obscure assemblies but in open Churches and generall Congregations of our owne Countrie in the darkest ages long before Luthers daies But obserue the comming of our aduersarie That book which was published in Anselmes daies for instruction and visitation of the sicke the same booke I say both for matter and substance hath of late yeares beene printed at Paris at Collen Ordo Baptizandi cum modo visitandi infirmos Paris anno 1575. Colon. anno 1556. Ven. anno 1575. at Venice whereby not onely the doctrine of merits is ecclipsed but the now Romane faith is discouered to differ from the ancient what therefore can bee expected how these men should iustifie their owne printed Authors Behold the Romane Inquisitors haue carefully prouided by two Expurgatory Indices Quiroga p. 149. Sandoual Roxas anno 1612. that the words of comfort which the Priest was enioyned to pronounce to the sicke person should be all blotted out and although the Inquisitors haue not as yet passed their sentence vpon Aelfricks Homilie Aelfricks Sermon on Easter day printed at London 1623. pag. 7. yet in that Homilie they haue suggested Transubstantiation by two feined miracles contrary to the doctrine of the Eucharist then publiquely taught and farre different from the whole Scope of the Author and the Latine Epistle written by Aelfricke to the Arch-bishop of Yorke is to be seene mangled and razed in a Manuscript in Bennets Colledge in Cambridge as is well obserued by a learned Diuine D. Iames in his corruption of Fathers pag. 55 and I cannot conceiue but it was done by some Romanist because it doth plainely confute the doctrine of Transubstantiation Thus wee see what time and errors hath brought to passe That Protestant faith which in Aelfricks daies was generally receiued in England for Catholique doctrine is now condemned as hereticall by a preuailing faction in the Romane Church and that word of truth which was published in Anselmes daies for the saluation of Priests and people in the English Church is now condemned by an Index Expurgatorius with a Deleatur vpon those sauing words but I say of them as Saint Ambrose sometimes pronounced of the Arrians Ambros orat 1. contr Arrian Transubstātiation They may well blot out our letters but our faith they shall neuer abolish Againe looke vpon their doctrine of Transubstantiation and you shall see how miserably their Church is deuided touching the antiquity and vniuersality of that point of faith some deriue it from the words of Christ others from Christs Benediction before the words were vttered some from the exposition of the Fathers others from the councel of Lateran some from the authoritie of the Scriptures others from the determination of the Church and whereas many other points of the Romish doctrine are pretended to be Apostolicall Traditions as hauing no foundation in the written word it is obserued by learned Du Plessis that the Papists generally maintaine that their Masse is prooued from the Scripture insomuch as in the 28. of Matthew and other places where there is mention made of the Sacrament the ordinarie Glosse doth note with capital letters in the Margent Moru de Miss lib. 1. c. 1. in initio Here is the Institution of the Masse It was the great vaunt of Campian the Iesuite Camp Rat. If the Protestants name the Gospell we ioyne with them the verie words are for vs This is my body this is my bloud and Bellarmine his fellow Iesuite professeth confidently that the words Bellar. de Euch. l. 1. c. 11. This is my bodie are of the essence of the Sacrament and they are operatiue If wee shall further question at what time whether before or after the wordes spoken there is a conuersion of the elements into the bodie and bloud of Christ Aquinas tels vs Vltimum instans prolationis verborum est primum instant in quo est in Sà cramento corpus Christi in toto autemtempore praecedenti est item substantia panis Aqu. par 3. q. 75. art 7. ad 1. that the verie last instance of the deliuerie of those words is the first instance of Christs bodie in the Sacrament but in all the time before there is the substance of bread remaining If these men therfore haue spoken the truth let them beare witnesse of the truth onely let mee tell you they want that vnitie in this point of faith which they appropriate as a speciall marke to their Church and for proofe of this I will proceed to publication of witnesses wherein I will produce no other testimonies but their owne learned Authors and I presume a better proofe then their owne confessions none of them can expect whereby it shall appeare that their grand point of Transubstantiation hath neither foundation in our Scriptures nor certaintie in the Fathers nor vnitie among themselues to conclude it for an Article of beleefe Touching the words of Consecration Salmeron the Iesuite speaking in the person of the Grecians deliuers their opinion in this manner Cham. lib. 6. de Euch. c. 7. When the Benediction of the Lord is not superfluous or vaine neither gaue hee simply bread it followeth when he gaue it the transmutation was made and those wordes This is my body did demonstrate what was contained in the bread Ex Catholicis solus Caietanus in Commentario huius Articuli qui iussu Pij Quinti in Romanâ editione expunctus est docuit seclusa Ecclesiae authoritate verba illa Hoc est corpus meum ad veritatem hanc confirmandā non sufficere Suar. Tom. 3. disp 46. not what was made by them And Swarez the Iesuite ingeniously professeth that Cardinall Caietan in his Commentarie vpon this Article did affirme that those words of Christ This is my body do not of themselues sufficiently prooue Transubstantiation without the supposed authoritie of the Church and therefore by the commandement of Pius Quintus that part of his Commentarie is left out of the Romish Edition Habemus confitentem wee haue a faire confession for a Cardinall and a friendly caueat touching the spunging of his authoritie And that the world may know these men are better friends to our cause then many yet conceiue them I will produce both Cardinals and Bishops and Schoolemen who will testifie with vs that there are no words in Scripture to proue Transubstantiation that those words This is my body are not of the essence of the Sacrament that the ancient Fathers did not beleeue the substance of the Sacramentall bread to be conuerted into Christs reall flesh and lastly that Transubstantiation was not beleeued de Fide as a matter of faith aboue 1000 yeares after Christ And first I will giue you their owne confessions touching the place and proofe of Transubstantiation deriued from the Scriptures Quomodò fit corpus Christi vtrum per cōuersionem alicuius c. Biel in Con. Missae Lect. 40. Gabriel Biel How the body of Christ is in the Sacrament Non
may be thought a strange saying Si tollamus authoritatem praesentis Ecclesiae praesentis Concilij in dubium reuocari poteruÌ„t omnium aliorum Conciliorum decreta tota fides Christiana Idem ibid. that one testimonie of a late Councell might suffice for an Article of faith which by his owne Tenet requires Antiquitie Vniuersalitie and Consent yet this Cardinall proceeds further and tells vs the authoritie of this Councell is so auaileable for this point yea for all Articles of faith that if wee should take away the credit of the Roman Church and Councell of Trent the decrees of other Councels nay euen Christian faith it selfe might be called in question If by Christian faith the Cardinal vnderstand the present Romane faith without doubt this saying is most true See D. Fearly in his writ of Error against the Appealer p. 54. 