c. 9. pag 131. that the power Imperiall dependeth vpon the Popes authoritie and is subordinate to it and that the Pope hath power to remoue reuoke correct and punish Kings whose secular gouernment is not meerly necessary or expedient but when the Church cannot and this they say is to be holden with the right faith as the naturall morall and diuine law of God This is a peece of the present faith of the Church of Rome the execution and practise whereof affoordeth her such store of Martyrs in euery kingdome But that you may see how vainly they brag of their vncontrolled antiquitie marke what Waldensis hath left written almost three hundred yeares ago he b Tom. 1. p. 196. lib. 2. art 3. c. 78. saith The regall power of Princes is not by our mother the Church vsed to be set behind the priestly power as if it were nothing of it selfe but sprang from it and were the second after it They erre he saith that affirme the roote of earthly power hangeth so much on the Pope that by his commission the execution of the same is deriued to the Prince Thus he writeth in that booke which he calleth the DOCTRINE OF THE ANCIENT FAITH that we might see the Church of Rome holdeth some things which in the records of her owne Court are noted for Nouelties and late incrochments against the ancient faith 10 The first restraint that euer was made of Priests marriage was by Siritius the Bishop of Rome 380. yeares after Christ For before that time it was beleeued and practised that Priests might haue wiues as all other men and Siritius was the first that euer forbad it The first part of this which I say that before his time maried men exercised the ministerie is proued before Digress 49. num 4. and is further proued by the confession of our aduersaries themselues For Alphonsus c Aduers haeres verb. Sacerdot haeres 4. writeth that in the Primitiue Church it was obserued that he which was maried might be promoted to priesthood though it were not required of him that he should first be maried And he addeth that this custome preuailed till the times of the Nicene Councell The second part that Siritius was the first that forbad maried Priests appeareth first by the decree it selfe extant in d D. 82. plurim the Canon law next by the confession of our aduersaries For e Inuen l. 5. c. 4. Polydore affirmeth it and the Glosse vpon the f D. 84. Cum in praeterito Glos §. Qui sacrameÌ„ Canon law saith Siritius brought in the continencie of Priests and Deacons yea some affirme that of old before the time of Siritius Priests might contract mariage g Index Expur pag. 308. nu 26. This Glosse Pius Quintus the late Pope hath commanded to be wiped out because it is cleare against the Papacie but Nauclerus h Tom. 2. generat 13. pag. 537. saith in effect as much that Siritius commanded Deacons to be continent And Clictoueus i De continen sacerdot c. 4. Quem refertâ— Bellar. Greg. Valent. writeth that it is a commaundement of the Church first brought in by Siritius that maried men should not be ordained Priests vnlesse from that time forward they would containe Here he confesseth that Siritius brought in that k Greg. Valent. to 4. d. 9. q. 5. p. 5. § 1. p. 1571. a. which the Iesuites thinke to be the chiefest thing whereunto the law of single life bindeth Thus Siritius began the matter but yet l Inuen l. 5. c. 4. saith Polydore it could neuer be effected that their mariage should be taken away till Gregorie the seuenth came to be Pope in the yeare 1074. The which thing when he attempted in Germanie as m Sigeb anno 1074. Lambert pag. 201 207. Auentin annal l. 5 Naucler vol. 2. generat 36. Baron an 1074. n. 37. Sigon reg Ital. l. 9. anno 1074. the stories with one consent record he was resisted as one that brought in a new custome neuer receiued before Auentine writeth n Pag. 448. that in those dayes Priests had wiues openly as other men had and begat children their wiues being called by a seemly name Presbyterissae o Pag. 460. And when the Pope forbad them mariage this to many Bishops and other learned and good men seemed a new doctrine and a pestilent heresie as euer troubled any Christian kingdome And he saith the Bishops of Italy Germany and France met together and for this cause decreed that he had done against Christian pietie and deposed him for that among diuers other things he diuorced men and their wiues denying such as had their lawfull wiues to be Priests when yet in the meane time he admitted to the altars whoremongers adulterers and incestuous persons Let any man iudge if it had bene possible the Bishops and Cleargie of Italy France and Germanie should thus bitterly haue censured and withstood this doctrine of Hildebrand if the Church had receiued it alwayes before 11 The Images of the Trinitie p Posseâ—in biblioth l. 8. c. 16. Vasq adorat l. 2 disp 3. c. 3. Bellar c. 8. which the Church of Rome now vseth and adoreth came not in of seuen hundred yeares after Christ For q Can. 82. Carranz ibi the sixt generall Councell holden anno 687. forbiddeth the making of the holy Ghost in the likenesse of a Doue and r Apud Baron an 726. pag. 87. Gregorie the second liuing anno 726. in an Epistle to Leo Isauricus writeth that in his time they vsed not to paint or represent God the Father Vpon which words Baronius hath noted in the margent that AFTERWARDS the custome grew to paint God the Father and the holy Ghost in the Church If it grew afterwards then it was not vsed at the first 12 So likewise the beginning of all image worship was in the second Nicen Councell for Å¿ Act. 7. Zonar tom 3. pag. 95. Geo. Cedren Compen p. 387 that decreed it Whereas but a little before when Serenus a Bishop in France in detestation thereof had cast out of a Church and broken certaine images Gregory the Bishop of Rome t Lib 7. Ep. 109 wrote vnto him The zeale which you had that nothing made with hands should be worshipped we commend but we are of mind that you should not haue broken those images for painting is therefore vsed in Churches that they which are vnlearned might by sight reade vpon the wals that which in bookes they cannot Your brotherhood should therefore haue spared the breaking of them and yet withall haue kept the people from worshipping them that such as are simple might haue had meanes whereby to come to the knowledge of the story and yet the people not sinne in worshipping the picture Which words shew that howsoeuer he fauoured the historicall vse of images which we deny not to haue bene brought into the Church before his time
