee expounded almost all the rest of the Scriptures figuratively Hee held a fond opinion concerning the paines of devils and wicked men after long torments to bee finished It is usually said of him Vbi bene scripsit nemâ— melius ubi malè nemo pejus where hee wrote wellâ— nâ—ne better so that wee may say of him as Ieremy of his figs the good none better the evill nonâ— worse Ier. 24.2 Cypriaâ—â— was a learned godly Bishop and glorious Martyr he erred indeed in that he would have had such as had beene baptized by Heretikes if afterwards they returned to the true Church to bee rebaptized yet he was not obstinate in his errour hee was as Aâ—stin saith of him not onely learned but docible and willing to bee learned and that hee would most easily have altered his opinion had this question in his life time beene debated by such learned and holy men as afterwards it was so that S. Austin makes this observation touching Cyprians errour hee therefore saw not this one truth touching Rebaptization that others might see in him a more eminent and excellent truth to wit his humilitie modestie and châ—ritie Of the Scriptures sufficiencie and Canon Tertullian though hee stood for Ceremoniall traditions unwritten and for Doctrinall traditions which were first delivered from the Apostles by word of mouth and afterwards committed to writing yet dealing with Hermogenes the Hereticke in a question concerning the faith whether all things at the beginning were made of nothing presseth him with an Argument ab Authoritate negativè Whether all things were made of any subject matter I have as yet read no where saith hee Let those of Hermogenes his shop shew that it is written if it bee not written let them feare that wâ—e which is allotted to such as adde or take away but for himselfe hee professeth that hee adoreth the fulnesse of the Scripture And why may not wee also argue negatively touching divers Tenets of Poperie that from the beginning it was not so Math. 19.8 In the two Testaments saith Origen eveâ—y word that appertaineth to God may bee required and discussed and all knowledge of things out of them may be understood but if any thing doe remaine which the holy Scripture doth not determine no other third Scripture ought to be received for to authorize any knowlâ—dge Origen in his exposition upon the first Psalme faith wâ—e may not bee ignorant there are two and twenty bookes of the old Testament after the Hebrewes which is the number of the Letters among them This is likewise witnessed by Eusebius that as Origen received the Canon of the Iewes so likewise he reiected those sixe bookes which wee terme Apocriphall with the Iewes Of Communion under both and the number of Sacraments Tertullian speaking in generall of Christians saith the flesh feedeth upon the body and blood of Christ that the soule may be fatâ—ed as it were of God hee speakes of the body and blood of Christ as distinct things saying Corpore sanguine and elsewhere he mentions the Cup given to a Lay-woman saying from whose hands shall shee desire the Sacramentall Bread of whose Cup shall shee participate hee speaketh of a Christian woman married to an Infidell and sheweth the inconvenience of such a match whereby the faithfull wife was like to bee debarred of the comfort of receiving the Sacrament and drinking of the Lords Cup. Origen maketh this question What people is it that is accustomed to drinke blood and hee answereth the faithfull people Hereunto Bellarmine saiâ—h the people did drinke but they had no commâ—nd so to doe where hee grants us that communicating under both kinds was the Agend or Church practise in this age besides Origen in this very place alleadgeth Christs praecept for the Cup out of the sixt of Iohn Cyprian speaking of such as in time of persâ—cution had lapsed and not stucke to the truth and therâ—upon were barred from the Communion hee desires that upon their repentance they may bee admitted and hee gives this reason How shall wee sit them for the Cup of Martyrdome if before wee admit them not by right of Communion to drinke of the Lords cup in the Church And againe Because some men out of ignorance or simplicity in Sanctifying the Cup of the Lord and ministring it to the people doe not that which Iesus Christ our Lord and God the Authour and Institutour of this Sacrifice did and taught Where albeit the maine scope of the Epistle bee to prove the necessity of administring the Sacrament in Wine and not in meere water as the Aquarij did yet on the bye he discovers the practice of the Church for both kinds and saith expressely that the Cup was ministred or delivered to the people Tertullian in divers places of his works acknowledgeth the same Sacraments with us to wit Baptisme and the Lords Supper and Beatus Rhenanus in his notes upon Tertullian observes the same and for this hee is brought under the Spanish inquisition and roughly entertained for his paines as appeares by a Censure passed on him and extant in the latter end of Tertullians Works Of the Eucharist Tertullian disputing against Marcion who denied that Christ had a true Body confuteth him by a reason drawne from the Sacrament of the Supper in this manner A Figure of a Body presupposeth a true Body for of a shew or phantasie there can be no Figure But