55 c. for if we consider their misinterpreting the Ancient Creed and there creating of a New it cannot possibly be defended but by the Romane Church the Trent Councel but if he mean the generall sauing faith of all true beleeuers I may truly say this Tenet is a foundation of Atheisme for who can truly say that the word of Christ is not alone sufficient for the faith of all beleeuing Christians It is the voice of the blessed Apostle I haue not shunned to declare vnto you all the counsell of God Acts 20.27 And Bellarmine himselfe is forced to confesse That all those things are written by the Apostles which are necessarie for all men and which the Apostles preached generally to all Besides how can the saith of Christians depend vpon a Church which is fallen from the faith or how can a generall beleefe of Christianitie relye safely vpon a Councel that is disclaimed by the greatest part of the Christian world viz. by England by France by Germanie c. But to let passe the Heluetian the Scottish the Germane and the English Churches what will become of the ancient Church of Rome nay what will become of their owne Schoolemen in the latter ages did they all beleeue and teach that there were neither more nor lesse then seuen Sacraments did they maintaine they were all instituted by Christ did they professe they were all truly and properly Sacraments of the new Law If any learned man or if all the learned men aliue shall prooue that the seuen Trent Sacraments were instituted by Christ that all the Fathers or any one Father in the Primitiue Church or any knowne Author for aboue a thousand yeares after Christ did teach that there were neither more nor lesse then seuen truely and properly so called and to be beleeued of all for an Article of faith all which is the constant doctrine of the Church of Rome let the Anathema fall vpon my head First it is agreed on both sides that the Sacraments of the new Law were instituted by Christ for he onely hath authoritie to seale the Charter in whose authority onely it is to grant it Now as Princes seales confirme and warrant their deeds and charters so doe the Sacraments witnesse vnto our consciences that Gods promises are true and shall continue for euer Thus doth God make knowne his secret purpose to his Church first he declareth his mercies by his word then he sealeth it and assureth it by his Sacraments In the word we heare his promises in the Sacraments wee see them The difference then betwixt the Church of Rome and vs stands in this In the two proper Sacraments of Baptisme and the Lords Supper wee haue the element and the institution in the other fiue there wanteth either of these and therefore in a right meaning are not be taken for Sacraments In Baptisme the element is water in the Lords Supper bread wine Baptisme hath the words of Institution Mat. 28.19 Teach all Nations baptizing in the name of the Father and the Sonne and the holy Ghost The Lords Supper likewise hath the wordes of Institution Luk. 22.19 Do this in remembrance of mee and therefore we say these two are properly and truly called Sacraments because in them the element is ioyned to the word and they take their ordinance from Christ and be visible signes of an inuisible sauing grace The other fiue we call them not Sacraments because they haue not the like institution Confirmation was ordained by the Apostles but the Trent Councell confesseth the Sacraments must bee ordained by Christ Pennance and Orders haue not any outward element ioyned to the Word and Matrimonie was not ordained by Christ in the new Testament but by God himselfe in Paradise Besides the grants and seales of Christ viz. the Sacraments are the peculiar and proper possession of the Church of Christ insomuch as Turks and Infidels may haue the benefit of marriage out of the Church yet cannot haue the benefit of Christs SacrameÌ„ts which belong onely to his Church And lastly how Marriage should bee a Sacrament which containeth not grace in it selfe nor power to sanctifie and how it should bee an holy thing as euery Sacrament is termed and yet must be forbidden or rather fornication in the Priests case must bee preferred be fore it Durus sermo This is an hard saâ—ing who can heare it If therefore a generall Councell shall accuse not onely those that denie the number but si quis dixerit If any shall say there are either more or lesse then seuen then woe be to all the ancient Fathers for if they be conuented before the Councel they will all stand guiltie of this curse De latere in cruce pendentis lancea percuffo Sacramenta Ecclesiae pro fluxerunt Aug. in Ioh. Tract 15. Accursed be Ambrose and Austin and Chrysostome and Bede for they taught that out of the side of Christ came the two Sacraments of the Church Bloud and Water but that there were neither more nor lesse then seuen they taught not they beleeued not Jsid OriginuÌ„ siue Etimolog lib. 6. Accursed be Isidore for he accounteth but of three Sacraments viz. Baptisme and Chrysme and the body and bloud of Christ. Part. 4. q. 5. membr 2. art 1. qu. 5. c. Accursed be Alexander ab Hales for hee saith there are onely foure which are in any sort properly to be said Sacraments of the new Law and the other three supposed Sacraments had their being before Cypr. Ablutio pedum Accursed bee the Author bearing the name of Cyprian for he mentioneth onely fiue Sacraments and one of them is Ablutio pedum washing of the Apostles feet which is none of the seuen Sacraments Accursed be Durand MatrimoniuÌ„ noÌ„ est SacramentuÌ„ stricteÌ„ proprie dictuÌ„ sicut alia Sacramenta nouae legis sed est c. In lib. 4. Dist 26. quaest 3. for he alloweth but sixe proper Sacraments for Matrimony saith he is not a Sacrament strictly and properly so called as other Sacraments are Accursed bee Cardinall Bessarion Haec
It may be obiected that in the time of the Apostles all the people in diuine Seruice did answer one Amen and this custome continued long in the East and West Churches as appeares by Chrysostome Cyprian Hierome c. In answer hereunto he saith When the Christians were but few they did all sing together at the time of diuine Seruice but when the number of people did increase the office of publique seruice was diuided and it was left onely to the Church to celebrate the Common Prayers Here we haue the seueral confessions of our learned Aduersaries that in the first ages publique prayers were vsed for the vnderstanding of the people and they giue a speciall reason for it to wit for the better conformity of the Heathen and ignorant people in the doctrine of Christianity Harding Now as you haue heard the reasons why the Seruice was vsed amongst the Ancients in the knowne tongue so likewise you shall vnderstand one special cause of the alteration of it in the Romane Church It is reported saith Honorius when the Canon of the Masse in the Primitiue times was publiquely read and vnderstood of all Honorius in Gemma Animae l. 1. de Canone Cass Lyturg. c. 28. certaine Shepheards hauing learned the words of consecration and pronouncing them ouer their bread and wine in the fields suddenly their bread and wine were transubstantiated into flesh and bloud and the shepheards likewise for their presumption in vsing the words of Consecration were strucken dead by the hand of God So that by Honorius confession the Canon of the Masse was anciently read and vnderstood of all and which is strange Aut Pastor fuit aut illud quod dicere nolo Iuuenal shepheards did transubstantiate bread and wine and as it seemes chiefely occasioned the alteration of the Church seruice into the Latin and vnknowne tongue Cassander Lyturg 28. p. 65. Pope Innocent the third and Iohannes Bilethus relate the same storie but withall adde another reason why the Church decreed the Seruice in an vnknowne language Ne sacrosancta verba vilescerent The Church commanded that such prayers and seruice should be secretly deliuered by the priest lest that the knowne words of the sacred Scripture should grow triuiall and of no account Sicut sacra Scriptura est ne vilescat Beleth de diuinis officijs Cass p. 65. And the Councell of Trent three hundred yeares after in confirmation of that decree addes a more weightie reason for a conclusion Histor of Trent lib. 5. p. 460. that this inconuenience would follow all would thinke themselues Diuines the authoritie of Prelats would be disesteemed and all would become heretiques It is to be wondred how the Church is altered in this point saith Erasmus but it is to bee lamented that poore ignorant soules should bee captiuated with such sillie reasons Eras in 1. Cor. 14. and that faithfull beleeuers shold be accursed for heretiques for following the examples of the Apostles and the Primitiue Church euen by the testimonies of the best learned amongst themselues since therefore Prayer and Seruice in an vnknowne tongue wants antiquity frō the written word or rather since it is forbidden by the word of the Apostle Saint Austins confession shall bee my conclusion If we or an Angell from heauen preach vnto you any thing concerning faith and life besides that you haue receiued in the Legal and Euangelicall Scriptures let him be accursed PARAG. 7. Worship of Images IT is the ninth Article of the Romane Creed Artic. 