LENITY TO REDVCE AGAINE THEIR SEDVCED NEIGHBOVRS bearing with their frowardnesse and praying instantly for their conuersion if at any time it may please God to release them of their errors and to giue them the knowledge of his truth by deliuering them from the Romane Emissaries which haue made them their wards that they might possesse them and prey vpon them And let them finally with faithfulnesse and instance pray God for the state wherein we liue so pitifully vexed with the discontent and fury of those that call themselues Catholickes who if they had any dram of religioÌ„ or conscience in them would not thus practise to make their owne deare countrey a theater of such tragedies as the world neuer saw before But our sinnes are the cause of these things and therefore let euery man eschuing his owne euill seeke that way to confirme himselfe and the Church wherein he liueth in the fauour of God that he may shew mercy and peace in our daies Amen FINIS An Alphabeticall Table of the seuerall matters and questions handled and disputed in this Booke The first number signifieth the section the second the number of the section Where the number is but one there the whole Section is meant A. ABbeyes See Monkes and Monasteries Accidents in the Sacrament where they inhere 35 21. how they haue power to nourish breed corrupt c. ibid. Adoration of the blessed Sacrament when it was brought in 51.9 absurdities about it ibid Alteration The Church of Rome is altered from that which it held in ancient times Digress 23. See Romane Church Anastasius his booke de Vitis Rom. Pontificum censured 55.7 Antiquitie of the Protestants doctrine demonstrated 44.1 Apocrypha not canonicall Scripture by the Papists owne confession 35 20. Appeales to Rome forbidden 36.27 Apostolicke How the Church is Apostolicke 52.1 Arnulfus his speech of the Pope 50.28 Auricular confession iustly reiected by the Protestants 40.6 The primitiue Church vsed it not ibid. It was the occasion and meanes of contriuing the horriblest sins that were 40.9 The saying of Chaucer touching it ibid Not agreed vpon by the Papists touching the time when it was instituted 35.20 and 40.6 and 58.7 whether it be simplie needfull 40.7.8 Austine the monke conuerted not England 49. Author of sinne God is not the Author of sinne 40.50 How God willeth sinne ibid. Touching this point the Papists haue belyed vs and say themselues as much as we do ibid. B. BErengatius 50.30 Bishops Lay men somtime made Bishops 5.11 The Bishops oath made to the Pope 31.6 Titular Bishops at the Councell of Trent 31.5 Bookes The practise of Papists in purging of bookes 35.18 Boy Pope of Rome 55.7 C. CAlling of the Protestant Ministers how demonstrated 52.5 It is necessarie that Pastors haue a calling 58.1 What calling the Protestants Pastors had ib. They need no miracles to confirme it and why 59. Canonizing See Saints Catholicke The Romish Church not Catholicke in place 46.2 nor in doctrine and time 46.3 Centuries how they haue taken exception against the Fathers 44.3 Certaintie of saluation See Saluation Church Our faith is not lastly resolued into the authoritie of the Church 6.9 How the teaching of the Church is called the rule 13.1 By the Church the Papists meane the Pope Digress 16. Why the Papists deuolue all power so to the Church Digress 16. How the Church is said to erre 14.2 and 15.6 25.2 The Church militant may erre 14.2 inde 15.6 The Church is the subordinate meanes to teach men and how 18.5 27.1 Church visible The true state of the question betweene the Papists and vs touching the visiblenesse of the Church 17.1 and Digress 17. 22. The Papists confesse in effect as much touching the Churches being sometime inuisible as we do Digress 17. The Church is not alway visible 18. The Arguments against this answered from § 18. to 24. The Papists say the Church when Christ suffered was in the virgine Marie alone 17.3 The Protestants Church hath alway beene Digress 48. Markes of the Church the Sacraments and doctrine of the Scripture are the right markes of the Church 24.1 and Digress 18. The Arguments against this are answered from 26. to 32. How the teaching and doctrine of the Church may be examined 30. The markes of the Church assigned by the Papists are not sufficient 32. How the Church mooued Saint Austin to beleeue the Gospell Digress 19. Change of the ancient Romane faith See Alteration and Romane Church Clergie The vilenesse of the Popish Clergie noted 38.5 How the Papists excuse it 38.7 Communion See Sacrament Commandements of God See Law Congruitie See Merit of congruity Conception of the virgin Mary without sinne a new doctrine 47.2 Consultation not debarred though man haue no freewill 40.48 Conuersion of countries by the Romane Church how it was 49.4 Contention What the contentions are wherewith our Churches can truly be charged 33.2 The Church was neuer free from al coÌ„tention Digress 21. Grieuous contentions in the Primitiue Church ibid. Discourse touching the contentions in the Romane Church Digress 24. They say they contend not in dogmaticall points answered 35.19 Councels aboue the Pope 36.28.30 the Pope not president in the ancient Councels 36.29 They may erre 15.6 44 6. They were called in ancient times by the Emperour or ciuill Magistrate 36.28 D. DEcree of God inclineth and ordereth mans will 40.47 Descention of Christs soule into hell denied by Papists 35. â—0 Doctrine of the Romane Church See Papistrie E. EAster Contention in the primitiue Church about the keeping of it 33.4 36.3 Election is not for works foreseene 40.49 how a man may know if he be elected 41.7 England not first conuerted by Austin the monke 49 nor by the Church of Rome ibid. Erre The Church may erre how 14.2 15.6 25.2 the Pope may erre euen judicially and be an hereticke 55.8 and Digress 28. Councels may erre 15.6 44.6 and so haue the Fathers 44.5 Eucharist How Christ is present therein explicated 51.10 Vile speeches of the Papists touching it 51.11 Euerard the Bishop of Salisborow his speech of the Pope 50.33 Examin The teaching of the Church and all men to be examined â—0 F FAith must be builded on the scripture 1.1 Papists build their faith on Tradition 1.3 It must be explicite 2.1 What infolded faith is 2.2 in marg x. pag. 6. num 6. Disputing in matters of faith forbidden by the Papists 2.4 The Colliars faith what 2.6 The last resolution of our faith is into the authoritie of the Scriptures 5.5 And not of the Church Digress 6. 11. Faith how a marke of the Church 25 1. See Church Faith onely iustifieth expounded and defended Digress 40. Iustifying faith described 40.39 A man may know if he haue faith 41.3 Faith of the ancient Roman Church how it began to faile 50 4. How the moderne Romane faith grew in the Church 58.1 Fasting Digress 32. The Protestants maintaine fasting ibid. The
