as he is a priuate man may erre but as Pope and in his consistory and iudiciall sentence hee cannot erre But what is the church now become an asse to carry a priuiledge for the Pope onely To returne vpon himselfe the skiruie terme that he hath vsed in the former section Is not heere a huge great mill-post fairely thwited into a poore pudding pricke that whereas we are told that it was the effect of the inestimable price of Christs bloud to purchase a church free from all errours in matter of faith The word of God the rule and square of Christian religion we haue this great prerogatiue of the Church resolued finally into a drunken dreame concerning the Pope that it is he onely that cannot erre This is the vpshot of all and to this issue the matter commeth that the church may erre the general councell may erre be the persons neuer so learned neuer so faithfull neuer so holy onely the Pope though hee bee an ignorant beast a very he hound and incarnate diuell yet sitting downe in his chaire of Pestilence to decree a sentence receiueth presently like the Prophets of Apollo some Enthusiasticall impression whereby he pronounceth infallibly a truth howsoeuer he himselfe in his owne priuate opinion bee perswaded otherwise Which being a ridiculous presumption a meere nouelty most impudently deuised by sycophants and parasites a matter which hath no shadow of defense from the beliefe or practise of the ancient church deserueth rather to be reiected with scorne than to haue any question made of it As for that other matter which he adioineth concerning the word of God and interpretation thereof he saith rightlie that we hold for so we doe the holy word of God to be the onely rule and square of Christian religion u Iren adu haeres lib 3. cap. 1. Euangelium per dei voluntatem in Scripturis nobis tradiderunt fundamentum columnam fidei nostrae futurum For it was the will of God that the Apostles should commit the Gospell to writing To be the pillar and foundation of our faith and x Aug. in epist. Ioan. tract 3. contra insidiosos errores ponere voluit deus firmamentum in Scripturis sanctis in the scriptures to appoint vs a fortresse against deceitfull errours so as that y Chrysost op imperfect hom 49. Christiani qui sunt in Christianitate volentes accipere firmitatem fidei ad nullam rem aliam fugiant nisi tantummodo ad scripturas Christians being desirous to receiue assurance of their faith are no whither else to flie but onely to the Scriptures But wheras he affirmeth that we say that Christ hath left his holy word to be vnderstood of euery man as his own knowledge and spirit shall direct him and that in doubtfull questions arising he hath taken no order for the deciding of them but that euery one may be his own Iudge they are but silly deuices of obiection against vs to colour the nouelties absurdities which we in the same behalfe iustly condemne in them Wee euery man vnderstand the Scriptures as his owne knowledge and spirit doth direct him and why Because we reiect that course of vnderstanding the Scripture which they factiously and partiallie haue of late deuised for the seruing of their owne turne z Hosius de expresso dei verbe Siquis habeat interpretatisnem ecclesiae Romanae de loco aliquo scripturae etiamsi nec sciat nec intelligat an quomodo cum scripturae verbis conueniat tamen habet ipsissimum verbum dei If a man forsooth haue the interpretation of the church of Rome concerning any place of Scripture albeit he seeth not how it accordeth with the words yet he hath the very word of God We leaue euery man in doubtfull questions to be his owne Iudge but why Because we refuse the triall of a Iudge presumptuously aduanced and authorised by them Forsooth the Pope being accused of hainous abominations and sacriledge against God must sit as Iudge whether he be guiltie or not and whether they doe iustly that haue accused him But what Scripture what Councell what Father or storie or practise of the Church hath tied the interpretation of the Scriptures to the church of Rome or the deciding of controuersies to the Bishop of Rome And whereas their course in this behalfe hath no maner of iustification from the ancient Church I challenge him on the other side to alleage any course entertained by the same Church for the interpretation of Scriptures and iudgement of controuersies which is not approued and practised by vs. Which because he cannot do he doth but waste his wit by trifling in this sort and renuing idle cauils which a Of Traditions sect 21.22 before haue beene troden vnder foote being not able to relieue them with any further defense or strength 18. W. BISHOP To fold vp this part let me entreate thee courteous reader to be an vpright Iudge betweene the Protestants doctrine and ours in this most weighty matter of Christs dignity vertues and mediation and if thou see most euidently that ours doth more aduance them why shouldest thou not giue sentence on our side They make Christ ignorant many yeares of his life we hold him from the first instant of his conception to haue beene replenished with most perfect knowledge They that he spake and taught now and then as other men did and was subiect to disordinate passions We that he was most free from all such and that he taught alwaies most diuinely They make his very death not sufficient to redeeme vs we hold that the least thing that euer he suffered in his life deserued the redemption of many worlds They that he died onely for the elect we that he died for all though many through their owne fault doe not receiue any benefit by his death They that thereby we are not purged from our sinnes but by imputation we that all are by the vertue thereof inwardly cleansed They that Christ purchased a Church consisting of few not to continue long and subiect to many errours we that he established a Church that should be spread ouer all the world and that should continue to the end of the world visibly and alwaies free from any errour in any matter of faith Finally they hold that Christ left his holy word to the disputation of men not taking any certaine order for the ending of controuersies that should arise about it we teach that he hath established a most assured meanes to decide all doubts in religion and to hold all obedient Christians inperfect vniformity of both faith and manners And because I am entred into these comparisons giue mee leaue to persist yet a little longer in them Consider also I pray you who goe neerer to Atheisme either we that thinke and speake of the most sacred Trinity as the blessed Fathers in the first Councell of Nice taught or they who directly crosse them and by the nouelty