of the Evangelist what wants it what obscuritie is there in it all things there are full and perfect Saint Basil saith it is a manifest falling from the Faith and an argument of arrogancie either to reject any point of those things that are written or to bring in any of those things that are not written Gregory Nyssen layeth this for a ground which no man should contradict that in that onely the truth must be acknowledged wherein the seale of the Scripture testimonie is to be seene The same Father in an oration of his calleth the Scripture an even streight and inflexible Rule neither mentâ—oneth he any more rules but this onâ— and adding the word ipsa to the Rule he delareth the same to be an adaequate and onely Rule Of the Scripture Canon The Councell of Laodicea saith we ought to reade onely the bookes of the Old and New Testament yea the same Councell recites onely those Canonicall bookes of Scripture which we allow and the Canons of this Councell though a provinciall Councell are confirmed by the sixt generall Councell in Trullo now if it be replied the Laodicean Councell excludes the Apocrypha the Carthaginian Councell receives them and both these were confirmed in the sixt generall Councell held in the Palace called Trullo and how can this stand together the matter is thus reconciled the Laodicean speakes of the Canon of Faith the Carthaginian of the Canon of good manners to both which the sixt Councell subscribed in that sence and we to it To proceed Hilary tells us the Law of the Old Testament is conteined in two and twentie bookes according to the number of the Hebrew letters and Athanasius saith the same and as touching the Apocryphall bookes as namely the booke of Wisedome Maccabees and the rest he saith Libri non sunt Canonici they are read onely to the Caetechumens or novices in Religion but are not Canonicall Epiphanius after he had reckoned up the Canon of two and twentie bookes censureth the bookes of Wisedome and Ecclesiasâ—icus in these words they are fit and profitable but not reckoned amongst those bookes which are received by our Church and therefore were neither laid up with Aaron nor in the Arke of the New Testament Ruffinus in his explanation of the Creede which is found among Saint Cyprians workes and so attributed to him setteth downe the Catalogue conteining all those bookes which we admit secluding all those that are now in question wee must know saith he that there be also other bookes which are not Canonicall but are called of our Ancestors Ecclesiasticall as is the Wisedome of Salomon Ecclesiasticus Tobias Iudith and the bookes of Maccabees all which they will indeed have to be read in the Church but not to be alledged for Confirmation of Faith To this testimonie of Ruffin Canus a Popish writer thus replieth although Ruffin did affirme that the bookes of Maccabees were to be rejected by the tradition of the Fathers yet by the Readers leave he was ignorant of that Tradition as if Canus a late writer were better skilled in the Primitive tradition than Ruffinus or Cyprian Gregorie Nazianzen nameth all the bookes that wee admit save that he omitteth the booke of Hester being misperswaded of the whole by reason of those Apocryphall additions to it Now Bellarmine would shift off such testimonies as these by saying it was no fault in them to reject these bookâ—s because no generall Councell in their dayes had decreed any thing touching them But we aske how it came to passe that so many Catholike Divines after this pretended decree of their Canon rejected these bookes as others had done before for some in every Age rejected thâ—m Of Communion under both and number of Sacraments Gregory Nazianzene saith of his sister Gorgonia in this manner if her hand had laid up any portion of the types or tokens of the precious body and of the bloud he saith that his sister after she had communicated she laid up some part of the Sacrament of the body and bloud of Christ now as she kept the consecrated bread in a cloth so she might carry the wine in a viall howsoever this religious woman received in both kinds The same Nazianzen bids reverence the Lords Table to which thou hast accesse the bread whereof thou hast beene partaker the cup which thou hast communicated being initiated in the passions of Christ. Athanasius being accused for breaking a Chalice writeth thus What manner of Cup or when or where was it broken in every house there are many Pots any of which if a man breake he committeth not sacriledge but if any man willingly break the sacred Chalice he committs sacriledge but that Chalice is no where but where there is a lawfull Bishop This is the use destin'd to that Chalice none other wherein you according to institution doe drinke unto and before the Laity This was the custome in Athanasius his dayes Saint Ambrose speakes to a great secular Prince Theodosius in this sort How dare you lift up to him those hands from which the blood yet droppeth will you receive with them the sacred body of our Lord or how will you put in your mouth his precious bloud who in the commanding fury of your wrath have wickedly shed so much innocent bloud The same Saint Ambrose in his Treatise that hee wholly set apart for the laying foorth of the Doctrine of the Sacraments specifyeth not any other than either those two of ours Baptisme and the Lords Supper and yet wee have of his as they are divided sixâ— bookes de Sacramentis of the Sacraments And so I come to treat of the Sacrament Of the Eucharist PA. You have produced Hilarie and Cyril of Hierusalem on your side whereas they make for us in the poynt of the Sacrament Saint Hâ—larie sayth nos verè verbum carnem cibo Dominico sumimus Hil. l. 8. de Trinitate PRO. Hilaries testimony was much urged by Mr. Musket Priest and was notably cleered by Doctour Featly in the second dayes disputation now to the place alleadged he sayth The Word truely became Flesh truely to wit by Faith and Spiritually not with the mouth and carnally Objection These words of Hilarie Sub Sacramento communicandae carnis and the like following nos verè sub mysterio carnem corporis sui sumimus wee truely receive the Flesh of his body under a mystery prove the reall presence of Christs flesh under the formes of bread and wine Answer Saint Hilarie by the words Sub Sacramento and sub mysterio carnem sumimus meaneth nothing but that in a mystery or Sacramentally we eate the true flesh of the Sonne of God sub mysterio is no more than in mysterio that is mystically under a similitude in a similitude or after a resemblance Object St. Hilarie sayth in the booke alleadged de veritate carnis sanguinis non est relictus ambigendi locus