9. I doe resolutely affirme that the Images of Christ and of the Virgin Mary and also of other Saints are to bee had and retained and that due honour and veneration is to be yeelded to them This Article was decreed in the ninth Session of the Councel of Trent where it was declared Concil Trid. Sess 9. We teach that the Images of Christ the Virgin mother of God and other Saints are chiefly in Churches to bee had and retained and that due honour and worship is to be giuen vnto them This doctrine of Image worship we absolutely denie and condemne as a wicked and blasphemous opinion first because their Article of faith doth not onely want the authoritie of the Scripture which an Article of faith ought to haue but because the Scripture doth flatly and plainely forbid it Leuit. 26. Exod. 20. Deut. 4. Esay 40. If we looke vpon the old Law before the comming of Christ Vasques the Iesuite confesseth Vasq disp 104 in 3. Thom. c. 6. So farre forth euerie Image was forbidden as it was dedicated to adoration therefore neither the Cherubins nor any other Images had any worship in the Temple And Coruel us Agrippa tells vs the Iewes did abhorre nothing more then Images neither did they make any Image that they worshipped insomuch as when Caligula the Emperour was desirous to haue his owne Image set vp in the Church of Hierusalem king Agrippa makes him this answer Philo Indaeus lib. de Legatione ad Caiū This Temple ô Caligula from the first beginning to this time neuer yet admitted any Image being the house of God for the workes of Painters and Caruers are the Images of materiall gods but to paint the inuisible God or to faine a representation of him our Ancestors did account it a wickednesse And that which is more to be lamented the worship of Images at this day is such a stumbling block to the Iewes and a hindrance to their conuersion that when they come to the Christians Sermons as in Rome they are inioyned once at least euery yeare so long as they see the Preacher direct his speech and prayer to a little woodden crucifix that stands on the pulpit by him to call it his Lord and Sauiour to kneele to it to imbrace it to kisse it to weepe vpon it as it is the fashion in Italie it is preaching sufficient for them and perswades them more with the verie sight of it Sir Edward Sands his descrip of the Religion in the West parts to hate Christian Religion then any reason the world can alledge to loue it It is agreed there on both sides that in the old Law the Iewes neuer allowed adoration of Images for almost foure thousand yeares and this was concerning the Images of God the Father Now let vs descend from the Law to the Testament and see what order was taken by Christ and his Apostles for the representation of him his Saints after him It is manifest and without question that the Law of God made against Images Vasques Dico praeceptum illud de non adorandis figuris non fuisse legis naturae sed tantum positiui◠ceremoniale temporale in tempore Euāgelij cessare debere Vasq l. 2. disp 4. ca. 4 num 83. c. 7. num 115 is a Morall Law and stands in force at this day against Iewes and Gentiles And although Peresius and Catharinus
prayer in an vnknowne tongue they confessed it was not vsed in the Primitiue antient Church but say they the prayer and seruice was vsually taught in the vulgar and knowne tongue In this confession they intimate the noueltie and vncertaintie of their owne doctrine and in this acknowledgement they witnesse the antiquitie and visibilitie of our Church long before Luthers dayes Touching Adoration of Images they confessed that there is no expresse place of Scripture that commands their worship they confessed there is no example amongst the Fathers for their adoration but rather against them and in these confessions they intimate the noueltie and vncertaintie of their owne doctrine and practise and in our worshipping of God in spirit and truth they acknowledge the antiquitie of our Religion and the visibilitie of our Church long before Luthers dayes Lastly touching Indulgences and Pardons they confessed that their Indulgences now vsed haue no authoritie from Scriptures or Fathers and in this confession they intimate the noueltie and vncertaintie of their owne doctrine and consequently the Indulgences which wee vse for no other end then the mitigation and relaxation of punishment to haue had antiquitie and visibilitie in the Church long before Luthers dayes If these witnesses had been ignorant or excommunicate persons in their owne Church or had they witnessed the truth in ceremonies and things doubtfull there might bee some plea why their testimonies should not be admitted but when the points in question are Articles of their owne Creed when they are witnessed by Popes by Councels by Cardinals by Bishops by learned Doctors and Schoolemen in their owne Church in our behalfe and against their owne Tenets I see no cause why I should not demand iudgement in defence of our Church and triall of our cause It is the law of God and man Ex ore tuo I will iudge thee out of thine owne mouth and from this decree and their owne confessions vpon record I call men and Angels to witnesse that they haue denyed antiquitie and vniuersality to the Articles of their own Creed and haue resolued the grand question touching our Church before Luther that it was in Christ in the Apostles in the Fathers in the bosome of the Ancient Church long before Luthers dayes Sect. 10. The Testimonies of our Aduersaries touching the infallible certaintie of the Protestant faith and the vncertaintie of the Romish OF what strength and force is truth it appeares by this that she extorts a full and ample testimony of her doctrine from her sworne enemies and yet for further proofe of our cause I will giue another summons to the prime men euen of their grand Inquest who without partialitie will testifie in our behalfe that our Church is built vpon a more stable and sure foundation then the Papacie and that our doctrine is more fruitfull and profitable and euery way more safe and comfortable for the beleefe of euery Christian and the saluation of the beleeuer Touching the certaintie of faith it is Bellarmines confession Bellar. de Jnstit lib. 3. cap. 8. None can be certaine of the certaintie of faith that hee doth receiue a true Sacrament for as much as the Sacrament cannot be made without the intention of the Minister and none can see another mans intention This confession being layed for a positiue ground of their Religion the Church of Rome hath ouer throwne in one Tenet all certaintie of true faith To begin with the Sacrament of Baptisme If the Priests intention faile by their doctrine the Insant is not baptized he is but as a Heathen out of the Church and consequently in the state of damnation Looke vpon their Sacrament of Orders it is the confession of learned Bellar mine Bellar. de Milit Eccles ca. 10. ad secundum If we consider in Bishops their power of Ordination and Iurisdiction we haue no more then a Morall certaintie that they are true Bishops and there he giues the reason for it Because the Sacrament of Orders depends vpon the Intention of the ordeiner Looke vpon the Sacrament of Matrimony and of this there is no certaintie because it doth depend vpon the Intention of the Minister and if he faile in his Intention at the time of solemnization the married people liue all their dayes in adulterie so that by their owne confession there is no certaintie of Christianitie by Baptisme no certaintie of their Sacrament of Orders and consequently no certaintie of succession in person which they so much magnifie in their Church besides if in the whole succession of Popes and Pastors the Intention of any one Priest did faile either in Baptisme or in Orders all succeeding generations that ordaine and consecrate both Priest and people are become vtterly voide and of none effect He that is bound vpon a curse to beleeue seuen Sacraments and yet is not certaine of any one must be saued by an implicit faith and yet it is to be feared for want of their Priests intention the poore ignorant soule doth sometimes worship a peece of bread because the consecration of Christs body depends say they vpon the intention of the Priest and no man doth know another mans intention Againe touching their Inuocation of Saints they are vncertain whether the Saints do heare their prayers they