seede of Abraham t cap. 9.28 We be Moses disciples u vers 41. We see x Ier. 8 8. We are wise and the law of the Lord is with vs y ca. 18.18 The law shall not perish from the Priest nor counsell from the wise nor the word from the Prophet and yet they persecuted Christ the sonne of God who only is the Truth How then may we now be assured that the Church of Rome is not the same to the church of Christ as they then were to Christ himselfe How may we poore creatures certainely vnderstand that those rich creatures are not subiect to error and mistaking as well as we Well if we will not beleeue it we may chuse but assurance M. Bishop can yeeld none He can tell vs a discourse what Christ said to Peter but that Christ euer spake either of Pope or Cardinall he can shew vs nothing And yet as if this matter were cleere he telleth vs of this church of theirs that whereas we are subiect to mistaking and errour God hath ordained and appointed the same to be a skilfull and faithfull mistresse and interpreter to assure vs both what is his word and what is the true meaning of it But againe we aske him where hath God so ordained and appointed in what Scripture hath he written it or by what words hath he expressed it that the church which he meaneth should bee our mistresse to tell vs what is Gods word what is the true meaning of it If he haue euidence authority for it let him shew it if he haue not what shall we thinke of him that dareth thus to bely the maiesty of God But if he considered the matter aright he would conceiue that those rich creatures of his haue no other or better meanes to assure what is Gods word and what is the meaning of it than other poore creatures haue By what touchstone they can make triall thereof by the same can we also as well as they Which comparison of the gold-smith and the touchstone which he himselfe vseth if it be rightly explicated serueth notably to set foorth the fraud and falshood of that church for which he pleadeth True it is that the church in this behalfe may rightly bee compared to the Goldsmith Now the Gold-smith for the discerning of true and perfect gold doth not take his owne fingers ends but goeth to the touch-stone and no otherwise can hee either make triall himselfe or giue assurance thereof to other men In like sort therefore the church which is the Gold-smith must vse a touch-stone for the assuring of that which it propoundeth to bee receiued and beleeued Now then whereas M. Bishop saith that we must rely vpon the churches declaration to be assured which bookes of Scripture be Canonicall I answer him that we cannot be assured thereof by the churches declaration vnlesse the church declare it and manifest it by the touch-stone The touch-stone whereby we are to take assurance heereof is the constant and perpetuall tradition and testimony of the former church And this testimony we first deriue from the church of the Iewes z Rom. 3.2 to whom the words of God were committed and to whose Scriptures a Luk. 24.44 the law and the Prophets and the Psalmes and to no other b Aug. cont Gaudent lib. 2. cap. 23. quibus dominus testimonium perhibet tanquam testibus suis Christ himselfe hath giuen testimony as witnesses of himselfe reckoning them for c Luk. 24.27 all the Scriptures and wherof the Iewes in their dispersion giue acknowledgment vntill this day God so prouiding that d Aust in Psa 58. Per omnes gentes dispersi sunt ludaei testes iniquitatis suae veritatis nostrae ipsi habent codices de quibus prophetatus est Chrislus in Ps 56. Codicem portat Iudaeus vnde credat Christianus Christian faith should be prooued out of those bookes which are acknowledged for true by them that are enemies thereto This testimony the Christian church receiued of the Apostles and hath continued the same together with the acknowledgment of those other bookes of the new testament which by the Apostles and Euangelists were added to the former What bookes then haue had this generall and vndoubted auerment and witnesse of the church continued from time to time those and no other are to be holden for Canonicall bookes and this is the true touch-stone for trial of certaine and vndoubted scriptures By which touchstone the church of Rome is found to bee not a faithfull Mistresse but a false harlot bringing her bastards into the Church and forcing men to take them for lawfully begotten And whereas it is the tradition and declaration of the former church which hath beene from the beginning by which both they and we are to be instructed as touching the true bookes of Canonicall Scripture they force vpon vs the tradition of their owne church now deliuered vpon their owne word howsoeuer contrary to that which the church formerly hath declared If we follow the declaration of the ancient church then are no other bookes to be taken for Canonicall but what are now accknowledged and approoued in our Church the same onely being testified concerning the old testament by the Church of the Iewes concerning both new and old by the whole Christian church both the Greeke and Latine the Easterne and Westerne churches as e Of Traditions sect 17. before hath been declared But the church of Rome perceiuing the authorising of some other writings to be likely to gaine credit to some broken wares whence her thrift and gaine ariseth hath taken vpon her very presumptuously as a Mistresse or rather a goddesse to giue diuine authority to those bookes reiecting the testimony of that church which in this behalfe should bee mistresse both to her and vs. In a word whatsoeuer is to be attributed to the church in this respect it is idlely by M. Bishop referred to the church of Rome as if all other churches must rely vpon her declaration we our selues being able by the touchstone to make triall of true Scriptures as well as the church of Rome and therefore there being no cause why we should rely vpon them more than they vpon vs. And as vainely doth he apply to his purpose the saying of Saint Austin that he should not beleeue the Gospell except the authority of the church mooued him thereunto there being nothing therein meant but what may bee applied to the church England as well as to the church of Rome Saint Austin speaking generally of the vniuersall church thorowout the world without any maner speciall intendment of the church of Rome But how leudly they abuse those words of Austin wholly against his meaning and purpose I haue f Of Traditions sect 22. before sufficiently declared and neede not heere to repeat againe As for the churches declaration for vnderstanding the Scripture that is also to be tried and made
purpose he misinforceth the testimony of Epiphanius whereby he would exempt Aerius from the crime of heresie iustly laied vnto his charge by S. Austin and many others But I answer him that though as a man I may be deceiued yet God hath giuen me more grace than that in these matters I will willingly deceiue my selfe In this matter of Epiphanius I do not take my selfe in any sort to be deceiued His conclusion against Aerius as touching praier for the dead is this r Epiphan haer 75. Ecclesia necessâ—râ—ò hoc perficit traditione à patribus accepta quis autem poterit staturum matris dissoluere aut legem patris velut Solomon dicit Audi fili fermones patris tui ne repudies statuta matris tuae ostendens per hoc quòd in scriptu sine scripto decuit pater mater autem nostra ecclesia habet statuta in se posita indissolubilia quae dissolui non pâ—ssuntâ—â— Cùm itaque ordi nata sint in ecclesia statuta benè se habeant omnia mirabâ—ittèr fiant confutaâ—us est tursus etiam hic seductor The Church necessarily doth this by tradition receiued from the Fathers and who may dissolue the statute of his mother or the law of his Father as Solomon saith My sonne heare thy Fathers words and refuse not thy Mothers statutes heereby shewing that both in writing and without writing the Father hath taught and our Mother the Church hath statutes set downe in her which are inuiolable and may not be broken Seeing then saith hee that there are statutes ordeined in the Church and they are well and all things are admirably done this seducer is confuted Now then doe I say that praier for the dead is a tradition Epiphanius saith the same that the Church doth it by tradition from the Fathers Doe I say that he maketh it a statute or ordinance of the Church He himselfe expresly calleth it so and finally presseth the authority of the Church onely for the confuting of Aerius He alleageth no Scripture his words import that he hath none to alledge Onely to grace the ordinances of the Church he wresteth a saying of Salomon nothing pertinent thereto as if we were taught that God without scripture teacheth vs by the Church And if he meane any otherwise but that it is the ordinance of the Church very vainly and idlely doth he heere name the ordinance of the Church But M. Higgons will say that though Epiphanius name it thus a tradition and an ordinance of the Church yet he meaneth it to be such a tradition and ordinance as is from the Apostles But let him meane what he will yet so long as he maketh it a tradition without Scripture my words stand good which I vsed to M. Bishop Å¿ Answer to Doct. Bishops epistle sect 10. pag. 79. 