Dinooch the Abbot of Bangor a learned man made it appearâ— by divers arguments when Austine required the Bishops to be subject unto him that they ought him no subjection yea they farther added That they had an Arch-bishop of their owne him they ought and would obey but they would not be subject to any forraigne Bishop For such an one belike they held the Pope to be Neither can it bee truly alleadged that they refused his jurisdiction not his religion for Bede saith That they withstood him in all that ever he sayd now surely hee sayd somewhat else besides his Arch-bishopricke and his Pall or else he had beene a very ambitious man Besides in the dayes of Laurentius Austines successour Bishop Daganus denied all Communion And refused to eate bread in the same Inne wherein the Romish Prelates lodged belike then they differed in matters of weight PA. Wherein stood the difference what doe you hence inferre whether were you not beholden to our Austine PRO. The Romans kept their Easter in memorie of Christs Resurrection upon the first Sunday after the full Moone of March the Britanes kept theirs in memory of Christs Passion upon the fourteenth day of the Moone of March on what day of the weeke soever it fell this they did after the example of the Easterne Churches in Asia grounded on a tradition received from Saint Iohn whereby it seemeth the British Church rather followed the custome of the East Church in Asia planted by Saint Iohn and his disciples than the Romane which yet had they been of the Romish jurisdiction they would in all likelyhood have followed now since they followed the Easterne custome it is probable that our first conversion to Christianitie came from the Converted Iewes or Grecians and not from the Romanes and that Britaine was not under their jurisdiction But whencesoever our Conversion were wee blesse God for it Now concerning Austine and the Britaines we acknowledge to Gods glory that howsoever the superfluitie of Ceremonies which Austine brought in might well have been spared yet Austine and his Assistants Iustus Iohn and Melitus converted many to the Faith Neither can we excuse the Britaines for refusing to joyne with Austine in the conversion of the Pagan Saxons yet withall we must needs say they had just reason to refuse to put their necks under his yoke and surely if Austine had not had a proud spirit he would onely have requested their helpe for the worke of the Lord and not have sought dominion over them which makes it very probable that his obtruding the Popes jurisdiction over the Britaines occasioned that lamentable slaughter of the Britaines For when as Austine solicited the Britaines to obey the See of Rome and they denied it then did Ethelbert a Saxon Prince lately converted by Austine stirre up Edelfred the Wild the Pagan King of Northumberland against the Britaines whereupon the Infidel Saxon Souldiers made a most lamentable slaughter of the Britaines assembled at Westchester and that not onely on the Souldiers prepared to fight but on the Monks of Bangor assembled for prayer of whom they slew twelue hundred together with Dinooch their Abbot all which as Ieffery Monmouth saith being that day honoured with Martyrdome obtained a seat in the Kingdome of Heaven And this was the wofull issue of their stickling for jurisdiction over other Churches PA. Baronius calleth the Britaines Schismaticks for not yeelding to the Pope PRO. The Britaine Church had anciently a Patriarke or Primate of her owne like other Provinces to him the other Bishops of his Church were subject and not to the Romane PA. The Nicâ—n Councel condemned the Quartadecimans and in them your Britaines for Hereticks saith Parsons PRO. To his testimonie we oppose the Iudgement of a Frier minorite who expressely calleth them Catholikes Besides had that famous Councell of Sardice held our British Bishops for Hereticks they had never admitted them to give sentence in that Councel as they did for by name Restitutus Bishop of London subscribed thereunto and was likewise pâ—esent at the Synod of Arles in France as Parsons reporteth out of Athanasius Againe those who kept Easter on the fourteenth day precisely were of two sorts Some as Polycrates and other Bishops in Asia kept it so meerely in imitation of Saint Iohn the Evangelist as an ancient but yet an indifferent and mutable rite or tradition and these were condemned for Hereticks and such were our Britaines Others kept the fourteenth day even eo nomine and by vertue of the Mosaicall law holding a necessity of observing that peremptory day as appointed by Mosesâ— now this was the meanes to bring Iudaisme which quite abolisheth Christ and evacuateth the whole Gospel like those who amongst the Galathians urged Circumcision to whom Saint Paul professeth that Christ should profit them nothing And this was it was condemned in the Quarta-decimans but of this the Britaine 's were cleere They should indeed have conformed themselves to the Councels decree yet because that decree was not a decree of Faith no farther then it condemned the Necessitie of observing the fourteenth day and therein condemned the Quartaâ—decimans but a decree of Order discipline and uniformity in the Church when it was once knowne and evident that any particular Church condemned the necessitie of that fourteenth day the Church by a connivencie permitted and did not censure the bare observing of that day The same Councel decreed that on every