admonish one another that there is more strength to confute heretickes in traditions then in the Scripture yea all disputations with them must be determined by traditions so little hope haue they of receiuing any vantage by the Scripture Therfore Bristow dealt surely and circumspectly for his Romane faith a Mot. vltim where teaching his scholler how to deale with a Protestant he biddeth him first get the proud hereticke out of his weake and false castle of onely Scripture into the plaine field of traditions miracles Councels and Fathers and then like cowards they shal not stand For I dare vndertake on a Papists behalfe that put the Scripture to silence and set the Pope as iudge and giue him authoritie to make and repeale lawes to vse traditions approue Councels expound Fathers and Scriptures declare the Churches mind b Papa dicitur coeleste habere arbitrium sententiam quae nulla est facit aliquam De translat episco C. Quanto in Glossa make something of that which is nothing and to vse his will for a lawfull reason and finally as Stapleton c Princip doctr fidei in praefat speaketh let vs imagine that we heare God himselfe speaking in him and therefore vpon his authoritie teaching vs the foundation of our religion must be laid and as Bristow wisely foreseeth the Protestants shall be proued to be cowardly conuicted hereticks indeed Saue that he did not foresee how by confessing so much of his religion to rely onely on tradition and the credit of his Church he hath debarred himselfe and all Papists for alledging the text for it and any man of meane capacitie will easily conceiue what small comfort can be in that religion which is thus acknowledged to haue no warrant from the Scripture And we Protestants cannot but note their conscience and smile at their confidence which are so loud in alledging texts for that which they know and graunt cannot be proued but by tradition and D. Saunders was but in an Irish fit when he cried out so vehemently d Rock of the Church pa. 193. How vnhappie are men now a dayes that hauing most plaine Scriptures not such as possible needs the Churches declaration but most plaine and expresse Scripture not in some which e Multoque maxima pars euangelij peruenit ad nos traditione perexigua literis est mandara Hosius confess c. 92. vide Eck. ench c. 4. de scriptur other Papists could haue bene câ—ntent with but in all points for the Catholicke faith and none at all against the same yet they pretend by the very Scriptures to ouercome the Catholickes If this had bene true traditions should haue bene in lesse account then now they are and the Scriptures more allowed Digress 5. Wherin against the Iesuits conceit secretly implied in his first conclusion it is shewed that the Scriptures ought to be translated into the mother tongue and so read indifferently by the lay people of all sorts 9 If the Iesuite by his generall exception against our English translation meant also to gird at the reading of the Scriptures in the mother tongues and the permission thereof to the common people according to the conceit of f Bellarm. de verbo Dei l. 2. c. 15. Rhem. praefat Staphy apol Petes de tradit part 2. assert 3. pag 43. Ouand breuilo in 4. dist 13. prop. 13. l. edesima c. such as very odiously exclaime against it for that the translated Bibles be in the hands of euery husbandman artificer prentise boy girle mistris maid man c you haue at hand wherewith to answer him For in vaine were the Scriptures giuen vs g Mat. 4 4.7 10. Ephes 6.17 to be our armour against Satan if we might not be exercised in them in vaine are we commaunded h Deut. 6.7 13.12 Ios 1.8 Ioh. 5.39 to search them if they may not be translated for our vnderstanding in vaine are we taught i Col. 3.16 2. Cor. 8.7 2. Pet. 1.5 Heb. 5.12 to abound in knowledge and vnderstanding if the Scripture k Psa 19.7 Prou. 1.2 2. Tim. 3.15 the meanes thereof be holden from vs and in vaine haue the words of Christ and his Church called them l Digress 3. the Rule if we may not vse them or if as Duraeus m Confut. resp Whitak 1. â—at 5. pag. 148. writeth God had left vs not the bookes of the Scriptures but Pastors and doctors or as n Apolo part 2. transl by Stapl. pag. 76. Staphylus counselleth a Portesse containing I know not what parcels were sufficient or if Hosius the Cardinall lie not that o De sacr Vernac legend ignorance of the things we beleeue is worthy not onely of forgiuenesse but also of reward and p De express Dei verbo pag. 91. it is fitter for women to meddle with their distaffe then Gods word 10 But whatsoeuer the conceit of these men may be certaine it is and the Ecclesiasticall stories make it cleare that in the Primitiue church the word of God was not onely permitted the lay people to reade but also for that cause translations were prouided and they called vpon to be diligent in them of what estate soeuer they were q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. l. 4. c. 33. Vlphilas a Bishop of the Goths translated the Scriptures into their language that so the barbarians might learne the words of God saith Socrates Auentinus r Annal. l. 4. sayth that Methodius translated them into the Slauonian tongue Å¿ Homil. 