that their impudencie more then by any other deuice they haue seduced the world m Greg. a Val. to 3. pag. 291. d. One of them saith The Protestants in the questions of faith should enquire on what side the Fathers stand that it being knowne immediatly without any other examination they might embrace that doctrine which the Fathers of old iudged to be true Let vs therefore see who they be that most sticke to the Fathers 5 But first it is to be noted that of all hands it is agreed the Fathers were not of infallible iudgement but had their errors so they say themselues Austin n D. 9. Negaro saith I cannot deny but there are many things in my workes as there are in the writings of my ancestors which iustly and with good discretion may be blamed And thus they all confesse yea Anselme o Comment in 2. Cor. writeth that in their books which the Church readeth many times are found things corrupt and hereticall yet neither the bookes nor the authors are condemned for this Let the wise Reader peruse their bookes and he shall find this true that I say Thus p Refert Bellar. de Chr. l. 4 c. 8. Hilary denied that Christ in his sufferings had any sorrow q Strom. l. 6. l. 3. Clemens Alexandrinus saith that Christ did not eate and drinke of any necessitie but onely to shew he had a true body and that he and his Apostles after their death preached to the damned in hell and conuerted many r Epiph de Not. Origen taught many things against the faith and wrong expounded the most things in Scripture ſ Ep. ad Iubaiā Cyprian held rebaptization and t Aduers Prax. Tertullian Montanisme u Legat. Athenagoras condemneth second mariage And none is free 6 Yea many Fathers haue erred together with one consent as appeareth in general Councels x Turrecr sum l. 3. c. 58. concl 2. Panor de elect elect pot Signif which haue erred and may erre by our aduersaries owne confession y Euseb l. 7. c. 5. With Cyprian in his error of rebaptization took part many great Councels z Refert Bellar. Iustine Irenaeus Papias Tertullian Victorinus Lactantius Seuerus Apollinaris Nepos and many more held the error of the Millenarians And a Bann part 1. pag. 75. our aduersaries grant that the more part of Doctors if some few be against them make no infallible argument in matters of faith but in things not concerning faith the consent of all together maketh but probabilitie and no certaintie Which assumeth it for true that many fathers may erre together with one consent Hence it followeth euidently that euery thing is not vndoubtedly true which a father or many fathers haue written but may with good discretion be examined by the Scripture and if it agree not therewith it may be reiected Yea this ought to be so without any preiudice to their faith that do it For though b Eph. 4.11 God send them for the teaching of his Church yet that sending was no otherwise nor with any greater authoritie then he sendeth the present Pastors now liuing who haue the same authoritie to teach and freedom from error that they had and differ nothing from them but in antiquity which time may bring to them as well as it did to the fathers and yet who doubteth but they may erre in their teaching and without iniurie to the faith be examined in that they say 7 Vpon this ground it is that the Protestants think they are not absolutly tied to euery thing that the fathers haue written They reuerence the fathers and studie their writings and thereby attaine to great knowledge in things concerning our faith and account their books as most excellent monuments of antiquitie but they allow the Scripture onely to be iudge whereby they trie both the fathers and themselues And they thinke it most absurd which the Papists to gul the world with haue written that c Noli meis d. 9 glos §. In istis the writings of the fathers must be obserued at a nailes bredth The writings of Austine and of the other Doctors must be holden to the vttermost tittle d Onuph prim Pap. part 1. c. 6. It is rash and foolish and terrible rashnesse to go against a sence giuen by the Fathers for the vnderstanding of the Scriptures I say we thinke such speeches as these grosse and absurd and we contemne them For e Plut. in Agesil when one told Agesilaus he would bring him where hee should heare a man whistle for all the world like the singing of a Nightingale he answered It should not need for he had heard the Nightingale her selfe So we haue heard the Scripture it selfe more liuely and lesse subiect to error then the purest writings of the Doctors Wherein we are content our aduersaries themselues be iudges For Andradius f Def. Trid. l. 2. saith there can nothing be deuised more superstitious then to count those things for diuine oracles which the Fathers deliuered onely as probable And he addeth that God hath reuealed many things to vs that they neuer saw c. And whereas it is sometime busily obiected against vs that the Doctors liuing so neare the Apostles times were likely to see more then we that liue so farre off Dominicus Bannes a Doctor of their owne denieth this It is not g 22. pag. 58. 59. saith he necessary that by how much the more the Church is remote from the Apostles times by so much there should be the lesse perfect knowledge of the mysteries of faith therin because after the Apostles time there were not the most learned men in the Church which had dexteritie in vnderstanding and expounding the matters of faith We are not therefore inuolued in the more darknesse by how much the more in respect of the time we are distant from Christ but rather the Doctors of these later times being godly and insisting in the steps of the ancient Fathers haue attained more expresse vnderstanding in some things then they had For they are like children standing on the shoulders of giants who being lifted vp by the talnesse of the giants no maruell if they see further then they themselues Thus you see that our aduersaries notwithstanding their cauilling at vs yet take the same libertie in reading the Fathers that we do and thinke it reason sometimes to preferre their owne iudgement afore theirs 8 Neither were it so hainous a matter for vs to deny things written by the fathers if preiudice and malice one at another were set aside For h Augus contra Cresco l. 2. c. 32. contra Maximian l. 3. c. 14. the fathers themselues denied what some had holden before them and I know few Papists of any wit but allow it because the fathers haue their errors and take it for granted that they held many things against the Scriptures Marsilius i Defens