Lords day from Easter to Whitsâ—ntide none should pray kneeling but standing wherein the Church notwithstanding the decree useth the like connivence not strictly binding every particular Church to doe so so long as there is unitie and agreement in the doctrines of Faith the Church useth not to bee rigorous with particular Churches which are her children for the varietie and difference in outward rites though commanded by her selfe as my learned kinsman Doctor Crakanthorpe hath well observed PA. This odds about keeping Easter was but of small weight PRO. It was so if we consider our Christian libertie in the observation of times yâ—t was it held a matter of that consequence that Pope Victor Excommunicated all the Churches of Asia which differed from him in the observation thereof PA. What conclude you from your Britaines Faith PRO. Vpon the Premises it followeth that seeing the doctrine of the Popes Supremacie over all Churches was no part of the Britaines Faith when Austine came therefore neither was it any part of their Faith in Eleutherius dayes no nor in the Apostles time neither since as Mathew of Westminster saith The Britaines Faith never failed Againe seeing the Britaines Faith as Parsons truly affirmeth was then to wit at Austines comming the same which the Romanes and all Catholike Churches embraced it further followeth that the Popes Supremacie was no materiall part of the Romane Faith or of any Catholikes either in Pope
That which maketh strongly against the Papacie For now a daiâ—s this Stile of Vniversall Bishop which Gregorie held to bâ—e the Harbinger of Antichrist is brought in as a maine proofe of the Popes Supremacie Neither could Gregorie restraine his Successors from bearing this Title for Boniface the third who next save one succeeded Gregorie Obtained of Phocas the Emperour not without great contention that the See of Rome should bee callâ—d the head of all Churches being the same place of preheminence in â—ffect which Iohn in Gregories time so much affected Now by this the Reader may perceive and that from the tongue and pen of one of their best Popes that were since his time that in Gregories judgement his successours that enjoy this swelling Title and transcendent power are proved to be Antichristian Bishops Lastly the Reader may observe who it was that gave the Pope this jurisdiction it was even that usurper Phocas who murthered his master Maurice the Emperâ—ur and then confâ—rred this prophane Title on Pope Boniface a fit Chapleine for such a Paâ—ron Hitherto wee have treated of Saint Gregories Faith and visited the Colledge of Bangor the Foundation whereof is ascribed to King Lucius from whose time unto the entraâ—ce of Austine the Monke 438. yeares were â—xpired In all which space the Christian Faith was both taught and imbraced in this Iland notwithstanding the continuall persecutions of the Romans Huns Picts and Sâ—xons which last made such desolation in thâ— outward face of the Church that they drove the Chriâ—â—â—â—n bishops into the Deserts of Cornwaile and Waâ—es in which number were the bishops of London and Yorke Now by their labours the Gospell was replaâ—ted amongst the Inhabitants of those vast Mounâ—taines and farther spread it selfe into these Northerne parts what time as Edwin and Oswald Kings of Northumbeâ—land sent for Saint Aidan and Finan into Scotland to convert their Subjects to the Faith PA. What were this Aidan and Finan PRO. They were the worthy instruments which the Lord raised up for the good of our countrey for by the ministery of Aidan was the kingdome of Northumberland recovered from Paganisme whereunto belonged then beside the shire of Northumberland and the lands beyond it unto Edenborrough Frith Cumberland also and Westmoreland Lancashire Yorkshire and the Bishopricke of Durham And by the meanes of Finan not onely the kingdome of the East-Saxons which contained Essex Middlesex and halfe of Hertfordshire regained but also the large kingdome of Mercia with the shires comprehended under it was first converted unto Christianitie so that these two for their extraordinarie holinesse and painefulnesse in preaching the Gospel were â—xceedingly reverenced by all that knew them Aidan especially Who although hee could not keepe Easter saith Bede contrary to the manner of them which sent him yet hee was carefull diligently to performe the works of Faith Godlinâ—sse and Love after the manner used by all holy men whereupon hee was worthily beloved of all even of them also who thought otherwise of Easter than hee did and was reverenced not onely of the meaner ranke but of the Bishops themselves Honorius of Canterbury and Felix of the East-Angles In this Age also was held the sixt generall Councell at Constantinople summoned by the Emperours commandement it was called against the heresie of the Monothelites and therein Honorius the Pope was accursed for a Monothelite It was theâ—e also decreed that the See of Constantinople should enjâ—â— equall priviledges with the See of Rome And whereas some Canons were alleadged for restraint of Priests marriage they were opposed by this Councel and the Church of Rome is in expresse termes taxed for urging them And upon paine of deposition to the gainsayers it was decreed That the marriage of Ecclesiasticall persons was a thing lawfull and that their conjugall cohabitation stood with the Apostolike Canons was an ancient tradition and orderly constitution And in case continencie were enjoyned it was not perpetuall but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the proper turnes or courses of their ministery so that the restraint of Priests from marrying neither is nor ever was conceived to be saith learned bishop Andrews but Positivi juris which being restrained upon good reason it might upon as