1. in Ioh. Chrysostome mentioneth Syrian Egyptian Indian Persian and Ethiopian translations yea others innumerable t De Curand Graecorum affect l. 5 Theodoret saith the Bible was turned into all languages vsed in the world Greeke Latin Egyptian Persian Indian Armenian Scythian Sarmatian which is also proued by this that diuers bookes and fragments of them are extant to this day And concerning our owne nation u Eccles hist gent. Angl. l. 1. c. 1. Bede sheweth that of old it had the Scriptures in all the languages thereof And finally x Rhem. praefac the Papists themselues cannot denie but this was the vse of those auncient times Let the testimonie of Austine be noted for the clearing of the point y De doctrin Christian l. 2. c. 5. It is come to passe that the Scripture wherewith so many diseases of mens wil are holpen proceeding from one tongue which fitly might be dispersed through the world being spread farre and wide by meanes of the diuers languages whereunto it is translated is thus made knowne to nations for their saluation the which when they reade they desire nothing else but to attaine to the mind of him that wrote it and so to the will of God according to the which we beleeue such men spake And what is more common with z Chrysos hom 3. de Laz. ho. 9. ad Coloss hom 2. 5. in Matth. hom 29.
Conc. Trid. Sicid commen Innocen Gentil pag. 132. 135 158. c. the safe conduct that was giuen out for them as it was long afore it could be obtained so it had a clause that it should appertaine to none but such as would repent and returne to the bosome of the Romane Church which sheweth that it was a very ieast to mocke the world withall and the libertie granted by the same would haue proued no better to the Protestants then that which the Councell of Constance gaue Hus and Hierome o Vide Paralip ad hist Abb. Vrsperg pag. 396. Pogh Floren. ep ad Aretin who neuer went home againe but contrary to all truth and right were vnmercifully murthered by the Councell Now p Panorm extra de iureiurando Ego N. the law saith that he which hath securitie granted him to come hath also security to returne for he cometh not securely that may not safely returne againe 6 Secondly all the Bishops were sworne to vphold the Papacie that it may appeare they came prepared to do that they did The oath is set downe in the q Ego N. de iureiurand in decret Greg. 9. Decretals I N. Bishop from this day forward wil be faithful to S. Peter and to the holy Church of Rome and to my Lord the Pope and his successors The Papacie of the Romane Church and the rules of the holy fathers will I help defend and hold against all men so helpe me God and his holy Gospels Now r Papatâ—â— id est principatum taÌ„ in spiritualibus quam in teÌ„poralibus Dic regulas id est canones summorum Pontificum c. Panorm vbi supra this Papacie is a principalitie in things both temporall and spirituall and these rules are the Canons of the Pope and other Doctors allowed by the Church of Rome So that this Councell iudged before it heard nay they would not heare but came euery man prepared to condemne and therefore Å¿ Such as were Catharinus Dom. à Soto Cornelius Mus Salapusius Ciconia Fontidonius Baptista Fornerius and others whereof reade Innocent Gentill exameÌ„ at euery Sessions they had certaine sermons preached by Friers tending to nothing but railing against the Protestants and inciting the Councell against them Whereunto they added another policie by spreading t Innocen Gentill pag. 32. Boz de sign eccles lib. 18. cap. 3. reports of one Abdisu that should be Patriarke of the Assyrians and was come to Rome to acknowledge the Popes supremacie and religion with many admirable particulars all which newes was spred for the nonce to fill mens minds with a conceit and liking of that which they meant in the Councell to decree The which partialitie and cunning when the Princes of Europe saw u See Illyr Protest cont coÌ„cil Innocent Gentill pag. 28 31. 96. 98. 110. they sent their protestations against the Councell as vnsufficient to reforme religion namely the Emperor Charles the French King the Kings of England and Denmark the States of Heluetia and others 7 Thirdly in trying the controuersies they examined not by the Scriptures onely but by traditions x Sess 4. also which afore that time no man was bound to beleeue and that which was worse there did nothing passe till the Pope with his Consistory at home had scene it and whatsoeuer he fancied that was decreed for which purpose there went continuall posts betweene Trent and Rome and while the Doctors pro forma tantùm were disputing at Trent the Pope was ingrossing the Canons at Rome which being returned in packets were solemnly published in the Councel And thus they measured sometime with a wrong rule and sometime with no rule at all And though they had measured with the right rule yet they did it not rightly for that they applied not the doctrine to the rule but bent the rule to their owne doctrine turning the Scripture violently to serue their opinions For in the fourth Session they decreed that no man should giue any other exposition of Scripture then such as might agree with the doctrine of the Church of Rome Now that doctrine was the thing that should be examined and the Scripture was the rule that it should be examined by and therefore they wrested the rule to their opinions 8 So that if it were not lawfull to examine the teaching of the Church as the Iesuite holdeth yet this example of the Trent Councell may teach him that at least it is lawfull to trie whether the Church proceed aright in teaching as many Papists vpon experience of these dealings no doubt haue not bin afraid to examine things pretended to be already concluded by Councels else that Church is in a miserable plight that will yeeld vs no reason of her faith but her owne bare word and much doubteth her selfe that will suffer none to trie her teaching by so euen a rule as is the Scripture and all Papists her children are in worse case then y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vita Aristoph praefixa Scholiis he that was iudged to be the son of Philip of Aegina only because his mother said so for they must not onely beleeue God is their father because she telleth them so but they must take her word too that Christ is her husband contrary to a notorious suspition that hath long gone of her and would be better cleared