80. Epiphanius resolueth vs that praier for the dead is a matter of tradition and an ordinance of the Church and therefore freeth vs from any trespasse against any thing that Moses or the Prophets or Christ and his Apostles in the Scriptures haue deliuered vnto vs. If it be no matter of Scripture with Epiphanius then I say rightly that he cleereth vs from impugning therein any thing that is deliuered in the Scriptures Albeit because it is by Epiphanius his confession a tradition without Scripture therefore we resolue vndoubtedly that it came not from the Apostles because whatsoeuer they taught concerning faith and saluation is conteined in the Scriptures as before hath beene shewed at large Yea and how vnsoundly Epiphanius vrgeth Apostolike tradition is to be seene in the point which he speaketh of immediately before where he saith that t Epiphan haer 75. Decreuerunt Apostoli quarta prosabbato ieiunium per omnia excepta Pentecoste de sex diebus Paschatis praecipiunt nihil omninò accipere quà m panem salem aquam the Apostles decreed a fast vpon Wednesdaies and Fridaies continually saue betwixt Easter and Whitsuntide and that six daies before Easter men should receiue nothing but bread and salt and water whereas S. Austin professeth that u Aug. epist 86. Quibus diebus non oporteat ieiunare quibus oporteat praecepto Domini vel Apostolorum non inuenio de finitum what daies to fast or what daies not to fast he findeth it not defined or set downe by any commandement of Christ or his Apostles and by Tertullian it appeareth that the Primitiue Church alledged against the Montanists x Tertul. de ieiunio sic Apostolos obsernasse nullum aliud imponentes iugum certoruÌ„ in coÌ„mune â—mnibus obeundorum â—etunorum that the Apostles imposed no yoke of standing and common fasts and of the Lent-fast Socrates resolueth that y Socrat. hist. li. 5. c. 21. Quoniam nemo de ea praeceptum literarum monumentis proditum potest osteÌ„dere perspicuum est Apostolos liberam potestatem in eadem cuiusque menti arbitrio permisisse vt quisque nec metu nec necessitate inductus quod bonum est faceret because no man can shew any written commandement thereof it is manifest that the Apostles left it free to euery mans will and discretion that without feare or necessity euery man should doe what good is Now we cannot wonder that he that would thus vnaduisedly name Apostolike tradition for the one should do the same for the other also Albeit if M. Higgons can iustifie praier for the dead according to Docter Fields rule we will not sticke with him to grant it to be an Apostolicall tradition But he might haue seene that I had put it without the compasse of that rule if he had been desirous to know the truth and had not resolued first vpon other occasions to fall away and afterwards to seeke shifts to excuse his fall I shewed by Origen that the Church at first vsed no praier for the dead by the authour of the ecclesiasticall Hierarchy that when it was first vsed it was vsed onely for iust and holy men of whose soules they were resolued that they were in heauen for what causes I haue expressed there by Epiphanius that they added afterwards to pray for euill men also and publicke offenders by Austin that there was not knowen any definite and certaine vse and effect of praiers and offerings for the dead and that many in his time did plead that if any good were to be done for the soule after death it should rather be by it owne confession of sinnes than by offerings procured by other men And lastly whereas praier for the dead by M. Higgons confession dependeth vpon Purgatory I shewed by Austins expresse words that he had no certaine beleefe or knowledge of any such place which are more cleere to that purpose than that by any Popish sophistications they can be shifted or deluded 36. Albeit I did not only alledge him doubting of Purgatory but also plainly excluding it vpon occasion by denying any third place
and assembling of the persons for the performance of that seruice The Church may be visible the former way when it is not visible the latter because it may be seene and knownen that there are many persons of such deuotion though they be not seene in any assembly for the practise of their deuotion In this sort there haue beene alwaies some either few or moe either one where or other who to the world though with perill and losse of their liues haue giuen testimony of the truth of God If we will vnderstand visible the latter way we must consider that the church it selfe may be spoken of diuersely either as touching the title of outward vocation and calling or as touching the sinceritie and truth of profession and faith There may be a church as touching outward calling visible to the world which yet doth not preserue that integrity truth of faith whereby it first became a church There may be a people tied by couenant vnto God and by Sacraments professing in their assemblies to serue him who yet vnfaithfully peruert the seruice of God and depart from that way of religion which he hath taught them In this outward state and condition of the Church it is to be remembred which our Sauiour Christ saith k Math. 22.14 Many are called but few are chosen the multitude generally taking vpon them to be called the people of God when few of them are so indeed in so much that the Prophet Esay cried out concerning the Church of Israel l Esay 10.21 Rom. 9.27 Though the number of the children of Israel were as the sand of the sea yet but a remnant shall be saued For euen in the profession of true religion and where the word of God hath publicke maintenance and state yet how few are there commonly who care to bring foorth the fruits thereof in holy conuersation Albeit it falleth out further also many times that this outward face of the church is beraied with the filth of manifold superstitions and idolatries that true doctrine is reiected and in place thereof humane traditions and inuentions are set vp and magnified whilest men neglect and forget the couenant of God and will needes vse their owne wits for seruing him Yea so far they proceed in the admiration and liking of their owne doings as that they hate the truth and become persecutours of them who continue constant therein and refuse to ioine with them to be partakers of their sinne Thus it came to passe in Israel by the sinne of Ieroboam and much more by the sinne of Ahab and in Iudah by the