good reason be released and Pope Pius the second was of opinion That there was better reason to release them then to restraine them and so were divers other at the Councell of Trent if there had beene faire play and yet Iesuit Coster holds that a Priest offends greatly if he commit fornication Gravius tamen peccat but he offends more grievouslie if he marry PA. This Councel was neither the Sixt nor generall PRO. Caranza and Balsamon call it both sixth and generall We grant indeed that to speake precisely the sixt Synod under Constantine the fourth published no Canons but afterwards divers of the same Fathers which had formerly met in the sixt Synod they and others to the number of 227 being called together by the then penitent and restored Emperour Iusâ—inian gathered up and set forâ—h the Canons formerly made and by them re-enforced and Balsamon saith that Basilius Bishop of Gortyna the Metropolis of Creete which was then under the Arch-bishop of Rome and the Bishop of Ravenna were there to represent the Romaâ—e Church The truth is your Romanists cannot endure tâ—is Gâ—eeke Councel because it sets the Patriarke of Constantinople cheeke by joule with the Romane Bishop In a word if some Canons of this Councel be justly excepted against this makâ—s not against us for wee warrant not all that goes uâ—dâ—r thaâ— Councels name nor them that once spoke truth from ever erring And it seemes Gratian he Monke hath beene a tampering with the Canon alleadged for in one of Gratians Editions we reade thus Let not Constantinople bee magnified as much as Rome in matters Ecclesiasticall and in another Let Constantinople be advanced as well as Rome And now have we surveyed the first sixe generall Councels and found them to have beene called by the Emperour and not by the Pope and yet Bellarmine now a dayes denyes this power to godly Princes and would conferre it on the Pope THE EIGHTH CENTVRIE From the yeare of Grace 700. to 800. PAPIST WHat say you to this eighth Age PROTESTANT This Age was beholden to our nation which afforded such worthies as venerable Bede the honour of England and mirrour of his time for learning as also his Scholler Alcuinus counted one of the Founders of the Universitie of Paris and Schoole-master to Charles the Great by whom or his procurement were written thoâ—e Libri Carolini King Charles his bookes opposing the second Nicen Synod which stood for Image worship Now also lived Antonie the Monke and Damascen one that laid the foundation of Schoole-divinitie among the Greekes as Peter Lombard afterward did among the Latines he was indeed a Patron of
what Church did Luther joyne himselfe and why left hee the Roman Church PRO. Hee joyned himselfe in point of faith to the ancient Primitive and Apostolicke Church that went before him and for his present Communion to that sound part of the Roman Church which then with him hated the corruptions which the Romish faction for the maintenance of their pompe and profit had upheld In particular hee joyned himselfe to those honourable personages the Dukes of Saxony and Wittenberge and the Earle of Mansfield and to such Châ—istian congregations as within their territories began to abandon Poperie and reforme themselves He received Ordination in the Church of Rome this ordination for substance was good and by vertue thereof hee preached tâ—e word and brought the people to see and detest not the Church of Rome but her corruptions from whence hee severed himselfe to wit from the Roman Court and faction therein so that hee leapt not out of the Church hee kept himselfe still within the barne-floore thereof onely he leapt out of the huske of popish errours Now this his separation and ours from errour â—s warranted by Gods word since Gods people are commanded and that upon a grievous penalty to depart out of Babylon and spirituaâ—l Sodome and this we â—ake to be Rome since your owne Iesuites that have commented on the Revelation call Rome Babylon and that this is to be understood not onely of heathâ—n Rome but of Rome Christian after that it had forsaken heaâ—henisme and had received the faith of Christ and turned againe from that unto Antichristianisme PA. If any Protestant Church were in being before or at Luthers appearing then would they upon his preaching have acknowledgâ—d him and joyned themsâ—lves to him but as Bellâ—rmine saâ—th they did not PRO. Alphoâ—sus de Casiro saith Neither did Luther in this age come â—orth alone but accompanied with a grâ—at troope as with a Guard waiting for Lâ—tâ—er as for tâ—eir Captaine and Leader such were Philip Melanchton Conradus Pâ—llicanâ—s â—ambert Fabricius Capito â—siâ—â—der Stuâ—mius aâ—d Maâ—tin Bucer and thâ—se saith he seemed to have â—xpectâ—d him bâ—fore hee came and upon his comming dâ—lclâ—aâ—e unto him so that hee wanted noâ— such as gave him the right hands of fellowship Galat. 2.9 Carolus Miâ—titius being sent from Pope Leo to Frederike professed That all the way as he came having sâ—undâ—d mâ—ns affâ—ctions hee found three to favour Luthâ—r for one that favoured the Pope And Lutâ—er professeth that the applause of the world did much support him most men being weary of the frauds and wicked pâ—actices of the Romanists Neither are these penurious examples to give instance in Melanchton Pellican Bucer and others as Brereley scornefully calleth iâ— for they were as great schollâ—rs as that age affâ—â—ded Pâ—llican was one who made great helpe for râ—viving tâ—e Hebrew tongue and was Luthers ancient and so was Ioâ—n Capnio or Reuchlin who brought Greeke and Hebrew into Germany Now bâ—sides his câ—evals and contemporaries the Waldâ—nâ—es as also Iohn Hâ—sse bare a torch before Luther and shâ—wed him his way PA. Master Brereley saith That Melanchton Pâ—lican and Bucer were originally Catholikes and