are vncertaine whether some they pray vnto be Saints in heauen or Diuels in hell Touching the first Biel. in Câ—n. Missae Lect. 28. Pet. Lomb. Senten lib. 4. dist 45. It is not certaine saith Biel but it may seeme probable that God reuealeth vnto Saints all those suits which men present vnto them and saith Peter Lombard It is not incredible that the soules of Saints heare the prayers of the suppliants Here is nothing but probabilitie and vncertaintie and yet admit it were more then probable that they did heare our prayers yet there is no certaintie that al such are Saints which are canonized by the Romane Church Accedit quod miracula quae ab Ecclesiae suscipiuntur in Canonizationibus sanctorum quae tamen maximè authentica sunt cum humano testimonio innitantur non omnino certa sunt quoniaÌ„ c. Caret in epusc de concep Virg. Mar. ca. 1. Fidei Christianae certitudo non humano morâ— certa esse debet sed infallibile omnino debet habere testimonium Caret ibid. It cannot be knowne infallibly saith Caietan that the miracles whereon the Church groundeth the Canonization of Saints bee true by reason the credit thereof depends on the reports of men who may deceiue others and bee deceiued themselues And vpon this vncertaintie Saint Austin complained in his dayes That many were tormented with the diuell who were worshipped by men on earth Whose reason and authoritie was so vndoubtedly true Bellar. de sanct Beat. lib. 1. c. 9. that Bellarmine had no way to auoide it but with a Fortasse c. Peraduenture saith he it is none of Austins and yet if Bellarmines answer were true which is but
sanctos electos suos non vt aestimator meriti sed vt veniae largitor admitta◠Bellar. Test pag 89. Ricard Tapp explic artic Theolog. Louan tom 2. art 8. in his last Will and his last words he sounds a retreate and beggeth pardon at the hands of God Not as a valuer of merits but as a giuer of mercie And their owne Albertus Piggius who did bitterly inueigh against our Church and doctrine especially in the point of Iustification by reading of Caluins Institutions with a purpose to confute them in that very point Controu 2. tit de Instito fol. 50. became himselfe a Caluinist neither was it his case alone but Paulus Vergerius a Romish Bishop Episcopus Iustino-politareus who in like manner began to write a booke against the Protestants which he intituled Adnersus Apostatas Germaniae against the Apostates of Germanie after he had examined their bookes and weighed their arguments with a purpose to confute them found himselfe taken and vanquished and laying aside the hope of a Cardinalship which at that time the Pope intended him Sleida Comment Relig. lib. 21. hee trauelled to Pola where Germanus his brother a Romish Bishop was residing and after much debate and conference had of the doctrine of Iustification his brother also yeelded and protested against the Romish doctrine and both with mutuall ioy and consent of minds professed and proclaimed the Protestant faith to all beleeuers Sect. 5. Worldly pollicie and profit hinders the Reformation of such things which are altogether inexcusable in themselues I Speake not this as if there were hope of a Reformation in the Romane Church For when I consider that many opinions which formerly crept in the Church are now established for Articles of faith when I consider that some of their points are so linked together that the vnloosing of one is sometimes the losse of all when I plainely see vpon one point of faith namely one Purgatorie Trentals Masses Diriges Requiems Prayers for the dead the doctrine of Merits works of Supererogation Indulgences Pardons Iubilies the power of binding and loosing since I say all these attend vpon the opening and shutting of Purgatorie and this Purgatory is created a point of faith and this faith is confirmed by Councels meerly for the benefit of the Pope and Clergie What hope can wee haue to get these golden keyes of Purgatorie from them by what means can we procure them to exercise the facultie of shutting as well as opening the power of binding as well as loosing when no man will giue mony to be bound but to be loosed in Purgatory Againe when I consider the saying of Maldonat the Iesuite daily practised by the Church of Rome against our Church and doctrine Mald. Comment in Ioh. 6.62 viz. Although I haue no other Author for my exposition but my selfe yet I allow it rather then Austens Although his be most probable because this of mine doth more crosse the sense of the Caluinists When I say our Religion is directly and immediatly deriued from the Scripture when our doctrine agreeth in the fundamentall points with Saint Austen and the Fathers when the Primitiue and Reformed Churches haue shakē hands together is it not a meere malice to oppose a knowne ancient doctrine and to make a league against God and his Word against the true religion her Church They are base wits saith Viues which are so affected Viues Lib. de causis art corrupt whereas ingenious minds and natures well giuen will rather seeke how true that is which they hold then how they may defend it making greater price of veritie then victorie yet it cannot be denied that this is the common practise of the Romane Church for otherwise what man in his right senses would take vpon him to be wiser then God and in their Psalters leaue out the second Commandement hazard that heauie doome Cursed bee he that addeth or detracteth from the least of these sayings Reu. 22.18.19 What sense is there that the Church of Rome should presume to alter Christs Institution and take away the Cup from the Laitie when it is confessed by their owne generall Councell Concil Constant Ses 13. that Christ did institute the Cup for the people and the Primitiue Church did continue it in both kinds what reason can be alledged why an ignorant man should pray without vnderstanding when the Apostle commands vs to pray with the Spirit 1. Cor. 14. and to pray with the vnderstanding also What discretion should leade men to inuocate Saints and Angels when the Apostle doth make this vnanswerable question How shall they call vpon him in whom they haue not beleeued Rom. 10.14 What confidence and assurance of humane frailtie should cause them to leane to leane to a broken staffe of their own merits when they may safely relye vpon the sole merits of Christ Iesus What madnes is it to adore a peece of bread which depends vpon the intention of another man seeing his intention may faile and cause flat idolatrie in the worshipper when they may safely certainly adore Christ Iesus sitting at the right hand of the Father What stupiditie is it to worship a picture the worke of mens hands and to aduenture idolatry vpon nice distinctions when without danger they may worship the true God in Spirit and truth Ioh. 4.24 as he will be worshipped Lastly what foolishnes is it for man to relye vpon the Church which is the authority of man that may erre when he may build vpon the infallible rule of Gods word which is agreed on all hands that cannot erre If men for aduantage of their cause or for their owne preferment will by shifts and cauils turne the necks of Scriptures and Fathers cleane about and wrest them to their owne side let them beware of their example who could not beleeue or if they did beleeue durst not confesse Christ Because they sought the praise of men more then the praise of God! Ioh. 5.44 Sect. 6. The common pretence of our Aduersaries refusing Reformation because we cannot assigne the precise time when errours came in Refuted HOw farre the Church of Rome stands guilty of this crime I wil not take vpon me to censure but sure I am they are so far from reforming the abuses and errors in their Church that they will not acknowledge their points of doctrine to be errouious vnlesse we can assigne the time and point at the persons who first broached them Now since we are all eye witnesses that the errors of the Romish Church are at this day so notorious that a very child may reprehend them it were more fit as I conceiue to redeeme the time by correcting those errors that crept into the Church then to enquire after times and persons which are not in their hands If a man be sicke of a Consumption wil he refuse helpe of the Physitian except he can resolue him whether his Lungs or his Liuer