Bishops except the Apostles being wholly rapt out of himselfe In which words he mentioneth no more but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE BEHOLDING OF THE BODY WHICH THE AVTHOR OF LIFE WAS IN AND WHICH RECEIEVED GOD and the PRAISING OF CHRISTS GOODNES which speech is so obscure and vncertaine that Baronius b An. 48. n. 6. 3. obserueth some haue expounded it of the Sepulcher which receiued the body of Christ and some of Iohn the Euangelists house which entertained the holy Virgin and some of the flesh of Christ wherin the Diuinitie dwelt But supposing the body of the virgine Mary be meant which they came to see yet how followeth it that this was at her death and funerall and assumption all the rest that the Rhemists tell where is the learning that should proue this Moreouer we shew them how vaine and vncertaine all things touching this matter are The Authors are vnsufficient No man can tell either when she died or where the sepulcher should be or when she was assumed Touching her age when she died whereupon dependeth the credit of Dionysius c Suar. tom 2. p. 197. Baro. an 48. n. 24. they say it is vncertaine and vnknowne The time of her assumption is noted by d Suar. p. 200. some to haue bin the same day she died by e Rhem. act 1.14 others 3 daies by f Beleth explic diuin offic pag. 559. Durand rational p. 447. others 40. daies after Baron g Nu. 4. saith there is monstrous diuersity among writers touching these things And concerning the sepulcher you see the Rhemists say confidently it was in Gethsemani but the counterfet h Ep. ad Paul Eustoch Ierom saith in the vally of Iehosaphat Baronius thinks it is vnknowne But how is the matter then defended after they haue so grauely related it and so reuiled the Protestants for not beleeuing it as in many more questions so in this when they haue florished awhile and spent a few vaine brags their blood cooleth and the swelling swageth i Durand vbi supra One saith The truth is she was taken vp in soule but whether her body remained on the earth it is vncertaine And better it is piously to doubt then rashly to define any thing touching the matter Yet it is piously to be thought she was totally assumed k Suar. vbi supra Another saith the opinion is now so generally receiued that it cannot without rashnesse be denied yet there is neither Scripture nor sufficient tradition to make the faith hereof infallible Baronius saith l Nu. 9. the things pertaining to this historie are strengthened neither by the Scriptures nor the testimonies of the auncient fathers If their learning could haue iustified their fable they would not first raile at the Protestants for refusing it and then in the end themselues hâ—lfe mistrust it laying it vpon bare tradition and intreating the world to receiue it as a godly opinion though there be no testimonie in antiquitie to proue it 9 Another example to shew what little cause we haue to feare or regard their learning shall be this that followeth When the second Nicene Councel had brought in the worship of images the Emperour Charles assembled another Councell at Frankford and condemned it againe and reiected the Nicene whereby it appeareth that images were brought in at that time and that the Church of Rome in confirming the said Nicene Councel changed the ancient faith Our aduersaries haue had time enough to thinke vpon this and to frame their answer But they know not what to say the best learned among them confuting one another in the point First m Suar tom 1. p. 800. c. Vazq adorat p. 303. Bin. tom 3. concil p. 427. they endeuour to proue that this of Frankford was but a prouinciall Councell and faine they would haue it so that they might say it erred and must giue place to the Nicene which was generall But we shew this to be false for n Visperg pag. 187. Rhegin p. 30. the stories report it to haue bene a generall Councell of three hundred Bishops assembled out of all the prouinces of the Empire the Popes owne Legates also being present and therefore o Ouand breuiloq in 4 sent pag 52 Baron an 794. nu 1. other Papists let go this answer graunting it was a full Councell and cannot be reiected as a prouinciall and that it did condemne the Nicene Councell but this they say was erroneously being deceiued by those that penned the booke of Charles against Images and thinking it had decreed they should be worshipped with Latria diuine honor which was the reason why they reiected the Nicene Councell p Bozi de Sign eccl tom 2. pag 270. Genebrard chron an 794. Bellar. de imag c. 14 Baron an 794. n. 31. inde Many of the learnedest flie to this answer but we reply that besides that it is against q Concil Basil epist Synod Râ—spons de authorit Concil a principle of their owne that a generall Councell cannot erre it is manifestly against the truth For the mind of the Nicene Councell was well enough knowne and the same Popes Legats that were at the one were at the other and