Apostasie of Manasses who brought abhomination into the temple of God and set vp idols there to be worshipped instead of God At which time the case so stood as that Israel and Iudah hauing both cast off the yoake of the law of God broken the bounds that he appointed them there was no publike state of true religion throughout the whole world The publike state and gouernement of the same church of the Iewes the onely visible church refused the preaching of Christ preferred their owne traditions before Gods commandement and pronunced sentence of death against the Sonne of God They onely were the people of God the Church of God but perfidiously they rebelled against God and refused to be guided by his word But yet amidst all this Apostasie and defection of the church the calling of God did not become vaine neither was his couenant of circumcision without effect but still he had a remnant in whom he was glorified m 1. King 19.18 seuen thousand in Israel though vnknowen to Elias who had not bowed their knee vnto Baal in Iudah many who continued stedfast in the testimony of God in the pursute of whom Manasses is said n 2. King 21.16 to haue shed innocent blood exceeding much and to haue replenished Ierusalem therewith from corner to corner In a word at the comming of Christ amongst a huge heape of chaffe there were some graines of wheat some few faithfull that o Luk 2.38 23.51 waited for redemption and for the kingdome of God Now then where the church importeth them only that are professours of Gods true religion there the church is sometimes visible and somtimes inuisible visible one where another where inuisible For true religion sometimes hath publike state maintenance and the assemblies and congregations for exercise thereof are apparant to all mens eies that whosoeuer will may resort vnto them But sometimes hypocrisie getteth the vpper hand and vnder the name of the Church challengeth to it selfe the places of publike assemblie driuing out from thence synceritie and truth and suffering nothing to be done there but for it owne behoofe Heere then the professours of truth are faine p 1. King 18.4 Heb. 11.37.38 to hide their heads and to keepe themselues in corners and by stealth onely to assemble and meete together It falleth out heere many times that they are forced with Elias q 1. Kin. 19.3 to flie for their liues and because they are watched and waited for to be drawen to death therefore doe betake themselues to places where so neere as may be they may saue each to other neither be knowne nor seene In this case therefore the church that is the professours of the true faith and religion of the Church are said to be inuisible not for that they are meerely to mens eyes inuisible as is the Church in the first sense before named but because it is not to bee seene in publike state and assembly in free open profession as in times of peace and liberty it is woont to be For that otherwise they are visible appeareth plainly in that they liue continually subiect to the malignity of their aduersaries to indignity and reproch to bonds and imprisonment to cruell massacrees tortures and death all which they should auoid if they were wholly out of sight But this inuisibility of the church is not to be considered onely in the church persecuting the church the worse part thereof the better r August de doct Christ l. 3. cap. 32. Corpus domini verum atque simulatum the counterfeit body of Christ as Saint Austin calleth it the true but also when by foreiners and strangers attempt is made against the whole church For so it is sometimes that the whole name of the church of God is impugned and the aduersary vseth all his might vtterly to extinguish the memoriall thereof God by this meanes making triall of his and exercising their faith and patience and bringing iust reuenge vpon hypocrites who abuse his calling and grace to the doing of their owne will Heere then God giuing way to the enemy the outward state of the church is wholy ouerthrowen the publike exercise of religion is altogether interrupted and broken off and the members of the church though they be seene and knownen as such a people yet are not seene in the condition of the
church that is assembling themselues together to performe religion and seruice to their God This was the state of the church in the captiuity of Babylon when Ierusalem was burnt to the ground the temple destroied the people of God carried away into strange lands and heere and there dispersed amongst the heathen nations The like befell them by the tyranny of Antiochus euen in their owne land their temple being defiled their religion interdicted and euery one commanded to be slaine that would not renounce the law of God Now to apply all these things to the state of the church of Christ it was first oppugned by professed enemies who sought wholly to root out the name of Christians and to abandon the faith of Christ vtterly out of the world Thus did the Iewes first and after them the Heathens persecute the whole profession of Christianity and by the importunity of their cruelty did many times so obscure and darken the face of the church as that for the most part it was hardly to be seene Whosoeuer were found to giue open testimony to the name of Christ were martyred and slaine the rest for feare of the like danger either fled into wildernesses and solitary places or else had their meetings very couertly and secretly that they might not be espied Yea their sauage and barbarous fury so far preuailed as that they seemed to themselues to haue gotten a perpetuall victory ouer the name of Christ and did set vp pillars of marble as trophees thereof whereof it is said that some monuments are yet remaining vntill this day Thus albeit many thousands there were who heere and there dispersed and scattered continued steadfast in the faith of Christ and in many places couertly gathered themselues together for the exercise of their faith yet the Church to the sight of the enemies therof was inuisible neither could they in a manner take knowledge of any against whom their malice might any further proceed But when by the prouidence and mercy of God the sword of those tyrants was wrested out of their hands this inuisible church soone came to light againe and began to enioie outward state and honour and the Saints who seemed to haue beene dead and buried in euerlasting reproch and shame became renowmed and glorious in the world and as they were indeed so began they in the opinion of men to be exalted vnto heauen From thencefoorth we affirme that the church hath neuer ceased to be eminently and apparantly visibly to al the world so far are we from saying that which Bellarmine as the master and M. Bishop here as the scholar do impute vnto vs Å¿ Bâ—llarm de notis eccl cap 9. Ecclesiam visibilem a multis seculis perijsse c. docent omnes that the visible church for many ages was quite perished out of the world How can we be taken to say that the church was perished for many ages who doe hold that for those many ages whereof we speake Antichrist according to that that was prophecied of him did t 2. Thess 2.4 sit as God in the Temple that is to say the church of God If we say that Antichrist sate that is dominated and tyrannized in the church the visible church then surely we deny it not to be the visible church wherein Antichrist did sit We confesse that the church in all that time hath beene apparant to the eies of all men the whole world saw it Turkes and Saracens fought against it and did their vttermost to root it out that the name of Christians might no more haue beene heard of amongst men But we say withall that the visible church by the vsurpation of Antichrist was become for the most part as the temple of God in the daies of u 2. King 2â— 4.7 Manasses replenished with idolatries and abhominations or as the church of the Iewes at the comming of Christ euen x Mat. 9.36 like sheepe without a shepheard burdened with humane traditions and wanting the free aire of the word of God whereby hee ministreth the breath of euerlasting life As y Ierem. 