followed Luthers example in revolting from the Catholike Church PRO. Saint Paul was originally a Pharisee and yet hee did well to forsake the leaven of their traditions and embrace the doctrine of the Gospell And so did Saint Austin the errour of the Manichees and Pelagians and embraced the truth of the Gospell Besides they left not the Catholike but the Roman Church nor that altogether but the faction that was therein to wit the papacie PA. Schlusselburg saith It is impudencie to say that many learned men in Germany did hold the doctrine of the Gospell before Luther PRO. Schlusselburgs words are these Vtenhovius writes impudently that he heard Pellican affirme that many learned men in Germany held the doctrine of the Gospel before Luther appeaâ—ed and that Pellican himselfe impugned the popish purgatory before the name of Luther was heard of Now why may wee not beleeve Vtenhovius and Pellican affirmâ—ng the same and being honest men as well as Schlusselburg denying it Besides admit there were not any in Germany yet there might be elsewhere many thousands as in Bohemia France and England and other parts who bâ—fore Luthers time embraced the doctrine of the Gospell PA. Master Brereley saith out of Luthers workes that upon a conference had with the Devill Luther gave over the Masse and changed his Religion PRO. Suppose this Conference were extant in all the Dutch copies of Luthers workes which yet some make doubt of yet might this conference bee onely imaginary even a strong spirituall 〈◊〉 and not â—ny personall or reall conference now from such a spiâ—ituall conflict dreame or appâ—â—ition you cannot draw any sound proofe But supposing the truth of this conference had not Christ a conâ—â—â—â—nce with Sathan and Saint Bernarâ— a combat with him is theiâ— religion ere a whit â—he worse to be liked Your Romish Saints were very familiar with the Devill Saint Oswald wrestled with him Saint Dunstane tooke him by the nose Christopher in the Legend is said to have served the Devill and Saint Xavier was usually vexed with him after Dinner Supper Recreation and saying of Masse insomuch as the Devill oft times put him into a cold sweat as Hâ—ssenmullerus reporteth of him from Turrian the Iesuite PA. The Devill brought arguments against saying of Masse and disputed against it therefore the Masse is good or else the Devill would not have found fault with it PRO. This followeth not for every thing the Devill mislikes is not therefore good neither is all he moves one unto therefore bad For instance sake he came in the habit of Saint Vrsula and moved one to enter into the Order of Nunnes will you say therefore veiling of Nunnes is bad PA. Luther used the selfe-same arguments against the Masse which Satan did now how could they bee good proofes that were brought in by Satan or why would Luther beleeve him PRO. Luther shewes onely how Satan tempted hâ—m to despaire for that he had beene a Masse-monger which Luther knew to be naught without the Devils prompting Besides all that the Devill speakes is not devillish the Devils that possessed the men confessed and sayd Thou art Christ the Sonne of the living God afterwards they entred into the Heard of Swine now the Heardmen they came into the Citty and told what was done and sayd now what though the Hâ—ard-men told how the Devils confessed this Article of the Christian Faith That Christ was the Sonne of the living God was not this a true confession though the Heard-men had fiâ—st heard it from the Devils and likewise reported it from them Luther heard such and such arguments against the Masse might not those arguments be true though Luther heaâ—d them from Satan Gods Ape It is true indeed that the Devill in telling truth
say it was not onely apparant enough in the Greeke and Easterne Churches and in such as had made an open separation from the Romish corruptions such as were in these Westerne parts the Wâ—ldenses Wickleâ—iâ—ts and Hussites but it was also within the community of the Romish Church it selfe even there as in a large field grew much good corne among tares and weeds there as in a great bâ—rne heape or garner was preserved much pure graine mixed with store of chaffe Object I except against that you have said Master Brereley cals it a Ridle To say your Church was under the Papacie as wheat is under the chaffe and yet the Papacie was not the true Church Answer It is no Enigma or Ridle it being all one in effect as to say the Christian Church at our Saviours comming and after consisting of Ioseph and Mary Simeon and Anna the Shepherds and the Sages Christs disciples and others was in and under the Iewish Church consisting of Scribes and Pharisees who with their false glosses and vaine traditions had corrupted the Law of God was not sanum membrum a sound part of Gods Church but as our Saviour saith Like sheepe without a Shepheard Mark 6.34 Object You say your Church was under the papacie but the papacie was not the true Church by the like reason you may say that the hidden Church of God is preserved among the Turkes can there be a Church without an outward ministerie Answer It followeth not and the reason of the difference is because amongst the Turkes there is not that meanes of salvation inasmuch as they have not given their names to Christ but the true Church of God may bee preserved withiâ— the Romish Church in as much as they have the Scriptures though in a strange tongue as also Baptismeâ— and lawfull ordination and the like helpes which God in all ages used that his Elect might begathered out of the midst of Babylon And whereas you urge an outward and publike ministery this maketh nothing against the Church of England which for substance hath the same descent of outward ordination with the Roman Church neither can any man shew a more certaine