was vsed by the Apostles their successors not deuised by Luther If therefore the three Creeds the two principall Sacraments of the Church the 22. bookes of Canonicall Scripture the first foure generall Councels the Apostolique Traditions the ancient Lyturgies the ordination of Pastors If I say all these were anciently taught and vniuersally receiued in all ages in the bosome of the Romane Church euen by the testimonies of our aduersaries themselues it is but a silly and senslesse question to demand of vs where our Church was before Luther The positiue doctrine which we teach is contained in a few principall points those also haue Antiquity and Vniuersality with the Consent of the Romane Church The points in controuersie which are sub Iudice in question are for the most part if not all additions to the Church and certainely frō those additions and new Articles of faith the question doth truly and properly result vpon themselues Where was your Church that is Where was your Trent doctrine and Articles of the Romane Creed receiued de Fide before Luther But admit our doctrine lay inuolued in the bosome of the Romane Church which no Romanist can deny I say admit it became hidden as good corne couered with chaffe or as fine gold ouerlayed with a greater quantitie of drosse was it therefore new and vnknowne because Poperie sought by a preuailing faction to obscure it was there no good corne in the Granary of the Church because till Luthers dayes it was not seuered from the chaffe no pure gold because our aduersaries would not refine it by the fire of Gods word If the chaffe and drosse be ours or if our Church sauour of nothing but Noueltie and heresie as some of these men pretend let them remoue from the bosome of their owne Church that new and hereticall doctrine which they say was neuer heard of before Luther and tell mee if their Church will not prooue a poore senslesse carkasse a dead body without a soule Take away the three Creeds which we professe our two Sacraments the 22. bookes of Canonicall Scripture the Apostolicall Traditions the foure first general Councels and tell me such light chaffe new heresies as they how stile them being remoued if their twelue new Articles their fiue base Sacraments the Apostolicall Scriptures their vnwritten verities and Traditions will make a true visible Church It is true that wee denie their additions there aliquod amplius because they are grounded on humane authoritie and want the foundation of the Scriptures wee denie Purgatorie Inuocation of Saints Works of Supererrogation worship of Images and the like and if our Religion be therfore termed Negatiue for deniall of those things who sees not but for the like reason they themselues wil stand guiltie of the same aspersion Do not they denie the substance of bread after Consecration doe not they denie the Scriptures to the Laitie Marriage to the Priests the Cup to the Lay people the Supremacie to their Soueraigne in his own dominions and may not we for these and the like reasons protest against them that therfore theirs is a Negatiue Religion But that the world may know wee obtrude not these things by way of recrimination it shall appeare by their owne confession the Traditions which we deny are declined by the best learned amongst themselues Nay more they doe not onely acknowledge those things which we hold but the most ingenious of them are ashamed also of those additions which wee denie As for instance we charge them with the worship of Images they denie it or leastwise excuse their manner of adoration but they condemne not vs for not worshipping We accuse them for praying in an vnknowne tongue they excuse it that God knowes the meaning of the heart but they do not condemne vs for praying with the spirit and with vnderstanding Wee condemne them for adoring the elements of bread and wine in the Sacrament because it depends vpon the intention of the Priest they excuse it Jnnocentius the third Adoro te si tu es Christus that they adore vpon condition If the consecrated bread be Christ but they doe not cōdemne vs for adoring Christs reall body in heauen we accuse them for taking away the Cup from the Lay people they excuse it that it was not taken vp by the Commandement of the Bishops Coster Enchirid de commun sub vtraque specie Anno 1414. but it crept in the Bishops winking thereat saith Costerus but they did not condemne vs for following Christs example and receiuing in both kinds Lastly we accuse them for their priuate Masses contrarie to Christs institution and the custome of the Primitiue Church Harding in B. Jewel ca. Priuat Masse they excuse it That it is through their own default and negligence whereof saith Master Harding the godly and faithfull people since the time of the Primitiue Church haue much complained and which is remarkable and comfortable to all beleeuing Protestants we charge them with flat idolatrie in the adoration of the Sacrament in Reliques in Saints in Images and howsoeuer they excuse themselues in distinguishing their manner of adoration yet I say to our endlesse comfort be it spoken they cannot charge vs in the positiue doctrine of our Church no not with the least suspition of idolatrie Sect. 9. The testimonies of our Aduersaries touching the Protestant and the Romane faith in the particulars PARAG. 1. Iustification by faith onely THese things premised I will proceed to the examination of witnesses both for the Antiquitie of our doctrine and the Noueltie of theirs but before I go to publication I will present you with two Records for two principall points of our faith by which euidences it shal appeare that the Word and Sacraments the proper marks of a true Church were rightly preached and duely administred here in England in the most obscure ages long before Luthers daies I say it shall appeare that before and after the Conquest the Priests and professors of those times protested openly against the doctrine of Romish merits preaching saluation through Christ alone and withall publikely professed and administred the same Sacraments in the same faith and truth which wee teach and administer at this day In the dayes of Anselme Archbishop of Canterburie about the yeare 1080. there was a set and publique forme of prayer prescribed for the visitation of the sicke Cass in append ad opus Jo. Roffen de fiducia misericordia Dei. and this forme saith Cassander in Bibliothecis passim obuia was commonly to be had and read in all Libraries The wordes are plaine and fully consonant to the faith our Church professeth Ordo Baptizandi visitandi edit venet Anno 1575. Dost thou beleeue to come to glorie not by thine owne merits but by the vertue and merit of the passion of our Lord Iesus Christ dost thou beleeue that our Lord Iesus Christ did dye for our saluation and that none can
Legall and Euangelicall Scriptures let him bee accursed PARAG. 8. Indulgences IT is the Tenth Article of the Romane Creed I must firmely auouch that the power of Indulgences was left by Christ to the Church and I affirme the vse thereof to be most wholesome for Christs people This doctrine was proclaimed by the Councell of Trent Cum Potestas conferendi Jndulgenti as à Christo Ecclesiae concessa sit atque huiusmodi potestatem sibi tradita c. Concil Tridenâ— Sess 25. DecretuÌ„ de Jndulgentijs where it was likewise declared that whereas Christ did leaue Indulgences to the Church and the Church did vse that diuine power so granted in ancient times therefore the sacred Councell doth teach and command them to bee retained in the Church and condemne all them with a curse which either terme them vnprofitable or denie the Churches authority to grant them A reason no doubt sufficient for the Church of Rome to grant them and to lay Anathema vpon all such as shall denie them since Christ did first ordaine them and the Ancient Fathers did exercise that power committed to them by Christ but when we come to examination of Witnesses notwithstanding the Popes Creed and the Councels Decree it will bee found that neither Christ nor the Primitiue Fathers euer knew much lesse exercised such pardons and Indulgences as are now daily practised in the Church of Rome In the Primitiue Church when the Christians had committed any capitall and heinous offence for feare of persecution either in deniall of their faith or in sacrificing vnto Idols the parties were inioyned a seuere and long Penance the rigour of this punishment the Bishops and Pastors of their seuerall congregations had power if they saw cause to