the contrary cannot be shewed out of Charles his booke whereupon other Papists perceiuing this answer cannot be defended giue it ouer and confute it and betake themselues to a worse r Alan Cope p. 570. Sand. visib monarc p. 480. Sur. comment p. 445. concil tom 3. p. 428. Alpâ—on contra haer p. 139. Catharin de sanct glor p. 67. Suar. tom 1. p. 802. Vazq adorat p. 302. Binn concil tom 3. pag. 429. They say that in the Synod of Frankford the Nicene Councel was not condemned not any thing attempted against it but the Councell of Constantinople vnder Constantinus Copronymus which had condemned Images yea it ratified and confirmed the Nicene Councell and decreed the worship of Images as it had done A strange assertion yet Baronius Å¿ An. 794 n. 26. saith It is the answer of very many good Catholickes as it is indeed but note what t De imag c 14. Bellarmine saith of it I wish this were true but I doubt it is false For marke into what desperate straits they haue brought themselues that hold it First they of the former opinion confute them Next we produce the vniuersall consent of the Church stories against them The booke of Charles the great u Praefat. circa med saith There was brought forth the question touching the late Synod of the Grecians which they made at Conâ—â—â—â—tinople concerning the adoring of Images wherein it was written that they should be cursed which did not giue the same seruice and adoration to the images of Saints which is giuen to the diuine Trinitie This our most holy Fathers of Frankford despised and with one consent condemned To this agree diuers other authors Hincmarus Ado
of them Thomas of Aquin e Lect. 1. in 1. Tim. 6. saith The doctrine of the Apostles and Prophets is called canonicall because it is the rule of our vnderstanding And againe f 1. qu. art 8. Our faith resteth and stayeth it selfe vpon the reuelation giuen to the Apostles and Prophets which writ the canonicall bookes and not vpon reuelation if any such haue bene made to other Doctors Antoninus the Archbishop of Florence g Sum. part 3. tit 18. c. 3. §. 3. writeth expresly that God hath spoken but once that in the holy Scripture that so plentifully to meet with all temptations and all cases that may fall out and all good works that as Gregory in the two and twentieth booke of his Morals expounds it he needs no more speake vnto vs concerning any necessary matter seeing all things are found in the Scripture Gerson h Trithem catal Script eccl the great man of the Councell of Constance i De Commun sub vtraque specie saith the Scripture is the rule of our faith which being well vnderstood no authority of men is to be admitted against it Durand k Praefat. in Sentent saith that generally in the things that touch our faith we must speake to that which the scripture deliuereth lest any maÌ„ fall into that which the Apostle noteth 1. Cor. 8. If he thinke he knoweth something yet he knoweth nothing as he ought to know for the maner of our knowledge l Sacra Scriptura mensuram fidei exprimit must be not to exceed the measure of faith and the holy Scripture expresseth the measure of faith Alliaco the Cardinal m 1. Sent. q. 1. art 3.1 Coroll lit H. quoniam ad ipsas fit vltimata resolutio theologici discursus saith The verities themselues of the sacred Canon be the principles of Diuinitie the finall resolution of Theologicall discourse is made into theÌ„ and originally from them is drawne euery conclusion of Diuinitie Conradus Clingius n Locorum l. 3. cap. 29. pag. 298. Norma vlna Index saith The Scripture is the infallible rule of truth yea the measure and iudge of the truth o Iac. Peres à valdiu de ratio Con. l. 2. c. 19. Peresius the Diuinitie reader at Barcilona in Spain saith The authoritie of no Saint is of infallible truth for Saint Austin giues that honor onely to the sacred Scriptures That onely is the rule which is of infallible truth but the Scripture onely is of infallible truth therefore the Scripture onely is the rule Finally Bellarmine himselfe one of the two that haue wonne the garland saith p Biblioth select lib. 7. cap. 2 pag. 458. q De Verb. Dei l. 1. c. 2 Posseuinus acknowledgeth as much as I say against the Iesuites conclusion let his words be excused how they can for thus he q De verb. Dei lib. 1. cap. 2. writeth The rule of faith must be certaine and knowne for if it be not certaine it is no rule at all if it be not knowne it is no rule to vs but nothing is more certaine nothing better knowne then the sacred Scripture contained in the writings of the Prophets and Apostles * Sacr. Scriptura regula credeÌ„di certissima tutissimaque per corporales literas quas cerneremus legeremus erudire nos voluit Deus Wherefore the sacred Scripture is the rule of faith most certain and most safe and God hath taught vs by corporall letters which we might see and reade what he would haue vs beleeue concerning him This he writeth against Swinkfield and the Libertines relying vpon reuelations whereby you may freely iudge whether the truth haue not constrained him to renounce the Iesuits conclusion Shall the Libertines be recalled from their blind reuelations to the written text and shal not the Papists be reuoked from their vncertaine traditions to the same rule Is nothing more knowne nothing more infallible then the Scripture by the Iesuites owne confession and yet shall our Priests reiect it from being the rule as not sufficient to preserue from error not vniuersall enough not knowne enough not infallible enough I pray you consider well how far our aduersaries deale against their owne conscience in this point the same Iesuite saith r De notis Eccl. c. 2. in another place The Scripture is better knowne then the Church in some cases as namely