pedegree from his great Grand father than our Bishops and Pastors can fâ—om suâ—h Bishops as your Church accounts canonâ—call in the time of King Henry the eight and upward such â—aâ—re evidence can wee produce for an outward and publâ—ke miâ—istery in the Church of England and such ordination wee hold very necessary and yet in case it cannot be had Gods children by their private reading and meditation of that which they have formerly learned may supply the defect of a publike ministery even as some Christians at this day being slâ—ves in Turky or Barbarie may be saved wiâ—hout externall ministery but this is in case of extremity for us we never wanted a standing ministery Neither did the Waldenses Wicklivâ—sts and Hussites for so I call them for distinction sake ever want an outward and lawfull ministery amongst them for the administration of the word and Sacramentsâ— Object You say your Professors communicated with the Roman Church but did not partake in her errours as you call them did they not joyne with them in the Massâ— and the Letanies of the Saints and the like Answer The thing wee say is this that howsoever they outwardly communicaâ—ed with Rome yet divers of them misliked in their heart their grosser erroâ—s they groaned under the Babylonish yoake and desired reformation besides many of them were ignorant of the depth and mysterie of poperie Object If your Protestant Church were in bâ—ing at and before Luthers appearing then did such as were members thereof either make profession thereof or not if they did tell us their names and where they did so if they did not then were they but dissemblers in Religion according to that of Saint Paul Rom. 10.10 and our Saviour Math. 10.33 Answer I will but take what your Rhemists grant and reâ—oâ—t your owne argument they say That the Catholike Church in their time was in England although it had no publike government nor open free exercise of holy function whence I argue thus if their Roman Church had any being at that time in England then their Priests and Iesuits either made publike profession of their faith or not if they made open profession why then did they goe in Lay-mens habits and lurke in corners if they made not open profâ—ssion then were they but dissemblers Besides I have already given you in a Catalogue of our professors who within the time mentioned witnessed that truth which wee maintaine by their writings confessiâ—ns and Martyrdom Now for us wee have rejected nothing but popery wee have willingly departed from the Communion of their errors and additions to the faith but from the Communion of the Church wee never departed In a word there were some who openly and constantly withstood the errours and corâ—uptions of their time and sealed with their bloud that truthâ— which they with us professed others dissented from the same errours but did not with the like courage oppâ—se themselves such as would sâ—y to their friends in private Thus I would say in the Schooles and openly Sed maneat inter nos diversum sentio but keepe my Councel I thinke the contrary PA. Was not the Masse publickly used in all Churches at Lâ—thers aâ—pearinâ— was Protestancie then so much as in being saith Master Bâ—eâ—ely PRO. If by a Protestant Church saith learned Doctor Field we meâ—ne a Church beleeving and teaching in all poinâ—s as Protestants doe and beleeving and teaching nothing but that they doe the Latine or West Church wherein the Pope â—yranâ—ized before Luthers time was and continuâ—d a true Protestant Church for it taught as we doe it condemned the superstition wee have removed it groaned under the yoke of tyranny which wee have cast off howsoever there were many in the midâ—t of her that brought in and maintained superstition and advanced the Popes Supremacie But if by a Protestant Church they understand a Church that not onely dislikes and complaines of Papal usurpation but also abandonâ—th it and not onely teacheth all necessary and saving truth but suffâ—reth none within her jurisdiction to teach otherwise wee confesse that no part of the Westerne Church was in this sort a Pâ—otestant Church till a Reformation was begun of evils formerly dislikâ—d Now whereas it is objâ—ctâ—d that the Masse wherein they say many chiefe poinâ—s oâ— their Râ—ligion are comprehended was publickely uâ—ed at Luthers appearing It is answered by Doctor Field that thâ— usiâ—g oâ— the Masse as the publicke Liturgie is no good proofe inasmuch as manifold abuses in pâ—actice besides and contrary to thâ— word of the Canon and the inâ—enâ—â—â—â— of them that first compoâ—ed the sameâ— have creâ—t into iâ— as also sundry Apocryphall thiâ—gs have slipt into the publicke Service of the Church these things will bâ—tter appeare by â—articular instances Concerning private
Ministers to marry In divers other points also many of your side say the same with the Protestants as it is already shown in this treaâ—ise And therefore if you will force the Argument to make that the safest way of salvation which differing parts agree upon why doe you not joyne with uâ— since for the Positive and Affirmative Articles of our Religion noâ— onâ—ly the mâ—st but alâ— Prâ—tâ—stant and Papâ—â—â— agâ—eâ— therein For example sâ—ke Wee agree on boâ—h sides the Scripâ—ures to be the Râ—le of Faith the bookes of the old Testamâ—nt written in Hebrew to bee Canonicall that wee are justified by Faith that God hath made two Receptaclâ—s for mens sâ—â—les aftâ—r death Heaven and Hell that God may â—e woâ—shipped in spirit wiâ—hout an Image thaâ— we are â—o pray unto God by Christ that there bee two Sacramâ—nâ—s that Christ is really recâ—ived in the Lords Suâ—per that Christ made one oblation of himselfe upon the Crosse for the Redemption Propiâ—iation and Satisfaction for the sinnes of the whole