mitigate at their discretion which mitigation or relaxation of punishment was called by the name of Pardon or Indulgence This doctrine was deriued from Saint Paul who released the incestuous Corinthian from the bond of excommunication vpon his humiliation and serious repentance and writes vnto the Corinthians that they should doe the like and receiue him againe to their communion least he should be swallowed vp with immoderate griefe and this manner of Indulgence was ancient and continued long in the Church and of this there is no question Indulgentia propriè est absolutio Iudiciaria annexam habens solutionem ex Thesauro Bellâ—â—de Jndulg lib. 1. cap 5. The Indulgence in the Romane Church is an absolution from the guilt of temporall punishment by the application of the merits of Christ and his Saints which merits are termed Thesaurus Ecclesiae the Treasurie of the Church and this common Treasury of satisfactions is applyed to dead soules burning in Purgatory Thus Indulgences which were first vsed for mirigation of punishments are now reduced to priuate satisfactions and that which was formerly left to the discretion of euery Bishop in his owne Dyoces to dispense with summum Ius the extremity of the Law is now transferred wholy to the power and authority of the Pope nor that onely for some few yeares imprisonment in this life but for thousands of yeares in Purgatory after death insomuch that whosoeuer in the state of Grace shall say seuen prayers before the Crucifix Horae beatae Maria Virg secundum vsum sacruÌ„ and seuen Pater-Nosters and seuen Aue-Maries shall attaine six and fiftie thousand yeares of pardon fourteene thousand granted by Saint Gregory fourteene thousand by Nicholas the First and eight and twenty thousand by Sixtus the Fourth These and the like Indulgences were trained vp in the Schoole of Demetrius which brought no small benefit to the Pope and Clergie and therefore their owne Schoolemen Greg. de Valent cap. 2. Gregorie de Valentia termes them but a kinde of godly deceit wherewith the Church doth drawe men vnto some kinde of actions of deuotion euen as a Father when he moueth a little childe to runne promiseth him an apple which notwithstanding he doth not giue him But I will proceede to the publication of Witnesses whereby it shall appeare by the euidence of their owne Learned men that this point of faith hath no more Antiquity and consent of Fathers and Schoolemen in the Romane Church then the Articles before confessed De Jndulgentijs pauca dici possunt per certitudinem quia nec scriptura expresse de ijs loquitur sancti etiam Ambrosius Hilarius c. minime loquutur de Indulgentijs Durand 49. Sentent dist 20. q. 3. Indulgentiae authoritate Scripturae no innoture nobis sed authoritate Ecclesiae Romanae Romanorum Pontificum quae maior est authoritas Prier contr Luth. pro Indulg Difficile est modum Jndulgentiarum fundare authenticè in Scriptura Sacra c. Maior 4. d. 2. q 3. Durand Little can bee said of any certainty or as vndoubtedly true of Indulgences and pardons seeing the Scriptures speake not expressely of them neither the Fathers as Augustine Hillarie Ambrose Hierome c. Siluester Prierias Pardon 's are not knowne to vs by the authority of the Scriptures but by the authority of the Church of Rome and the Popes which is greater then the authoritie of the Scriptures Maior It is hard to ground the manner of Indulgences authentically in Scriptures in token of which the three first Doctors of the Church haue spoken but little Roffensis Bishop of Rochester It is not sufficiently manifest from whom Indulgâ—nces had their Originall Roffens Quamdiis nulla fuerat de Purgatorio cura nemo quaesiuâ— Indulgentias nam ex illo pendet omnit Indulgentiarum aesti matio caeperunt igitur Indulgentiae postquam ad Purgatorij cruciatus aliquaÌ„dò trepidatum erat Roffens art 18. contrà Lutherum Of Purgatorie there is very little or no mention amongst the ancient Fathers but after Purgatorie began to terrifie the world and after a while men had trembled at the torments thereof Indulgences began to be in request as long as Purgatorie was not cared for there was no man sought for Pardons for the whole price of pardons hangeth on Purgatory take away Purgatory and what shall we neede of Pardons harum vsus in Ecclesia serò receptus Alph. contr heres 8. verbo Jndulgentia Alphonsus a Castro There is nothing in Scripture lesse opened or whereof the Ancient Fathers haue lesse written then of Indulgences and it seemes the vse of them came but lately into the Church Antoninus There is not any expresse testimonie for proofe of Indulgences De Indulgentijs nâ—l expressè habemus in sacra Scriptura nec etiam c. Anton. part 1. ut 10 cap. 3. in principio De ortu JndulgentiaruÌ„ si certitudo habere possit veritatis indagandae opeÌ„ ferret verum quia nullâ—e Scripturae Sacra nulla priscorum Doctorum Graecorum aut LatinoruÌ„ authoritas Scripta haec ad nostram de duxit notiâ—iam Caiet opus 15. c. 1. Neque mirum videri debet si authores anti quiores non multos habemur qui
harum rerum mentioneÌ„ sâ—ciant quoniaÌ„ c. Bellar. de Indulg lib. 2. cap. 17. either in Scriptures or the writings of the Ancient Fathers but onely out of Moderne Authors C. Caietan If there could be a certaintie found touching the beginning of Indulgences it would much auaile in searching of the truth but because there can be no certainty found touching the beginning of them there is no authoritie of Scripture or Ancient Fathers Greeke or Latine that bringeth them to our knowledge Bellarmine It is not to bee wondred if we haue not many Ancient Authors which makes mention of Indulgences for many things are contained in the Church onely by vse and custome without writing This learned Cardinall confesseth that many ancient authorities are not to be expected for proofe of this doctrine and this seemes to me a strange thing that an Article of faith should want Antiquity and Vniuersality of Fathers which as they pretend belongs to al points of faith it is strange that a Generall Councell should declare them to bee deriued from Christ and yet they should want ancient Fathers to witnesse Christs doctrine I rather beleeue according to the Article of the Creed that the vse thereof is most wholesome for the people for albeit they are granted onely to draw money from them yet withall the Popes Ministers had this benefit by them they sometimes set them to sale for a small price or game at Tables in a Tauerne Guicciard lib. 13. anno 1520. to redeeme soules out of Purgatory as it is witnessed by their owne Authors The Learned Doctors of of the Trent-Councell were not ignorant of this practise and of much more exercised by Leo the Tenth and others of his Predecessors but they were so farre from beleefe that this point of faith should bee deriued from Christ and his Apostles that Ecchius and Thecel and Prierius for want of Scriptures and Fathers laid their groundworke on the Popes authority and consent of Schoolemen Histor. of Trent lib. 1. p. 6. concluding that the Pope not being able to erre in matters of faith and hauing approoued the doctrine of the Schoolemen and himselfe publishing the Indulgences to all the faithfull it was necessary to beleeue them as an Article of faith I will not say it was a straÌ„ge presumption for a Councell to determine an vncertaine doctrine for a point of faith vpon the Popes infallibilitie and opinion of Schoolemen but I will say it is a senselesse and weake faith that giues assent to that doctrine which wants authority of Scriptures and consent of Fathers It was an ingenuous confession of their owne Cunerus Dolendum simul miranduÌ„ c. It is to bee lamented and admired how some Catholiques doe write of Indulgences so timorously so coldly so diuersly Chamier de satisfacti lib. 24. cap 2. so doubtfully as if their reasons were so farre fetched or so vncertaine that without great difficultie they could not proue them and surely if Cardinall Bellarmine or Cardinall Caietan and the rest could haue found better proofes for this point of faith they would neuer haue confessed that neither Scriptures nor Fathers doe bring them to our knowledge especially since no Article of faith can bee created without the authoritie of scriptures and therfore Saint Austins confession shall be my conclusion for their Article of faith If wee or an Angell from heauen preach vnto you any thing concerning faith and