3.20 the wife that is rebellious and vnfaithfull to her husband z Prou. 2.17 which forsaketh the guide of her youth and forgetteth the couenant of her God so was the state of the Church shamefully polluting her selfe with manifold fornications whiles she proftituted herselfe to the embracings of the Romane adulterer and yeelded to him the obedience and seruice which she should haue reserued vnto Iesus Christ Shee was the mother indeed by whom God through baptisme brought foorth children to himselfe but being though by nature a mother yet by affection a step-mother when she had brought them foorth shee poisoned them or else hated and put them from her if any refused to drinke of her cup and to approoue those adulteries and sorceries wherewith their father her husband and Lord was dishonoured by her And many such were there through the whole decourse of the desolations of Antichrist whose eies God opened some more some lesse to see the filthinesse of their mother who though happily by education they were not wholly without some aspersion of the errors and superstitions of their times yet abhorred those Idolatries and abhominations whereby the Church had broken her faith to God and made way so much as in her lay for her full diuorce and separation from him For God forbid that we should thinke that the spirit of trueth was wholly departed from the Church or that the couenant of Baptisme was voide on Gods behalfe sealing none vnto him but that amidst those ruines he had still his remnant which not in name onely but in trueth were the Church of Christ For as in a common pestilence though it rage neuer so sore yet it infecteth not all and many whom it doth infect yet are not deadly infected but many by preseruatiues escape and others by strength of nature expel the venime in botches and sores so as that life is still preserued euen so in that generall pestilence and infection which the breath of Antichrist had blowen abroad through the church howsoeuer it were vniuersally dispersed yet it tainted not all and many that were touched with it yet drunke not so deepe of the whore of Babylons cup as to surfet and die thereof and albeit they might seeme in a maner to bee drowned in common errours yet reteined that fundamentall doctrine of true faith in Christ whereby they keept the head aboue water to receiue the breath of life and through the fire of repentance by harty praier vnto God for remission of all their sinnes and ignorances whether knowen to them in their end or remaining vnknowen passed vnto eternall life a See Simon Goulart Catalog test veritatis Many such there were in the bosome of their church euen in their monasteries and religious houses to whom God reuealed the light of his truth Who b Ezech. 9.4 mourned and cried for all the abhominations that were
seruice M. Bishop sheweth himselfe to be a man of a leaud and dishonest tongue that will make any comparison of the Church of Rome to our Church And thus we are come to an end of his long preface wherein what mature iudgement he hath shewed concerning a matter of so great moment it remaineth for the Reader to iudge for my part I iudge he did very ill bestow his time in blotting so many papers with so much folly and vntruth But his transition is woorthy to be noted Now to the rest of his questions saith he according to his own â—â—â—der whereas of twelue questions consequently handled by M. Perkins he speaketh not a word but onely passeth to an aduertisement in the end where hee thought least harme might befall to him Heere is some want of plaine dealing which may iustly cause his Reader to bee suspicious and doubtfull of him A confutation to D. BISHOPS answer to Master PERKINS his Aduertisement W. PERKINS An aduertisement to all fauourers of the Roman religion shewing as he weeneth that the said Religion is against the Catholike principles of the Catechisme that hath beene agreed vpon euer since the daies of the Apostles by all Churches Which principles be foure The Apostles Creed the tenne Commandements the Lords praier the institution of two Sacraments Baptisme and the Lords Supper 1. COR. 11. v. 23. 1. W. BISHOP I Had once determined to haue wholly omitted this goodly post-script because it containeth in manner nothing else but an irkesome repetition of that which hath beene I will not say twice before but more than twenty times handled ouer and ouer in this former small treatise notwithstanding considering both how ready many are when they see any thing omitted to say that it could not be answered and also for that these pointes heere reiterated are the most odious that he could cull out of all the rest to vrge against vs I finally resolued to giue them a short answer And further also by prouing their new religion to be very opposite vnto those old grounds of the true religion to requite him with the like that I die not in his debt Thus he beginneth The Roman religion established by the Councell of Trent is in the principall points thereof against the very grounds of the Catechisme the Creede the tenne Commandements the Lords praier the two Sacraments THe Catholike religion embraced and defended by the Church of Rome was planted and established there by the Apostles Saint Peter and Saint Paul fifteene hundred yeeres before the Councell of Trent and hath been euer sithence by the Bishops of Rome their lawfull successours constantly retained and most sincerely obserued and maintained some articles thereof called into question by the Heretikes of this latter age were in that most learned generall Councell of Trent declared and defined And great meruaile it were if the principall points thereof should be against the grounds of the Catechisme which is in euery point most substantially expounded by the decree and order of the very same Councell Or is it credible that the Church of Rome with which all other ancient Churches and holy Fathers did desire to agree and which hath beene euer most diligent to obserue all Apostolicall traditions should in the principall points of faith crosse and destroy the very principles of that religion that hath been agreed vpon by all Churches euer since the Apostle daies as he saith Is it not much more likely and probable that the Protestants who slander all Churches euer since the time of the Apostles with some kinde of corruption or other and who hold no kinde of Apostolicall tradition to be necessary is not not I say more credible that they should shake those grounds of faith which come by tradition from the Apostles and haue beene euer since by all Churches agreed vpon I suppose that few men of any indifferent iudgement can thinke the contrary R. ABBOT M. Bishop is desirous to seeme to haue omitted nothing because many saith he are ready when they see any thing