world In a word where they take the Negative part as in with-holding the Cup from the Laiâ—ie foâ—bidding the administration of the Sacraments in the vulgar tongue and restraining the marriage oâ— Pâ—iests yet even in thâ—se they condescend unto uâ— for tâ—e lawfulnesse of the thingâ— in themselves and in respâ—ct of the law of God anâ— oâ—pose them onely in regaâ—d of their conveniencie and for that the Church of Rome hath otherwise ordaâ—ned But see our â—ffiâ—mations content them not To the Scriptures theâ— addâ— and equalize unwritâ—en Traditions to â—he Hebrâ—w Canon the Apocrypha to Faith in the act of Iuâ—â—ification works to Heaven and Hell Purgaâ—oâ—ie Limbus Patrum and Limbus Pueroâ—um to the woâ—ship of God in spirit Images to Prayer to God by Chriâ—t Iâ—vocation and Intercession of Sâ—inâ—s to Bapâ—isme and â—he Lords Supper five other Sacramâ—nts to the Realiâ—ie of Christ in the Sacramenâ— his Coâ—porall presence to tâ—e Sacrifice of Châ—ist upon the Crosâ—e â—he Sacrifice in tâ—e Masse witâ— other like and these wee deny as beâ—ng Corrupt Additions to the Faith These be our grounds wherein we enter-common with them and these be their additions and improvements which they have raised and enclosed upon the Lords Freehold Let us briâ—fely survey them both Bellâ—â—mâ—ne is confidâ—nt that The Apostles never used to Preach openly to the people other things than the Articles of the Apostles Creâ—dâ— the ten Commanâ—â—mâ—nts and some of the Sacraments because saith he these are simply necessary and profitable for all men the rest besides such as that a man may be saved without them If one worship God without an Image they will not deny but that this spirituall worship is acceptable to God If one call upon God alone by the onely mediation of Christ they will not say that this dâ—votion is fruitlesse If one say the Lords Prayer or other devotions in the vulgar tongue they will not deny but that such Prayers as aâ—e made with understanding and in a knowne languagâ— may be fruitfull and effectuall For Lyra saith that If the people understand the prayer of the Priest they are better brought to the knowledge of God and they answâ—r Amen with greater devotion Cardinal Cajetan who had often performed the publike service in an unknowne tongue in the Church yet contrary to his practice professeth It is better by Saint Pauls doctrine for the â—difying of the Church that publike prayers were made in a vulgar tongue to bee understood indifferently by Priâ—sts and people â—han in Latine If a man receive the Sacâ—ament in both kinds they will not I suppose deny but that it is very comfortable to receive boâ—h pâ—rts oâ— the Eucharist Alexander of Hales the first and greatest of all the Schoole mâ—n prâ—fesseâ—h that Though the order of receiving in one kiâ—d bâ— sufâ—icient yet the order of both kinds is of morâ— merit for incâ—ease of devotion and faith If oâ—e peâ—forme the best woâ—kes hee can which wee also require and stand not upon the point of meâ—it but only upon the mercy of God as we doe this likewise serves to justiâ—ie our doctrine for they themselves hold it a Mans safest course not to trust to his owne merits but wholly and solely to cast himselfe on the mâ—rcy of God in Iesus Christ. Now this justifies our Religion and shewes that it is suâ—â—icient to salvation in as much as the grounds thereof setting aside the matters in question betweene us are fully able to instruct a man in all points necessary to his salvation both how to live religiously and to die comfortably Hence also it followeth that by their owne confâ—ssion the controveâ—ted points are unnecessary and superfluous in as much as a man may bee saved who neither knowes nor beleeves nor practises these additions and excesses of theirs Object You talke of our excesses and conceale your owne defects now as the Arch-bishop of Spalato saith Heresie consists in the defect not in the excesse of beleeving and he is an Heretike who falleth short in his faith by not belâ—eving something that is written and not hee that abounds in his faith by beleeving more than is written now you faile in that you scant the measure of your faith Answer The Analogie and integrity of faith is hurt and broken by Addition as well as Subtraction by Diseases as well as by Maimes We are forbidden under the same pâ—naltie either to adde or diminish ought from Gods word Faith is of the nature of a rule or certaine measure to which if any thing be added or taken from it it ceaseth to be that Rule Faith saith Tertullian Is contained in a Rule to know nothing beyond it is to know all thâ—ngs And a little before This first of all wee beleeve that no more ought to be bâ—leeved as necessary to all Vâ—rtue is in the meanâ— vice as well in the excesâ—e as in the defect in our body the superabundance of humours is as dangerous as lacke of them as many dye of Plethories as of Consumptions a hand or foote which hath more fingers or toes than ordinary is alike monstrous as that which wanteth the due number A foundation may bee as well overthrowne by laying on it more than it will beare as by taking away that which is necessary to support the building Errours of addition are dangerous as appeares by these instances following The Samaritanes feared the Lord and served their owne Gods 2. King 17.33 The Galathians beleeved the Gospell yet retained also and observed the legall Ceremonies Galath 4.9 Helvidiuâ— held that blessed Mary had other children unto Ioseph her husband after her sonne Iesus here was an excesse of beliefe for hee beleeved more than was revealed this opinion of Helvidius although it be not denied in the Scripture yet it is erroneous in as much as it is not therein affirmed neither can it bee thence deduced by any good consequence and therefore the