life besides that you haue receiued in the Legall and Euangelicall Scriptures let him bee accursed You haue heard the confessions of our best learned Aduersaries witnessing with vs that the principall points of their Faith and doctrine now taught and professed in the Church of Rome were not knowne to former ages whereby we may easilie discerne how the Church of Rome doth obtrude strange Articles of beleife vpon her Proselites which haue no foundations in the Scriptures and want the vniuersalitie and consent of Fathers and although the Priests and Iesuits are bound by an oath to maintaine the Papacie and thereupon they generaly protest that al the Fathers are on their side and the ignorant people out of an affected ignorance blinde obedience easily condescend to that beleefe yet I say it cannot bee denied that the Popes sworne seruants our sworne enemies there best witnesses and our worst accusers haue testified these things both against themselues and in behalfe of our doctrine howsoeuer they may be excused yet sure I am they are diuided amongst themselues consequently want another speciall marke of their Church which is vnity in points of Faith To take a short reuiew of our Aduersaries confessions touching the doctrine of Merits they haue confessed that our Iustification is by faith and Christ Iesus onely they haue confessed that there is no saluation nor assurance in our owne merits but in the mercie and merits of our alone Sauiour and in this confession they intimate the noueltie and vncertainetie of their owne doctrine and in this likewise they acknowledge the antiquity and visibility of our Church long before Luthers daies Touching TransubstaÌ„tiatioÌ„ they haue confessed there is no expresse place of scripture to proue the word nor the meaning of the word they haue confessed the conuersion of the bread into Christs body Antè LateraneÌ„se Concilium non fuit dogma fides Scotus in 4. sentent c. 11. â—3 was not generally receiued by the Fathers they haue confessed before the Councell of Lateran it was not reeeiued for an Article of beleefe In these confessions they plainely intimate the noueltie and vncertaintie of their owne doctrine and by these likewise they acknowledge the antiquity and Visibility of our Church long before Luthers daies Touching Priuate Masse they confessed it was not vsed in the Ancient Church for say they the communion of Priests and people together was practised by the Fathers In this confession they intimate the Noueltie of their Religion and in this they acknowledge the antiquity and Visibility of our Church long before Luthers daies Touching the Seuen Sacraments they confesse the definite and certaine number of Seuen was vnknowne to Scriptures and Fathers they confesse that some of those Sacraments were not instituted by Christ they confesse that all of them are not true and proper Sacraments of the new Law all which on the contrarie are commanded by their Church to bee beleeued vpon a Curse and in these confessions they argue the Noueltie and vncertaintie of their doctrine and in this they acknowledge the antiquitie and Visibilitie of our Church long before Luthers daies Touching the Communion in one kinde they confessed that it was not practised by the Apostles nor the ancient Church for say they Christ did institute in both kinds and the Primitiue Fathers did continue it in both kinds In this confession they intimate the noueltie and vncertaintie of their owne doctrine in this they acknowledge the antiquitie and visibilitie of our Church long before Luthers dayes Touching
August de Bapt. cont Donat. c. 3. but it is vncertaine whether Traditions and vnwritten verities deliuered from hand to hand hauing no foundation in the Scriptures do not varie from their first institution Sect. 11. The testimonies of our Aduersaries touching the greater safety comfort and benefit of the soule in the Protestant faith then in the Romish FRom the certaine way I will proceed to the safer way wherein it shall appeare that as our doctrine is more Catholique more stable and certaine so likewise it is more profitable more safe and fruitfull or to vse their owne phrase of greater merit euen by the testimonies of their best learned amongst themselues Looke vpon the all-sufficiencie of the Scriptures All those things are written by the Apostles saith Bellarmine which are necessarie for all men Bell. de verbo Dei noÌ„ scripto l. 4 c. 11. and which the Apostles preached generally vnto all And although this Cardinall will allow the word of God to be but a partiall not a total rule yet De verbo Dei lib. 1. cap. 2. saith he Regula credendi certissima tutissimaque est The Scripture is a most certaine and most safe rule of beleeuing So that it is a safer way to relye wholly vpon the word of God that cannot erre then vpon the Pope or Church which is the authoritie of man and may erre It is a safer way to adore Christ Iesus sitting at the right hand of the Father then to adore the sacramentall bread which depends vpon the intention of the Priest and may faile It is a safer way and wee liue more in safetie saith Austin if we giue all vnto God rather then if we commit our selues partly to ourselues and partly vnto God we will but it is God that worketh in vs to worke according to his good pleasure this is behoofefull for vs both to beleeue and to speake this is a godly this is a true doctrine that our confession may bee humble and lowly and that God may haue the whole Looke vpon the Communion in both kinds The Communion in both kinds and the Deane of Louaine will tell vs Cassand sub vtraque specie It were better the Communion were administred in both kinds in respect of the perfection thereof for it were more agreeable to Christs institution and it best agrees with the corporall feeding which is both in bread and drinke And saith Vasques Probabilior sententia seÌ„per mihi visa est eorum qui dicunt maiorem frugem gratiae ex vtraque c. Chamier de Euchar. l. 9. ca. 10. Cass ab vtráque specie Their opinion seemeth to vs more probable who say that greater fruits of grace are reaped by the Communion in both kinds then in one And saith Cassander Although the Communion in both kinds be not simply necessarie nor contrary to Christs precept yet it is much to bee preferred before the Communion in one kinde And their owne Schooleman Alexander â—b Hales professeth Though the order of receiuing in one kinde be sufficient Illa tamen quae est sub duabus est maioru meriti Alexand. Hal. in 4. Sentent q. 53 membr 1. yet the other of both kindes is of greater merit of greater fulnesse and power Priuate Masse Look vpon priuate Masse and it will appeare by a generall confession that the Communion of Priests and people together quod huius sanctissimi sacrificij vberior fructus proveniret c. is more safe and profitable then priuate Masse It is the confession of their great and generall Councel of Trent Concil Trid. Cap. 6. Can. 8. Optaret quidem c. The Councel could wish the people would communicate together with the Priest because it would be more fruitful more profitable the like confession is made by Mr. Harding Iewel Artic. 1. in Priuate Masse I denie not saith he but that it is more commendable and more godly on the Churches part Bellar. Quia Missae celebratio no solum ad sacrificium Deo offerenduÌ„ sed etiam ad populum nutriendum spirituali populo ordinatur proptereà ex hac parte negari non potest quin sit magiâ— perfecta legitima Mâ—sâ—a vbi communiâ—â—stes adsunâ— quam vbi desunt if many well disposed and examined would be partakers of the blessed Sacrament with the Priest and lastly Bellarmine himselfe is forced to confesse Because the celebration of the Masse is ordained not onely to offer Sacrifice to God but also the spirituall foode to the people therfore it cannot be denied Bellar. de Missa lib. 2. c. 10. that it is a more perfect and lawfull Masse where the Communicants are present then wherein the Priuate Masse the Priest alone receiueth Priests Marriage Looke vpon the Marriage of our Ministers and it will appeare by their owne confessions that it is the safer way to liue chastly in matrimony then by a single life to hazard their soules by Incontinencie In gestis Concil Basil lib. 2. Credo pro bo no salute animarum statutum vt non volentes continere possint contrahere quia experientia docente contrarios prorsus effectus sequitur Panor de Cleric Coning