then by her bare word z Nos iustitiam nostram ecclesiae sponsae nostrae nolentes negligere saith Boniface 8. de immunit eccle c. quoniam in sexto ibid. de elect c. vbi periculum § caeterumque condemned by Bernard epist 237. that she is the Popes concubine and hath had many children by him out of lawfull wedlocke § 32. The markes be especially those foure which are gathered out of Scripture and expresly set downe as properties of the Church in the Constantinopolitane Creed which is receiued commonly of all and inserted euen in the Protestants Communion booke Vna Sancta Catholica Apostolica One Holy Catholike Apostolike By all which if I had leisure I might shew at large how that the Romane Church that is to say that companie which communicateth and agreeth in profession of faith with the Church of Rome is the onely true Church and that the Protestants that is to say that company which from Luthers time hitherward haue opposed themselues against the Romane Church neither all nor anie particular sect of them can be the true Church for the Romane Church onely is truly One Holy Catholike and Apostolike whereas the Protestants either want all or at the least some of these properties The Answer 1 The Constantinopolitane Creed and the sacred Scripture teach these foure to be qualities abiding in the Church and certaine adiuncts belonging thereunto but not that they are the markes whereby to find it For we call that a Marke whereby the thing questioned is vndoubtedly brought to our knowledge which these foure in the question of the
Bellarmine themselues were confuted by l Defens Ioan. Marsil Respon docto theolo Apolo P. Pauli the Diuines of Venice in the maine point of the Popes supremacy and m Apol. P. Pauli p. 479. one of the confuters telleth Bellarmine that he bringeth against him no other doctrine but the same which the Apostles and holy Doctors taught in all ages successiuely Which if it be true then the doctrine of the Cardinals was false and erronious 15 But if you would see them in their kind yet a litle better looke into the story of Honorius concerning his falling into the heresie of the Monothelites and you shall see thē without all shame respect cast off most violently whatsoeuer is brought to proue it onely because they will not be said to haue yeelded Councels fathers histories their owne writers are no body with them but like a hunted Bore they breake through with one answer they are all forged or deceiued First we obiect the sixt generall Councell Turrecremata n Sum. de eccl l. 2. c. 93. §. Tertia via answereth They condemned him through false information that deceiued thē But o Pigh diatrib de act 6. Synod Bell. Pon. Rom. l. 4 c 11. Baron an 681 nu 13. others say that part of the Councell which containeth his condemnation is forged by the Greekes Then we obiect the second Councell of Nice And p Pigh Bell. vbi supra they answer as before either that the Councell is forged or that it condemned him erroniously Thirdly we alledge the eight generall Councell But they reply that it was deceiued by the false copies of the sixt Synode Fourthly we alledge two epistles of Honorius which containe the heresie wherewith he is charged Bellarmine saith Possible those epistle were deuised by hereticks against him Fiftly we alledge an epistle of Leo wherein he writeth to the Emperour Constantinus Pogonatus the same that we say and q Baron ann 683. n 5. Bell. vbi supra they answer that epistle is forged Sixtly we alledge diuers authenticke stories that say it r Bell. ib. To all which they answer in a word by denying their authority and saying that Honorius name was so foysted in among others whom the stories had registred Lastly we alledge some of their owne writers that acknowledge it as Canus for example but Baronius reiecteth him and * Quem voluissem sensibus potius canum quà m nomine an 681. nu 31. descanting vpon his name wisheth he had had more wit then to be so headlong in giuing his verdit vpon so great a matter By this one example if there were no more you may see what reckoning they make of antiquitie if it runne against them neuer so little And that notwithstanding their bigge pretences of the ancient fathers they are faine to reiect them at euery turne and fall into the same inconuenience wherwith the Iesuit chargeth the Centuries And therefore sometime they sticke not plainly to giue it out that the controuersies are to be determined by the present Church at Rome Allen ſ Apol. pro Iesuit p. 99. Bell. de effect Sacr. c. 25. Testimonium Cōcilij Trid. etiā si nullum haberemus aliud deberet sufficere Nam si tollamus authoritatem praesentis Ecclesiae praesentis Concilij in dubium reuocati poterunt omnium aliorum Conciliorum decreta tota sides Christiana saith the Apostolicke sea with the Rulers and Councels of our time must be reputed for our iudges to whose power and iurisdiction all Christian people this day are subiect Which sheweth that the fathers are not the maine thing whereupon they relie but the Popes will whereby they can qualifie the fathers when they will the which libertie so to do being allowed them they may boldly crie out t Greg. à Valent tom 3 p. 290. The Catholickes in the questions this day controuerted haue on their side the iudgment of the fathers yea the cōmon iudgement of all the fathers consenting in one I say they may be the more confident in bragging thus if the liberty thus to correct and vsher them be allowed them as in euery question they are driuen to vse it § 45. And all the learned of them will confesse that they cannot assigne a visible companie of men professing the same faith that they do euer since Christs time without interruption till now and consequently will they nill they they must confesse that theirs is not vniuersall and therfore not the Catholicke Church For the true Catholicke Church of Christ must as I haue proued before out of Scripture be continually from Christs time all the dayes vntill the end of the world and being must needs alwayes visibly professe that faith which it doth hold Now their 's not being thus vniuersally and visibly in all times it cannot be that Church which Christ our Sauior in Scripture described and assigned for his The Protestants Church