where it is receiued and speaketh plainly and the question is of the Church Now we admit the Scriptures on all hands and all the questioÌ„ betweene vs is about the Church and therefore let them do vs iustice and allow vs the Scripture to be rule and iudge because it is better knowne then the Church let the Iesuit recant his conclusions and yeeld either to the euident testimonies of the text against him or to the iudgement of the Fathers or at the least to the confession of his owne Doctors whose testimonie he may not by Å¿ 2. q. 7. c. Si haereticus Sin auteÌ„ orthodoxus contra haereticum litiget pro orthodoxo quidem haeretici testimonium valeat contra orthodoxum autem solius orthodoxi testimonium valeat the law refuse because they are of his owne church or if he will not then the next booke that he writeth let him send vs word by whom he will be tried and he shall be prouided for Digression 4. containing the very cause why the Papists disable the Scripture so from being the rule 7 Secondly the causes why the Papists disable the Scriptures from being the rule and striue so for their Churches authoritie are especially two First that so they may make themselues iudges in their owne cause For who sees not that if the Church be the rule of faith and theirs be the Church which way the verdict wil go chiefly when they shal behold the Pope with his infallâ—ble iudgement mounted vpon the tribunall and made interpreter of all the euidence that shall be brought in when Scriptures Fathers Councels and Church must all be expounded by his iudgement For u Thom. opusc contra error GraecoruÌ„ Turrecre n. Sum. de eccl l. 3. c. 23. Sâ—mm Syluest verb. Fides nu 2. Aluaâ— Pelag. de planct eccl lib. 1. art 6. Bellarm de Christ l. 2. c. 28. Greg. de Valent. analys fidei this they require that so we might returne them Campians conceit x Ratio 2. apud Posseuin biblioth select lib. 7. c. 18. In fine so they order their matters that you shall haue no triall passe vnlesse you be resolued to stand to the award of themselues that are arraigned 8 Next for that they know and confesse the most and greatest points of their religion euen welnigh all wherein they dissent from vs haue no foundation on the Scriptures but as Andradius y Orthod explic l. 2. speaketh would reele and stagger if tradition supported them not whereupon z Can. locorum l. 3. c. 3. they
be more edified they want therefore this fruit Thirdly touching Latin Seruice Thomas Aquine and Cardinall Caietan u in 1. Cor. 14 hold it is better for the edification of the Church to be in the vulgar tongue Fourthly touching the power of Priesthood to remit sinne x 4. d 18. §. Non autem the Master of Sentences and y Fr. Victor relect 1. de potes Eccl. sect 3. others with him hold that onely God forgiueth sinne and the Priest bindeth and looseth onely by declaring them to be bound or loosed himself working no spirituall effect Fiftly touching shrift z De poenit d 5 in poenit gloss Panot ibid. the Canon Lawyers say it was not ordained by Christ but taken vp by an institution of the Church and Michael Bononiensis a Expos in Ps 29. saith It is not needfull for our iustification or the pardon of our sinne and Caietan b 3. Tho. q. 80. art 4. holdeth A man by contrition without any confession is made clean a formall member of the Church 6. Touching iustificatioÌ„ by our own righteousnesse Th Aquin c In Gal. 3. lect 4. saith No workes either ceremoniall or morall are the cause why any man is iust before God For works are not the cause that man is iust but the execution and manifestation of his righteousnesse because no man is iustified with God by his works but by the habite of faith infused And againe d In Rom. 3. lect 4 1. Tim. 1 lect 3. he saith The Apostle sheweth iustification to be wrought by faith onlie there is in the workes of the Law no hope of iustification but by faith onely Seuenthly touching the imputation of Christs holinesse for our iustification and the apprehesion thereof by faith Pighius e Bell. de grat l. 1. c. 3. de iustific l. 2 c. 1. holdeth that there is in vs no inherent righteousnesse whereby we may be iustified but f Controu Ratispon contr 2. pag. 47. edit Paris 1549. that we are iustified in Christ not by our owne but by the righteousnesse of God and Christ interposing his iustice betweene his Fathers iudgement and our iniustice so we present our selues boldly before Gods tribunall not onely seeming but also being iust and the reason why our righteousnesse is placed in the obedience of Christ is because we being incorporate into him * Nobis illi incorporatis acsi nostra esset accepta ea fertuâ— ita vt ea ipsa etiam nos iusti habeantur it is imputed to vs and by the same we are accounted iust And the Diuines of Collen g Antididagm Colon. pag. 29. A booke written by Gropper of whom the def of the Cens saith he was the rare man of our age See his commondations in Sur. comment An. 1547. p. 424. say We are iustified by faith as by the apprehending cause such a faith as without all doubting assureth vs of the pardon of our sinnes through Christ whereof notwithstanding it behooueth vs to be assured by the testimony of the holy Ghost through faith and after the same manner we are iustified of God by a twofold iustice as it were by formall and essentiall causes whereof the first is the perfect iustice of Christ not as it is without vs abiding in him but as the same being apprehended by faith is imputed to vs. This righteousnesse of Christ thus imputed to vs is the principall cause of our iustification whereon we must chiefly trust and stay our selues Eightly touching the certaintie of a mans owne saluation h Enchirid. Concil Colon. tit de iustif c. noÌ„ habes ergo the same Diuines of