cap. cum Olim. It was the opinion of Aeneas Syluius afterwards Pope Pius Perhaps it were not the worst that many Priests were married for by that meanes many might be saued in married Priest-hood which now in barren Priest-hood are damned and Panormitan a great Canonist was sensible of the dangers that accompanied a single life and therupon resolues It were good and behoofefull for the soules of many if Priests might marrie because we finde by experience the Law of single life hath brought forth contrarie effects Cass de Celib Sacerd. Art 23. and Cassander who well vnderstood the life and conuersation of Priests proclaimes it to his Church If euer certes in these our daies the change of the Law of single life may be thought necessarie that those which cannot attaine to the perfect degree of chastitie may bee permitted to liue in the second degree of chast marriage Looke vpon our Prayer in a knowne tongue Prayer in a knowne tongue Aquinas Constat quod plus lucraiur qui orat intelligit quod dicit nam ille qui intelligit reficitur quantum ad intellectum quantum ad effectum sed mens eiâ—us qui non intelligit est sine fructu refectionis Si populus intelligit orationeÌ„ sacerdotis melius redu itur in DeuÌ„ deuotius respondet Amen Lyr. in 1. Cor. 14. and Aquinas their learned Schooleman tels vs It is manifest that he receiueth more benefit which prayeth and vnderstandeth what he saith for the minde of him that vnderstandeth not is without fruit and refection and Lyra was of the same opinion and withall giues a further reason If the people vnderstand the prayer of the Priest they are better brought to the knowledge of God and they answer Amen
Touching faith and good workes it is Bellarmines confession Bell. de Justif l. 3. c. 6. The Protestants doe not deny but that faith and repentance are requisite that is a liuely faith and an earnest repentance and that without them no man can be iustified Lastly touching Iustification by faith onely it is Bellarmines confession Idem l. 5. c. 7. For feare of vaine glorie and by reason of the vncertaintie of our workes Tutissimum it is the safest way to relie wholly on the mercy of God I begge not of our Aduersaries the points in question betwixt vs but I wonder rather why they should send out such Anathemas and curses against all or any of those that denie their doctrine when as their best learned confesse that many principall points of their owne Religion yea many Articles of faith are neither ancient safe nor Catholike It is not the name of Catholique which they assume that makes good the Catholique doctrine neither is it the opinion of the great learning or the multitude on that side which must out face the truth for our Sauiour Christ doth especially note the members of his body by the name of a Little flocke Feare not little flocke Luk. 12.32 as if the paucitie of true beleeuers were the speciall Caracter of the true Church and as for the learned on that side You see your calling brethren saith the Apostle Not many wise men after the flesh 1. Cor. 1. 26. not many mightie not many noble are called And if our aduersaries list to assume all learning and knowledge vnto themselues I enuie not their great wisedome but I rather admire with wonder and pitie Mat. 11.25 and I thanke thee O Father Lord of heauen and earth because thou hast hid these things from the wise and prudent and hast reuealed them vnto babes And if our aduersaries please to reflect vpon their owne Religion they shall find likewise that the principall markes of the Romane Church were discouered and foretold long since by Christ and his Apostles that it should bee after the working of Sathan with all power and signes and lying wonders and wee know such miracles are the special caracters of the Roman Church The Spirit of God foresaw that their doctrine would consist in forginges not onely of Fathers of Councels of Schoolemen but of daily miracles in their Church and for this deceiueablenesse of vnrighteousnesse because they receiued not the loue of truth that they might be saued their iudgement was foretold and is now accomplished 2. Thess 2.11 God shall send them strong delusions and they shall beleeue lyes I list not to insist vpon such feyned miracles wrought either by their Priests or by their companions for lucre sake Aliquandò in Ecclesia fit maxima deceptio populi in miraculu fictis in Sacerdotibus Nich. Lyra in Dan. ca. 14. It is sufficient that their owne Schoolemen confesse it but I professe with Austin As they were necessarie before the world beleeued to induce it to beleeue so hee that seeketh to be confirmed by wonders now is to be wondred as most of all himselfe in refusing to beleeue what all the world beleeues besides himselfe Sect. 16. Our Aduersaries obiection drawne from the Testimomonies of pretended Martyrs of their Religion answered BVt obserue the cunning and policie of these men they are not contented to claime an interest in all ancient and orthodoxe Authors in behalfe of their Church but they would seeme to confirme the truth of their doctrine by the sufferings of Saints and testimonies of holy Martyrs Camp Rat. 10 Let vs ascend into Heauen by imagination saith Campian and there we shall find such as through martyrdome are as ruddie as the Rose and also such as for their innocencie while they liued do glister as beautifully as the white Lillies there may we see three and thirtie Bishops of Rome which for their faith were immediatly murdered one after another Thou shalt find that they liued here and dyed members of the Catholike Church I confesse the name of Martyrdome carries some shew in honor of the Church of Rome but the truth being weighed in the ballance of sinceritie it will appeare but a braggeful of froth vaine glorie for if those Martyrs and Bishops neither suffered for that faith at the time of their deaths nor in all their liues receiued that faith which is now published with Anathema to all them that beleeue it not surely those Saints and Martyrs will neuer bee found to haue liued and died members of their Church although they died Martyrs in the ancient Romane Church Let vs examine some particulars did euer any Martyr die vpon confidence of his owne merits or dare any Romanist suffer death in iustification of his owne righteousnesse was there any of those three and thirtie Bishops canonized a Saint for his adoration giuen to Images Did euer any Martyr take it vpō his death or dare any Romish priest die vpon this confidence that he hath absolute power to remit sinnes to dispense with oaths to create in the Sacrament the Creator of heauen and earth Did euer any ancient Martyr teach that the Scripture was vnperfect without the helpe of Traditions or dare any Romanist take it vpon his death that all the vnwritten verities now taught and receiued in the Church of Rome are of equall authoritie with the Scripture Did euer any Martyr take it vpon his death or dare any Romish Priest die vpon confidence that the consecrated bread depending vpon the Intention of the Priest is the corporall and reall flesh of Christ It was the case of certaine Masse priests now or lately liuing and in particular of F. Garnet who beeing demanded whether if hee were to consecrate the Sacramēt that morning he should suffer death durst after consecration pronounce openly ouer the Cup B. Andrewes resp ad Apolog Bellar. ◠1 p. 7. If this wine in the Cup whose accidents you see bee not the very bloud of Christ which flowed from his side as he hung vpon the crosse let mee haue no part either in the bloud of Christ or with Christ hereafter F. Garnet as a man perplexed made answer It might iustly bee doubted neither did he conceiue that any one was bound rashly to endanger his saluation by assuming vpon his death that any Indiuiduall Priest at a time certaine did transubstantiat the bread into the bodie of Christ but peraduenture in generall and indefinitely saith he it may bee resolued that Transubstantiation is made Ab aliquo Alicubi Aliquandò By some Priest in some place at sometime And as concerning the Saints and Martyrs of the ancient Church it is vndoubtedly true that they could not die in that faith nor for that Religion which was altogether vnknowne to their Church The doctrine of Priuate Masse the Communion in one kinde the Prayer in an vnknowne tongue the works of Supererogation the peremptorie number of seuen Sacraments the power of