therefore is not Catholicke The Answer 1 In the affirmatiue that is in matters of faith and godly life necessary to saluation we hold the very same that alway was held but in the negatiue which denieth many points as false superstitious or not certaine of diuine faith necessary to saluation we confesse we cannot shew a perpetuall continuance And the reason is because the things that we deny came in by degrees in later times one after another and were not held anciently as matters of faith needfull to saluation but were either wholy vnknowne or at the most the fathers deliuered them onely as probable opinions and humane coniectures The which distinction being laid my mind is that it be vnderstood in all my answers to this obiection throughout this booke And thus the learned among vs confesse and proue against all that contradict it that euer since Christs time without interruption there haue bin a company of men visibly professing the same faith that we do though the Church of Rome degenerating into the seat of Antichrist persecuted them and so many times draue them out of the sight of the world that to it they were not visible but onely as the persecutors of euery age light vpon them and suppressed them by reason whereof when they were seene the world which cannot discerne the children of light knew them not to be the Church of God And this we proue by the consent of our doctrine in euery point with the Scriptures for such doctrine must needes be granted to haue alwaies bene without interruption and in euery substantiall point with the doctrine of some that are knowne to haue liued in euery age Other visibilitie then this the Church is not alwaies bound vnto as I haue shewed a Sect. 17. inde in place where all that the Iesuite here saith is answered Digression 48. contayning a briefe and direct answer to our aduersaryes when they say we cannot assigne a visible company professing the same faith in euery poynt that we do euer
vniuersall doctrine of God of Angels of all other creatures specially of man of his first framing of his finall end and of all things pertaining to his nature of his fall by sinne of his reparation by grace of lawes prescribed vnto him of vertues which he ought to imbrace of vices which he ought to eschue of Christ our redeemer his incarnation life and passion and his coming to iudgement of the Sacraments and all other points that anie way pertaine to Christian religion The Answer 1 That the Iesuites Romane Church hath continually held the present faith it now professeth is false and confuted a Sect. 35. Digr 22. 23. alreadie And I wonder he might for shame say it For is any so mad as to beleeue his Popes supremacie his Latine seruice his reall presence hath alway bene visible from the beginning when there is not so much as any mention of them in antiquitie All that religion therfore which the Romane Church maintaineth against vs came in by peece-meale through the faction conueyance of certaine persons which in all ages corrupted the truth and increased the corruptions by degrees till at length they obtained the name of the Romane faith 2 Next whereas he saith it is proued Catholicke in place by this that it hath and alway had some in euery coast that communicate in profession with it we must distinguish the times For in the Primitiue Church and long after the Christian world indeed communicated with the faith professed in the Romane Church but then it was not the same it is now and so the present Church of Rome is not iustified by this communion but condemned rather Afterward the nations of the world ioyned in profession with it likewise as it degenerated and grew vp in corruption but marke how One part being the smaller and obscurer liued in the middest thereof and communicated with no more then was the truth excepting some small errors like b 1 Cor. 3.12 hay or stubble builded on the foundation and this is not properly any communion with the Papacie but with the true Church whereto the Papacie in the Church of Rome grew as a scab or as a disease Another part communicated with it in the errors also as they grew and embraced the Papacie c Apo. 17.2.4.15 13.14 18.9 2. Thess 2.11 but this was the seduced world which the whore of Babylon made drunke with the wine of her fornication and deceiued with strong delusions And yet this communion was not so great but that many famous Churches in the world refused it and departed from it as soone as the alteration into the faith it now holdeth began visibly to appeare as the Churches of Greece and Armenia for example which to this day would neuer communicate with it Maginus d Geogr. descr pag. 166. saith The Greekes long since departed from the Church of Rome and appointed themselues Patriarkes whom they acknowledge to be their heads and not onely the Greekes obey them but all the Prouinces also that follow the Greekes religion Circassia Walachia Bulgaria Moscouia Russia the more part of Pole Mingrelia Brosina Albania Illyricum part of Tartarie Seruia Croatia and all the Prouinces lying vpon the Euxin sea Whereby it is plaine that many famous countries and infinite people neuer allowed of the Romane faith but haue kept possession against it to this day though many reâ—eiued it as in times past many communicated with Arius and Mahomet and yet they are not proued Catholicke thereby 3 To the last point concerning the vniuersall doctrine taught in the Romane Church I answer that it is not the holding of certaine heads and articles of religion which maketh a Church Catholicke but the holding them truly according to the Scripture Which truth being remoued the more is holden the worse and lesse Catholick is the Church that holdeth them For as much therefore as the Romane Church by adding and detracting hath corrupted the vniuersall doctrine of Christian religion and especially the points mentioned by the Iesuite and patched thereunto innumerable abuses errors and superstitions to the certaine damnation of all that beleeue them it is not proued Catholicke by teaching all the doctrine of religion but manifestly Antichristian because it teacheth euery point vntruly § 47. Neither doth it at this day denie any one point of doctrine which in former times