omitted to say that it could not be answered and yet he hath cunningly omitted the handling of twelue questions as I haue already noted which are more than the third part of the booke which he vndertooke to answer In that which here he hath sent vs he taketh vpon him as to answer M. Our religion and not Popery is the old religion Perkins so by way of requitall to prooue that our new religion as he calleth it is very opposite vnto the old grounds of the true religion But if his eies were open he would easily see that that new religion and the true religion are all one our new religon as to him it seemeth being indeed no other but that onely true religion whereby all the faithfull haue been saued from the beginning and so shal be to the worlds end And if he will haue our religion to be taken for a new religion he must first impeach those grounds of antiquitie wherby we haue hitherto iustified the same against his vaine and wilfull cauilations As for that which he saith that the religion now defended by the Church of Rome was planted and established there by the Apostles Saint Peter and Saint Paul it is the begging of the question a fond presumption an idle headed dreame who but fooles and madde men beleeue it when they see the writings of the Apostles Peter and Paul and therein finde no mention of the religion that is now at Rome neither of the Pope nor of Purgatorie nor Pardons nor Iubilies nor Masse nor Images nor any other of that filth If the successors of that See had constantly reteined the faith that by the Apostles was deliuered we should now haue that religion at Rome which is taught in the Epistle to the Romanes which now is our religion and was then the religion of the church of Rome Of that religion those heretikes whom no otherwise he so nameth but according to the a Act. 24.14 Iewish phrase called nothing into question they only questioned impugned those additions and alterations wherewith the church of Rome hath defiled and disgraced that religion The Councel of Trent a mockerie of the world The Councell of Trent which declared and defined against them was neither learned nor generall It was a base and a vile collusion and meere mockerie of the world partially assembled by the Pope guilefully managed by his Agents directed wholly by his intelligence nothing there to bee concluded but what hee first approued yet all in sine left at his will by that damnable clause neuer heard of in any former Councel b Conc. Trid. sess 7. in princip sess 25. cap. 21. de reformat Salua semper in omnibus authoritate sedis Apostolicae Sauing alwaies and in all things the authoritie of the See Apostolike Some Diuines there were of qualitie and worth who gaue their assistance in that businesse but as for the Bishops of which
the greatest number were Italians they deserued for the most part rather to bee accounted a heard of swine than a Councell of learned men His reason that the principall points of Poperie cannot bee against the grounds of the Catechisme because the same is expounded by the decree and order of that Councell maketh as much for vs as it doth for them For the Catechisme is by order expounded and taught by vs wee open to the people the Creed the ten Commandements the Lords Praier the doctrine of Sacraments M. Bishop therefore doth amisse to say that our religion is opposite to those old grounds of true religion If this argument auaile not for vs then neither shall it auaile for him but wee are still at libertie to conceiue that notwithstanding their expounding of those grounds they teach points of doctrine contrary thereunto And indeed that expounding of theirs was no otherwise begun but in emulation of our doings in that kinde for vntill it pleased God to stirre vp the spirits of some of our men to endeuour the reformation of the Church and to that end to bring the people so much as in them lay out of the thraldome of blindnesse and ignorance wherein they were then holden the vse of Catechisme was quite abolished out of the Church the people knew neither the Creed nor the Lords praier but onely that they spake them like a charme in a strange and vnknowen tongue But when they saw vs recalling them to the ancient order of Catechising and thereby training them to the knowledge of God and of faith towards him they held it necessarie for the satisfaction of the world that they themselues should make some shew of doing the like and thereupon in the Councell of Trent tooke order for a Catechisme to bee published though they neuer meant to make any great vse of it but onely where necessitie should enforce them for the countermining of our labours and the staying of manie whom otherwise the desire of learning and of the knowledge of God would haue caried away from them Into that Catechisme and the rest of theirs how they haue foisted in matters of faith and doctrine which the old expositours of the Catechisme neuer knew nor haue deliuered wee shall somewhat perceiue by examining the processe and particulars of this booke In the meane time we answer M. Bishop that it is verie credible and ready enough to be beleeued of them that are carefull to vnderstand it that the church of Rome albeit while it continued sound in the faith all ancient Churches and holy Fathers did desire to agree with it yet since being gon out of her * The church of Rome hath swaiued from the tradition of the Apostles ancient way doth indeed crosse and destroy those principles of religion which formerly haue beene agreed vpon by all Churches For whereas hee saith that that church hath been euer most diligent to obserue all Apostolical traditions it is a stale iest Bellarmine himselfe perforce acknowledgeth it to bee a lie For it being manifest by the testimonie of Anacletus an ancient Bishop of Rome that c De consecrat dist 2. cap. Peracta Peracta consecratione communicent omnes qui nolin◠eccleasisticis carere liminibus sic enim Apostoli statuerunt sancta Romana tenet ecclesia the Apostles decreed and the church of Rome then obserued that they should be excommunicate whosoeuer were present after consecration and did not receiue the Communion Bellarmine in the behalfe of the now-church of Rome reiecteth the same as a thing d Bellarm. de Missa lib. 2. ca. 10. Cortum est decreta ista quae sine dubio non diuini sed humani iuris erant si ad populum pertinebant progressis temporis abrogata fuisse in processe of time abrogated by the church being but a matter of humane only constitutiō decree So likewise we see in the Councel of Cōstance acknowledging that e Concil Const sess 13. Licèt Christus post coenam instituerit discipulis suis administranerit sub vtraque specie panis vini hoc venerabile Sacramentum tamen hoc non obstante c. Et similitèr quòd licèt in primitiua ecclesia huiusmodi Sacramentum à fidelibus reciperetur sub vtraque specie tamen haec consuetudo ad euitandum aliqua scandala pericula est rationabilitèr introducta quòd à laicis tantummodo sub specie panis suscipiatur c. vnde pro lege habenda est c. Christ administred the holy Sacrament to his disciples vnder both kindes and that in the Primitiue Church it was so receiued of the faithfull and yet this notwithstanding they decree it for a law that lay men shall receiuc only in one kinde Now when thus with our eies we see and they themselues tell vs the contrary will M. Bishop notwithstanding tell vs that the Church of Rome hath been euer most diligent to obserue