Collen write thus We confesse the truth is that to a mans iustifiâ—ation it is required that he certainly beleeue not onely in generall that they which truly repent haue their sinnes forgiuen by Christ but that his owne selfe also hath forgiuenesse through Christ by faith i Innoc. Gentill exam Con. Trid. The same was also preached openly by Marinarius a Frier at the Trent Councell Ninthly touching merits k De iustif l. 5. c. 7. idem Waldenâ— tom 3. de Sacra c. 7. Bellarmine saith In regard of the vncertaintie of our owne righteousnesse and because of the danger of vaine glory the safest way is to put our confidence in the sole mercy and goodnesse of God 10. Touching the sacrifice of the Masse Cornelius Mus l Sixt. Senen bâ—blioth sanct lib 4. a Bishop so famous for his learning that he was a Preacher at twelue yeares old and all Italie ran after him defended m Fr. Sua. tom 3. d. 74. s 2. that Christ at his last supper offered no sacrifice at all 11. Touching the Apocrypha it is cleare n Lyra Hugo Caâ—et Sigonius and others that many deny them to be canonicall Scripture 12. Touching the communion vnder one kinde Ouandus o 4. d 9. Pro. 6. saith It were better to allow the cup to the people then to deny it and lesse hurt would grow by yeelding then by detaining it 13. Touching mariage p 4. d. 26 q 3. quem refert Ioh. Capreol ibid. Durand held it was no sacrament and Canus q Loc. l. 8. c. 5. saith it is none vnlesse the Priest by solemne words of the Church do it And r Tolet. Sum. cas l. 7 c. 21. that which some Papists call heresie that the innocent party may lawfully marrie againe after diuorce is affirmed by Å¿ Comment in 19. Mat. Caietan and t Annot in Caiet l. 5. Catharinus 14. Touching freewill Ariminensis u In 2 d. 26 p. 103. denyeth that a man can will any thing that is good by nature without the special helpe of Gods grace and Alphonsus x Lib. 9. verbo Libert holdeth our wil is free from constraint but not from necessitie 15. Touching the descention of Christ into hell y In 3. d 22. q 3 Durand and z Apol. qu. 1. Picus Mirandula deny it affirming that he descended not properly and in substance but onely by effect in that without any locall motion the power of his death reached thither By these few examples you may coniecture how well they agree that thus are diuided about the principal articles of their faith and nothing can be so generally or certainly receiued but some or other among them deny it 21 And to manifest this contention yet a little more you shal see what a number of opinions they haue among theÌ„ concerning any question which themselues moue in Diuinitie For example whereas in the Sacrament they thinke the substance of bread and wine passe away the formes or accidents onely remaining the question is in what subiect or substance these accidents abide Some say they remaine separated without any subiect this is the opinion of Occham Biel Cameracensis Maior and the Nominals Some that they obtain a way wherby to exist of themselues this is the opinion of
Shame forbiddeth me to speake of them lest I should mention not a companie of virgins dedicated to God but shewed deceitfull impudent whores with their fornications and incestuous works For what I pray you are Nunneries now adayes but the execrable brothel houses of Venus the harbors of wanton yong men where they satisfie their lust that now the veiling of a Nunne is all one as if you prostituted her openly to be a whore This is some part of the vertue of Abbeys and honestie of the old time from which the iniquitie of our new time is declined But this is not all For we must tell the children what Cornelius Agrippa saith also There be y Deâ—anit c. â—â— saith he in the Church Monks Friers and Anchorites of diuers sorts which the Church had not then when it was best They which at this day take vpon them the name of religious men professe indeed hard rules and holy duties of life bearing the names of Basil Benet Bernard Austine and Francis but few among them are good the company of those which are naught being exceeding great For hither into this profession as it were into a sanctuary of all mischiefe come flocking all such as being terrified with the conscience of their villanies can no where else escape the vengeance of law which haue committed crimes needful to be purged by punishment whose filthy life haue brought them to infamy which hauing spent their substance vpon whores and dice and surfetting through debt and needinesse are constrained to beg This crew hath dissembled holinesse and a hooded habit and strong beggery ioyned together FroÌ„ hence start out so many Stoical apes * Insolentissima poscinummia palliata mendicabula cucullata monstra barbigeri funigeri restigeti saccogeâ—uli loripedes lignipedes nudipedes atrati nigritae grisones versicolores linostolij multipelles tetiarij palliati clamydati paludati pullati praecincti bracchati c. such insoleÌ„t mony beggers patched rogues cowled monsters bush beards rope bearers halter cariers t wil wearers wry legs wooddeÌ„-legs bare legs dusky sooty collied peckled changeable linsie net wearing cloked mantled iacketing swart girt breeched stage players who hauing no credit left in things humane yet for their moÌ„strous habit sake are put in trust with the things of God Whose life being most leud and filled with all villanie is yet left vnpunished through pretence of religion These peoples vanities and error if I should set downe with my pen all the skins in Madian would not containe them Their cowle outwardly professeth holinesse but inwardly they cary detestable manners and yet their cowle as it were a buckler keepeth off all the darts of Fortune and danger In idlenesse and beggery they liue vpon other