was vniuersally receiued for verity or the Catholicke Church The which if anie will take vpon him to denie let him shew and proue first what point of doctrine the Catholicke Romane Church doth deny or hold contrarie to that which by the Church hath bene vniuersally held as we can shew the Protestants do The Answer 1 The Iesuit needed not to haue bidden vs shew the points holden in his Church against that which the Church of Christ vniuersally held in former ages for we name and shew euery point of his faith wherein he dissenteth from vs and proue that it came in contrary to the doctrine of the Church through the conueyance of some therein being neuer vniuersally receiued of all but maintained and aduanced by the power and contention of some against the rest which either resisted it or receiued it doubtfully And I VNDERTAKE TO SHEW THIS IN ANIE QVESTION OF HIS RELIGION THAT HE WILL NAME VNTO ME BY PROVING THE SAME TO BE AGAINST THE SCRIPTVRE FIRST AND THEN CONTRARIE TO THE PRIMITIVE CHVRCH AND FINALLY TAVGHT BY THE SHOOL-MEN AND OTHERS IN THE ROMANE CHVRCH IT SELFE OTHERWISE THEN NOW THE IESVITES AND TRENT COVNCELL DELIVER IT This is enough to answer the present chalenge and I haue performed it in euery question handled in this booke and namely Digress 32. to 42. Digression 49. Obiecting eight points for example wherein the Church of Rome holdeth contrary to that which formerly was holden The conception of the virgin Marie Latine seruice Reading the Scriptures Priests mariage Images Supremacie Communion in one kind Transubstantiation 1 First touching the conception of the virgin Marie which all the ancient fathers beleeued to be in original sin and the elder Schoolmen vniuersally as I shewed vpon another occasion out of Dominicus a Part. 1. in Tho. q. 1. art 8. dub 5. Bannes and b De consecr d. 4 Firmissime nu 11. Turrecremata contrarie to c Sixt. 4. c. Cum prae excelsa Graue nimis in Extrau commun Concil Trid. sess 5. § Declarat tameÌ„ haec Galatin Arcan l. 3 pag. 490. the present beliefe of the Church of Rome 2 Next touching Latin seruice which is vsed in the Church of Rome against all antiquitie and the iudgement of many d 1. Cor. 14. The Apostle saith If an instrument of musicke make no distinction in the sound how shall it be knowne what is piped So likewise you except by the language you vtter words that haue signification how shall it be vnderstood what is spoken For you shall speake in the ayre I will pray and sing with the
this confession must necessarily be granted to haue bene added successiuely since the Apostles time 15 I am weary of collecting these particulars albeit the like may be done in many more And therefore I will shew one way whereby any point of Papistry whatsoeuer may be manifestly shewed to be an alteration from that which was first holden by the true Church though the particular circumstances of the change cannot be named and that is the vncertainty and contradictions among our aduersaries touching the same and the holding of it at one time in a farre other manner then they do at another the which is a strong euidence to shew that it is but the inuention of mans wit for were it the old Catholicke truth without alteration they could neither remoue nor contradict it among themselues no more then they do the doctrine of the Trinitie or incarnation Hereof I will set downe onely two examples that our aduersaries may see their turpitude and yong students in the controuersies may be admonished what to obserue in reading the bookes of Papists both old and new 16 Touching the worship of images the Church of Rome at this day vseth it teaching that all images must be adored but the images of God and of Christ in a speciall maner with the same worship wherewith we honour God himselfe which is diuine honour And this h Azo instit l. 9 c 6 the Iesuites say is the constant opinion of all their Diuines yea i Sess 25. Azo 〈◊〉 supra Suat coâ— â—â—â—â—p 54. sect 4. the Councell of Trent hath so decreed it But marke how long it was before this opinion was ripe and what vncertaintie there is among themselues touching it For first there was a time when the Church had no images at all as I haue shewed Digress 49. nu 5. then in processe of time through the faction of priuate men they gat in against the minds and good liking of the godly as appeareth manifestly by the 36. Canon of the Elibertin Councell and the fact of Epiphanius And when they began thus to be let in yet was it onely for an historical vse and to adorne their Churches no worship at all being at the first allowed them more then we allow the pictures that are in the glasse windowes of our Churches this day in England This is proued by the records of those times conuincing our very aduersaries For Cassander perswaded by a discourse of Saint Austins k Consult concludeth thereupon that there were no images in all the Churches of his diocesse And Polydore l Inuent l. 6. c. â—3 writeth that by the testimony of Hierome it appeareth how in a manner all the ancient holy fathers condemned the worship of images for feare of idolatry m Index expur Belg. in Polyd. Vergil The which words the Papists in the later editions of his booke haue blotted out And Erasmus n Cateches saith that by the testimony of sound and approued stories it is cleare that till Hieromes time such as were of sound religion would endure no image either painted or grauen to be set vp in Churches no not the Image of Christ himselfe And to put this that I say out of controuersie our aduersaries are not able to bring one testimony out of all antiquitie whereby it may be conuinced that the images of God or Christ or any Saint were carued in statues and set vp in the Churches to be adored and offered vnto as now they are They may shew certaine pictures and paintings in wals and windowes for other purposes and they may muster vp the fables of Christs and his mothers picture made by Saint Luke the image that Christ sent to Abgarus the image erected by the woman of Syrophaenissa the image made by Nicodemus and such like which are either vntrue or impertinent but one solid authoritie cannot be giuen against that which I haue said our aduersaries haue long searched to finde it and haue wearied