all Apostolicall traditions Surely if they had failed but in these two they had not obserued al but now how many other things are there wherein they haue apparantly swarued from the example of the Apostles How then can we beleeue M. Bishop any further who doubteth not heere to affirme so grosse and manifest vntruth And to this vntruth he addeth another when hee saith that we slander all churches since the time of the Apostles with some corruption or other It is true that we note the corruptions of some churches and of some men accordingly as the history of the Church and the monuments of antiquity doe lay the same foorth vnto vs but wee cannot say that al Churches or al the Fathers of those times were guiltie of those corruptions For many Churches were there and many Bishops and Pastours of Churches of whom no memoriall is come vnto vs many whom we finde otherwise reported of than was true by the corrupting of those writings which they left vnto the Church and suborning other counterfets in their stead many who haue deliuered some exorbitant opinions of which notwithstanding it appeareth not that they had publike approbation in the Church many who haue left so little in record as touching points of faith as that it is hard by them to esteeme what the doctrine of the Church was As for the corruptions whereof we speake there are many of them such as that I doe not thinke M. Bishop to be so impudent but that hee will acknowledge the same as well as we there are none of them but that either by the word of God or by like warrant of antiquity we prooue them to be such as we report them His other tale that we hold no kinde of Apostolicall traditions to be necessary he himselfe knoweth to be vntrue because he knoweth that we receiue the Creede as necessarie which he saith came by tradition from the Apostles It hath beene also f Of Traditions sect 4. before giuen him to vnderstand that we reiect
our confidence in them which we are to put in God onely and not increatures of which notwithstanding the Church consisteth Which exposition wee acknowledge conteineth the very trueth agreeable to Gods word and doe wish that they would alwaies continue constant therein But they doe heerein as their vsuall maner is what by euidence of truth they are forced to say in one place for the maintenance of their owne traditions and superstitions they vnsay it or qualifie it in another And in this sort M. Bishop heere dealeth who first inclining somewhat to that construction alreadie mentioned and telling vs that to beleeue in a thing is to make it our Creatour by giuing our whole heart vnto it alleageth notwithstanding that some ancient Doctours take the words to beleeue in not so precisely but say that wee may beleeue in the church and in Saints heereby to make way to his absurd conceits which none of the ancient Doctours dreamed of it is true indeed that Epiphanius and Cyril haue vsed that maner of speech by adding the preposition in to the rest of the articles I beleeue in one holy Catholike church in one Baptisme in the remission of sinnes in the resurrection of the body in the life eternal but yet making thereof no other construction than we do as if the article were away To beleeue in the church was with them as M. Bishop saith to beleeue certainly in the Catholike church to be the onely true company of Christians and thereof we contend not wee beleeue the same as well as they though not in M. Bishops meaning which neuer was any part of their meaning that the Catholike church should be meant in any speciall maner of the church of Rome But whereas he addeth it is another part of their construction that to the lawfull gouernours thereof that is as he intendeth to the Pope and his Cardinals and Bishops it appertaineth to declare both which bookes be Canonicall and what is the true meaning of all doubtfull places in them he verie shamefully abuseth the ancient Doctours of whom there is not one that hath noted any such matter to be conteined in the Creed If hee know any let him acquaint vs therewith if hee know none let him confesse to his Reader as he must that he hath sought to deceiue him with a lie The same I say of beleeuing in Saints for which of the ancient Doctours hath taught vs out of our Creed that we are to beleeue in them He telleth vs what they meant by it that wee beleeue the Saints in heauen to heare our praiers to be carefull to pray for vs and to be able to obteine by intreatie much at Gods hands But what a strange man is he that will tell vs what men meant by words which they neuer spake Surely to beleeue in Saints is no antiquitie but nouelty and the deuice of him who by beleeuing in Saints seeketh to draw men away from beleefe in God The Apostle telleth vs that f Rom. 10 17. Faith is by hearing and hearing by the word of God Thereupon Basil gathereth thus g Basil Ethit reg 80. Si quicquid ex fide non est peccatum est fides verò ex auditu auditus autem pâ—r verbum Dei est ergo quicquid extra diuinam Scripturam est cùm ex fide non sit peccatum est If whatsoeuer is not of faith bee sinne and faith commeth by hearing and hearing by the word of God surely whatsoeuer is beside the Scripture of God because it is not of faith is sinne Let M. Bishop then shew vs some word of God some warrant of Scripture that it is one point of faith to beleeue in Saints or if hee cannot so doe we must rest perswaded as we are that to beleeue in Saints is to sinne against God And if we may not beleeue in Saints then neither may we pray vnto them for h Rom. 10.14 how shall they call vpon him saith the Apostle in whom they haue not beleeued And seeing praier is i Grego Moral lib. 22. cap. 13. Vera postulatio non in oris est vocibus sed in cogitationibus cordis not a matter of the lippes but of the heart how can wee beleeue that the Saints in heauen heare our praiers when as the word of God telleth vs that k 1. King 8.39 it is God only which knoweth the hearts of all the children of men Againe seeing God hath himselfe named vnto vs the Mediator by whose intrety l Mat. 3.17 Ephe. 3.12 for whose sake he wil accept vs and in whom he will be m Iohn 14.13 glorified for the granting of our requests who n Rom. 8.34 sitteth at the right hand of God and o Heb. 7.25 euer liueth to make intercession for vs how can we call it faith and not rather impudent presumption that we of our owne heads should set vp euery Saint in heauen to be a Master of requests and disturbe that order which God himselfe hath appointed for our accesse to him Admit that in generality they pray for the consummation of their brethren they pray in fellowship of loue not by authority of mediation as ioined in affection with vs not as by specialtie of fauour appointed to be patrons for vs for in that respect it is true which Saint Austin telleth vs that p August in Psam 64. Solus ibi ex his qui carnem gustaverunt interpellat pro nobis of all that haue beene partakers of flesh it is Christ onely in heauen that maketh intercession for vs. To conclude we haue heard before out of the Catechisme that our beleeuing in God requireth all our confidence and trust to be placed in God onely Accordingly Cyprian saith that q Cyprian de dupl martyr Non credit in deum qui non in eo solo collocat totius felicitatis suae fidutiam he beleeueth not in God that placeth not the confidence of all his happinesse in God onely But beleeuing in Saints cannot be vnderstood but to import putting of trust and confidence in them Therefore we cannot beleeue in Saints but with the ouerthrow of our beleefe and trust in God And that the Popish beleeuing in Saints importeth the putting of their trust and confidence in them it plainly appeareth as by other their offices of deuotion so specially by their Ladies Psalter wherein they blasphemously vse to the Virgin Marie those words whereby Dauid professed his trust in God r Psalter Mariae Psal 7. Domina in te speraui de inimicis meis libera animam meam Psal 10. In domina confido propter dulcedinem misericordiae nominis sui psal 21. Quia ego speraui in gratia tua sempiternum a me opprobrium abstulisti Psal 45. Domina refugium nostrum tu es in omni necessitate nostra Psal 53 Domina in nomine tuo saluum me fac O Lady in thee haue I hoped deliuer my soule from mine enemies I