mens labours and going outwardly in course apparell like clownes tied with cords like theeues their head notted like fooles their cowle hanging like a naturals cockscombe about their eares with other markes of ignominy which they pretend to beare for Christ yet ambition ouercometh them and all things are referred to most arrogant titles c. This you see is the vertue that was in Monks and Friers and religious men and women and the truth and honestie of the old time as it is reported by our aduersaries owne mouthes who best knew it So that in my iudgement the Catholicks of our country were as good tell their children somewhat else as it if they wil tell the truth vnlesse they wil teach them vertue as the y Plat. Lycurg LacedaemoniaÌ„s taught their children sobriety that is by shewing them the vilest drunkennesse that can be and making their religious houses the samplar But you shal heare a witnes or two more speake what they obserued in the midst of Italy touching this matter whose verses because they are Poets I haue followed to help the childrens memory whom the booke mentioned would haue so often put in mind of this matter Thus writeth Palingenius z â—eo But chiefly see no Monke or Frier approch within thy dore Auoid them well no greater plague I warne thee this before The scum of mankind follies spring the sinke of euery sin Wolues clad in sheep skin seruing God their gain thereby to win The vulgar sort with shew of good they cosin and delude And vnder shew of pietie their villanies obtrude Thus do they shroud a thousand sins and thousand things forbidden Thus lust is cloked and thus their rapes and Sodomies are hidden Chase far away then from thy house these cosining foxes well The very slaues of glut and lust for which the heauens they sell a Virg In steed of vowed chastitie with harlots they indent In virgins boyes and matrons lust thus night and day is spent b Sagitt O shame how can the Church endure such two legd swine as these Whom nought but sleep and bellycheare and Venus tricks can please And Ariosto expressing how an Angell vpon occasion visited a religious house telleth according to the maner of Italy belike what vertues he found there that the Catholicks might tell their children and encourage them to the like Thus he c Orland Fur. cant 14. stan 69. writes Wherefore into an Abbey he doth go Making no question Silence there to find And Peace and Charitie and Loue also And Lowly thoughts and Well contented minds But soone he was aware it was not so All contrary their humors were inclind Silence in that same Abbey did not host Onely his name was written on a post Nor Quietnesse nor Humblenesse nor Peace Nor Charitie nor Godly loue was there They were sometimes but now those times did cease Now Couetize and Ease and Belly cheare Pride Enuie Sloth and Anger so increase Silence is banished and comes not neare And wondring much the Angell them doth view And findeth Discord in this cursed crew The which things being thus reported by themselues one of another let any man iudge who hath most disgraced religious orders and if we had not iust cause to reiect and reforme such abuses And our aduersaries are too childish to think their confident words and deuout perswasions to the simple can abolish the memory of them The bloud of so many thousand infants as haue bin murdered in Cloisters and their bones buried in priuies and fish pooles will cry vengeance against them and disclose their hypocrisie while the world endureth let the Priests and their fauourers smooth vp the matter how they can And here in England d See Balâ— in his epistle before his booke de vitis Pont. where he sets downe some part of the confessions for an example the commission sitten about the dissolution of Abbeys for the examination of the liues of the votaries because the rumor was lowd concerning them tainted so many in euery Cloister and discouered such iniquitie that it cannot be forgotten saue that the things proued and confessed were so soule and abhominable that they had bin fit to haue lyen still in darknesse and to haue bin couered
yet he condemned all worship of them as sinne which he could not haue done if the Church had beleeued the contrary And the proceeding of the Councell of Frankford against the Nicen immediatly after it was done with the mislike that most men then liuing had thereof and the generall grudge of all the Christian world against it sheweth this to be true that I say u Opus illustriss Caroli magni c. An. 1549. The booke of Charles the great x Bell. de imag c. 14. Baron an 794. nu 31. containing the acts of the Councell of Frankford and confuting that of Nice is extant And as soone as the decree of the Nicen Councell came abroade and was knowne the faithfull refused it and spake against it as against a new conceit neuer heard of before y Houeden coÌ„tinuat Bedae ann 792. a good Historiographer writeth that Charles the king of France sent ouer into England a booke containing the acts of a Synode he meaneth the second Nicen Councell directed to him from CoÌ„stantinople wherein out alas for griefe many things are found inconuenient and contrary to the true faith Specially because by the vniforme consent almost of all the Easterne Bishops no lesse then three hunndred or more it is confirmed that images should be adored Which thing Gods Church altogether detesteth Against which booke Albinus wrote an Epistle maruellously confirmed by the authority of the Scriptures and together with the booke offered it to the king of France in the name of our Bishops and Nobles The Bishop of Rhemes liuing at the same time z Refert Alan Cope dial 4. c. 18. p. 564. writeth thus In the time of the Emperour Charles by the commandement of the