do not beleeue the one Catholike Church because they doe as well not beleeue it as beleeue it And as for the communion of Saints their learned Masters doe commonly cassier it out of the Creed and that not without cause For by the Saints vnderstanding as the Apostles did all good Christans whether aliue or departed this world they that deny praier to Saints and for the soules in Purgatory haue reason to reiect the common society and enter course that is betweene the Saints and the mutuall honour and help which such good Christian soules doe yeeld and afford one to another R. ABBOT The holy Catholike church which wee beleeue in the Creed being the communion of Saints is onely one The Catholike Church only one which is the body of Christ whereof all the faithfull are members being ioyned into this society by one spirit Visible and Inuisible being but circumstances cannot argue any multiplication of the church because the inuisible church importeth all them and them only who are the true members in their time of the visible church For in the visible church the name of the church properly belongeth to them onely who liue by faith and by the spirit of Christ the rest are not members but a August in 1 Ioan. epist tract 3. Sic sunt in corpore Christi quomodo humores mali as euill humours in the body which wait their time to be purged out In the meane time because all professe to seeke Christ and to serue him and our eies cannot distinguish betwixt them that truely doe so and them that doe not therefore visibly and to vs all goe together vnder the name of the church though many there be hypocrites and time seruers who with God and to his sight are no part thereof So then the church visible and inuisible in substance are the same they differ only in respect and M. Bishop knoweth that respects change not the natures of things and therefore those different respects doe nothing hinder but that the church in nature is alwaies one As touching the holinesse of the church M. Bishop in the deliuering of our opinion keepeth his woont He saith The holines of the church imputatiue and reall that we imagine it to be holy by the imputation of Christs holinesse to the elected brethren and not by the infusion of the holy Ghost into the hearts of all the faithful Whereas we doe not imagine only but by the word of God beleeue and know that the church and all the members thereof are holy not onely iudicially by the imputation of Christs holines but also really by the infusion of the holy Ghost begun in this life by b Rom. 8.23 the first fruits of the spirit and fully to be perefected when the promise of Christ shall be fullfilled c Mat. 5.6 Blessed are they that hunger and thirst after righteousnesse for they shal be satisfied Againe he excepteth against vs that we cannot abide the name Catholike in the true sense of it Of the true sense of the name Catholike But what is that true sense That is saith hee they will not beleeue the true church to haue beene alwaies visibly extant since the time of the Apostles But what ancient father did euer set this downe for the true sense of the name Catholike If any let him be brought foorth If none why doth he contrary to his owne prescription introduce a new exposition of an article of our beleefe Cyril in his Catechisme bringeth in all the meanings of the name Catholike that he could learne that the church is so called for that d Cyril Hierosci Catechis 18. Illuminat Catholica vocatur quia per vntuersum sit orâ—em terrarum diffusa c. Et quia doret Catholicè hoc est vniuersalitèr sine vllo defectu vel differentia omnia dogmata quae deberent venire in cognitionem c Et quòd omne genus hominum ipè subiugat et quia in vniuersum curat omne genus peccatorum c. hab turque in illa omne genus virtutis c. it is vniuersally spread thorow the whole world for that it teacheth vniuersally all doctrines that are to be known for that it subiecteth to it alkinde of men for that it healeth all kinde of sinnes for that it hath in it all kind of vertues but of M. Bishops meaning that it should be alwaies visibly extant he had learned nothing Surely S. Ambrose saith e Ambros Hexaem lib. 3. cap. 2. Ecclesia habet tempora sua persecutionis pacis videtur sicut luna deficere sed non deficit obumbrari potest deficere non potest The church hath her times of persecution and peace it seemeth as the Moone to faile but it faileth not it may be ouershadowed but vtterly faile it cannot If the church may be as the Moone so ouershadowed by persecution as not to be seene then it is not necessary to be alwaies visibly extant and if that be not necessary then M. Bishop hath plaied heere the false merchant to tell vs that the church is therefore called Catholike because it is alwaies visibly extant Albeit there is somewhat also to be obserued concerning the name of the true church that we may speake to that time of the visibility of the church which M. Bishop specially intendeth For if wee call that the true Church which truely hath the outward vocation and calling of the church then we deny not but that the church in the time of Antichrist must bee and hath beene alwaies visibly extant because Antichrist was to possesse and hath possessed the visible state of the church But if by the true church we meane those members of the church which are truely correspondent to the vocation and calling of the church in faith and obedience vnto God then the true church is not alwaies visible because the greater part being the woorse doth many times oppresse the better and weaker part and proudly carrying it selfe in the opinion and confidence of it selfe persecuteth and driueth into corners all them that gainesay their traditions and wilworships which by their owne authority they establish to delude thereby and frustrate the word of God And thus we say that the true church in the time of the exaltation of Antichrist was in a sort inuisible the publike state of the church yeelding it selfe in thraldome to his tyranny and persecuting the true members of the church who disclaiming his obedience sought to keepe themselues entire and faithfull vnto God Whereas hee further addeth for the notation of the name Catholike that the church was so called as being generally spred into all countries we willingly acknowledge the same as being before acknowledged by the ancient church and defended against the Donatists who by other expositions sought to draw the name vnto themselues as the Papists now doe Onely wee adde that caution which Bellarmine himselfe hath deliuered as necessary for himselfe that f Beliarm