Apostolicke sea there was a generall Councell celebrated the said Emperour calling it wherein according to the path way of the Scriptures and tradition of our ancestors that false Synode of the Greeks was destroid and wholly abrogated And the Bishop of Orleance at the same time likewise a Ionas de cult imag lib. 1. writeth that the images of Saints and stories of diuine things may be painted in the Church not to be worshipped but to be an ornament and to bring into the minds of simple people things done and past But saith he to adore the creature or to giue it any portion of diuine honour we count a vile wickednesse and detest the doer of such a wickednesse and with open mouth we proclaime him worthy to be accursed Would so great Peers of the Church and that so vniuersally haue thus bitterly taxed the Nicen Councell if it had not brought in and begunne a new doctrine Did the Christian world thus exclaime when nothing was altered Wey their words well and you will not thinke it 13 The doctrine touching the merit of workes was begun lately by the Schoolemen for Waldensis b Sacramental tit 1. cap. 7. p. 30 saith it is Pelagianisme and chargeth them to haue inuented the termes of condignitie and congruitie thereby to vtter it And it may easily be knowne to be to by this that the said Schoolemen agree no better in it For it were not possible they should be so contrary one to another therein if it had bene a Catholicke truth receiued from the beginning without alteration 14 The Masse began not all at once but by degrees For the Latin language came not in where the people vnderstood it not till the time of Gregory six hundred yeares after Christ as c Declarat ad censur theol Paris p. 153. Erasmus affirmeth the Church in former times vsing the Seruice in the vulgar tong The transubstantiation now beleeued to be therin is acknowledged by Scotus and Biel to be no elder then the Councell of Lateran For so d Tom. 3. d 50 sâ—ct 1. p. 628. c. Suarez the Iesuite reporteth of theÌ„ which report our aduersaries are bouÌ„d to credit coming from the mouth of so great a man of their own side The sacrifice conceited to be made therin in the iudgement of diuers learned Papists was not done by Christ For e Instit moral l. 1â— c. 8. Azorius the Iesuite writeth that some Catholickes deny that Christ offered vp himselfe vnder the forme of bread and wine in his last Supper The which is true indeed and thence it followeth that the opinion of such a sacrifice is not founded on Christs deed but vpon some later inuention since him And it is very plaine that Thomas of Aquin three hundred yeares since knew it not For f Qu. 83. art 1. disputing how Christ is sacrificed in the Eucharist he answereth that he is said so to be in two respects First because the ministration of the sacrament is an image representing the passion of Christ which is his true immolation and images vse to be called by the names of those things wherof they are images SecoÌ„dly in respect of the effect of his passion because by the sacrament we are made partakers of the fruit of his passion and saith he as concerning this secoÌ„d maner it is proper to this sacrameÌ„t that Christ is immolated or sacrificed therein These reasons of his shew that he knew no such kind of sacrifice as the Church of Rome now defendeth because the celebration of the Eucharist being in his opinion but an image of the true sacrifice of Christ he could think it to be no true sacrifice vniuocally so called but onely by externall relatioÌ„ And saying again that Christ is sacrificed therin by reason we are made partakers of the fruit of his passion he sheweth clearly he knew no reall sacrifice because we are made partakers of that euen in Baptisme also where no maÌ„ imagins Christ to be sacrificed They that are acquainted with Thomas maner of writing wil soon perceiue that had he know nor beleeued such a sacrifice in the Masse as is now conceited he would haue vttered it in other more effectuall termes and expressed it as fully as the Iesuites haue done since him And touching the outward forme of the Masse I need say no more then Cusanus the Cardinall hath confessed g Ep 7. p. 857. He saith The Apostles made the sacrament of the Eucharist by saying the Pater noster as Saint Gregory affirmeth and that diuers formes were vsed before one Scolasticus came who composed that which at this day our Church vseth The which also is diuers according to the diuersitie of places But we which liue vnder the Church of Rome haue receiued the order of the Masse from the Bishops of Rome themselues who successiuely haue added thereunto one after another and so it commeth to be a perfect Seruice or liturgie This confession is enough to shew when many substantiall points were brought against former antiquitie into the Masse For at this day the Liturgie and rites thereof containe many substantiall errors inuocation of the dead commemoration and intercession for soules in Purgatorie adoration crossing c. all which by
the Apostles time increased by the heresie and ignorance and superstition of some that dayly corrupted e Euseb hist l. 3. c. 32. l. 4. c. 22. Niceph. l. 4. c. 7. the truth For the stories remember vs of a saying of Hegesippus that the Church continued a virgin vndefiled as long as the Apostles liued but when that generation was passed the conspiracie of wicked heresie through the seducement of those which taught other doctrine tooke beginning But hereof f Act. 20.28 Phil. 3.18 the Apostles gaue warning euen with teares and g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil ep 70. the ancient Fathers complained that we may see the Papacie to haue bene resisted when it was yet in the Cockatrice egge 21 After 600. yeares were expired that the seuerall points of the true faith began one after another to be more grosly corrupted and changed by the Church of Rome in the first fiftie I name h Alphons v. imago Serenus the bishop of Marsils in France who brake the Images that began to be set vp in his Diocesse And Gregory the Bishop of Rome i L. 4. ep 32.34.38.39 resisting the supremacie and k Plat. Bonif. 3. the whole Greeke Church complaining when Phocas had first conferred it on Boniface 22 After 650. to 700 I name the sixt generall Councell l Sext. Syn. Can. 13. decreeing the mariage of Priests against the Church of Rome labouring to restraine it m Carranz in Can. 82. and forbidding to make the holy Ghost in the likenesse of a Doue n Concil Bracar 3. c. 1. The Councell holden in Portugall where the cup is appointed to be ministred to the people in the Sacrament against the practise of some that vsed to dip the bread and so giue it which was one beginning of the halfe Communion 23 After 700. to 750 I name o Synod c. 138. Zon. tom 3. pag. 84. the generall Councell of Constantinople vnder Leo Isaurus against Images p Illyric catal test tom 1. pag. 633. and Clemens Scotus and Adelbartus who preached against the supremacie traditions images in the defence of Priests mariage also against Purgatory and Masses for the dead and were therfore persecuted by Zachary the Pope which is the reason why in some histories they are so hardly censured 24 After 750. to 800 I name q Zon. tom 3. pag. 88. Synod c. 141. the Councell of Constantinople vnder Constantinus Copronymus and r Rhegino chro l. 2. of Franckford vnder Charles the great against images and the booke yet extant that he caused to be made against the second Nicene Councell with another set forth by Ludouicus his sonne to the same effect both which are to be seene at this day 25 After 800. to 850 I name Ioannes Scotus a great learned man Å¿ Danae resp de Euchar. l. 1. c. 1. who resisting the reall presence which in that time some priuate men began to set on foote was therefore murdered The same time Bertram also writ against it whose booke is extant Trâ—heinius t Catal. script saith of him that he was a man very skilfull in the Scriptures exceedingly learned and of a holy life u Ionas Aurel. de cult imag Claudius the Bishop of Towers in France resisted Images worship of Saints and pilgrimage x Anast vit Pont. in Serg. 2. Lotharius the Emperour reduced the Pope to the obedience of the Empire for which cause he sent three Archbishops twentie Bishops and diuers noble men to Rome who disputed against him and confuted him 26 After 850. to 900 I name Volutianus a Bishop that wrote to Nicolas the first in the defence of Priests mariage y Ep. Nicol ad Michael Michael the Emperour and Phorius the Patriarke of Constantinople resisting the Popes supremacie z Anast in Nicol 1. as also did the Bishop of Rauenna 27 After 900. to 950 and so forward such abuses were noted in the Church of Rome that a Fascic temp pag. 68. an ancient historie mentioning the same complaineth Alas alas Lord God how is gold obscured and the colour changed What offences do we reade to haue happened about these times euen in the holy Apostolicke seate which hitherto with such zeale thou preseruedst What contentions emulations sects enuies ambitions intrusions persecutions O the worst time that euer was wherein the holy failed and truths are diminished from the sonnes of men To the same effect b An. 912. nu 8. writeth Baronius What was then the face of the holy Romane Church how filthy was it when potent and withall base whores bare all the sway at Rome at whose lust seas were changed Bishops were bestowed and that which is horrible to heare and not to be vttered their louers were thrust into Saint Peters chaire In such times as these were the Reader may easily thinke there was matter enough in the Romane Church that deserued resistance As c Osbern vit S. Odonis quem refert Fox in Martyrol pag. 1039. certaine of the English Clergie maintained the Sacrament to be onely a figure of the bodie and bloud of Christ against the reall presence then increasing 28 After 950. to 1000 we haue d Sigon Reg. Ital. l. 7. an 963. Otho the great that deposed Iohn the Pope and assumed into his hands the nominating and making of Popes hereafter which was a manifest resistance made against the growth of the Primacie e Homil. Saxon Aelfr Aelfricus the Archbishop of Canterbury that preached and published his homilies against the reall presence coming in And I name f Refert Baron an 992. nu 22. Arnulphus who in a Synode holden at Rhemes noted the Pope to be Antichrist O Rome saith he to be lamented which to our ancestors yeeldedst shining lights of Fathers in our time sendest monstrous darknes which in the age to come shall be infamous What ô ye reuerend fathers what I say thinke ye him to be which sitteth thus in a loftie throne in purple robes and glittering gold Certainly if he be voide of charitie lifted and puffed vp onely with knowledge he is Antichrist sitting in the temple of God and shewing himselfe as if he were God but if he want both charitie and knowledge then is he an idol and to seeke to him for answer is to enquire of the marble stones 29 After 1000. to 1050 I name Rodulfus Ardeus preaching against g Homil. Dominic in Sept. 18. Dominic post Trin. ho. 1. merits and h 18. Dom Trin. hom 2. abilitie to keepe the law i His l. 2. c. 4. queÌ„ refert Baron Glaber Rodulphus that wrote how the Bishop of Rome should haue nothing to do in another mans Diocesse the which he also saith was the opinion of all the Prelates in France k Baron an 100 4. nu 5. Leuthericus an Archbishop in France denying the reall presence 30 After 1050. to 1100 I name l D.