themselues with contending about it but whatsoeuer they bring proueth nothing when it cometh to the scanning Afterward in the second Nicen Councell by a faction of vnlearned and simple persons conspiring together at the suggestion of a gracelesse Empresse and vpon silly grounds a decree passed to worship them the which notwithstanding was refused as impious by the Bishops of England France and Germany in the Councell of Frankford which was a generall and full Councell o Abb. Vrsperg an 793. p. 1â—7 consisting of many Bishops out of all the Prouinces of the Empire p Rhegnio an 794 p. 30. and the Popes owne Legates if any would deny it to be a lawfull generall Councel Yea this worship thus decreed was not allowed long after nor is not to this day by many great and skilfull Papists for among the Schoolemen and later diuines of the Church of Rome there be q Hoâ—k Sect. 137. â— in Sap. Dura 3. d. 9. q. 2. Alex. 3. q. 30. art 3. Mirand apoloog qu. 3. Alphons Haeres verb. Adoratio haer 2. Concil Mogâ—nt an 1549. sub Sebast c. 41 42. diuers that say No worship at all is due to an image neither is it lawfull to worship it But for so much as by the Image of Christ we are stirred vp to adoâ—e Christ and before it make our adoration to him therefore we are said to adore the image And yet r Act. 4. 7. the worship allowed by that Councell was far short of that which the Church of Rome now giueth For it was not that which is called Latria diuine honor but the lesser worship consisting in the externall reuerence and being inferior to that which is giuen to the samplar And Å¿ Gabr. 3. d. 9 q. vnica concl 7. lect in Can. 49. R. Aquil. 3. d 9. Petes tract de imag p. 228. Catharin opusc de cult imag de Consecr d. 3. Venerabiles gl §. Cultu Sand. imag c. 17. many of the Schoolemen and others goe no further Till at the last in the daies of Thomas Aquinas t Tho part 3. q. 25. art 3. ibi Caiet Suar. Grego valent the conceit waxed bigger and grew to that which it now is that the crucifix and image of Christ must be adored with the same honour that himselfe is yea that honour staieth in the very image And by this one example the reader may perceiue how the seuerall articles of Papistrie haue increased by degrees and how they haue bene held at one time otherwise then at another the learned of that Church alway remouing them that it is vnpossible they should be certaine what to hold 17 Another example shall be touching originall sin For our first parents AdaÌ„ Eue hauing sinned against God left the effect of that their sinne in all mankinde their posteritie wherby they are born the childreÌ„ of wrath as the Apostle testifieth Eph. 2.3 This effect we call originall sinne and our aduersaries at this day define it to
erre he sitteth in the temple of God and beareth rule farre and neare 34 After 1250. to 1300 I name Å¿ Magd. Cent. 13. c. 5. Gulielmus de S. Amore. withstanding the Friers and their abuses t Crantz Metrop l. 8. c. 16. Refert Illyr Catal. The Preachers in Sweden that publickly taught the Pope and his Bishops to be heretickes u Panor de Iudicijs c. Nouit ille Naucler vol. 2. gen 45. Dante 's the Florentine wrote in a booke that the Empire descended not from the Pope for the which cause after his death they condemned him of heresie About the same time also liued Gulielmus Altisiodorensis an auncient schoolman in whose Summes are found many things confuted that then were coming in and maintained by others the which because I haue partly obserued throughout this my answer by alledging him against the Iesuite I will not now stand to produce 35 After 1300. to 1350 I name Marsilius Patauinus that writ against the Popes supremacie x Defensor pacis in which booke is to be seene the confutation of all such reasons as were made to proue him the head of the Church I name Occham the school-man y Beside his owne workes see Sleid. comment l. 2. Auent annal l. 7. p. 628 Naucl. vol. 2. gen 45. p. 1003. who exceeding vehemently writ against the Popes authoritie ouer Kings a great article of the Romane faith this day in England and Councels z Trithem de Scriptor he told the Emperour that if he would defend him with the sword he again would defend him with the word And as he resisted the Primacie so did he confute many errors now holden by the Church of Rome and confirmeth that which is our faith in not a few points as may be seene in his booke vpon the Sentences I name Gregorius Ariminensis who in his booke vpon the Sentences hath diligently confuted that which is now holden by the church of Rome touching Predestination Originall sinne Freewill the merit of workes and other matters a Illyr catal tom 2. pag. 797. The same time the Vniuersitie of Paris condemned the Popes pardons 36 After 1350. to 1400 I name Aluarus Pelagius who wrote a booke b De Planctu ecclesiae of the lamentation of the Church wherein he reproueth diuers abuses of his time c Fox acts and mon. pag. 38â— And Mountziger who in the Vniuersitie of Vlms openly disputed against Transubstantiation and adoration of the Sacrament I name Michael Cesenas d Illyr catal tom 2. who said the Pope was Antichrist and Rome Babylon and held there were two Churches one of the wicked wherein the Pope raigned which was a florishing Church the other of the godly an afflicted Church and he complained that the truth was almost extinguished The same time also liued Iohn Wickliffe and infinite more with him in England whom in that time they called Lolards resisting Papistry to the shedding of their bloud 37 After 1400. to 1450 I name againe the Lolards in England as Puruey Badby Thorp Browne Beuerly and the rest that were persecuted at that time I name Chaucer who expresly e Plowmans tale writ the Pope and his Clergie to be Antichrist The same time Nilus wrote his booke against Purgatory and the Popes supremacie and Iohn Hus Ierome of Prage and the Churches in Bohemia notoriously resisted the Papacie f Naucler vol. 2 gen 47. p. 1033. Their doctrine was the same with that of the Waldenses 38 After 1450. to 1500 I name Sauonarola the Florentine g Bucholch chronol Naucler vol. 2. gen 51. Illyr catal tom 2. p. 890. who preached that the time was come wherein God would renew his Church that the Church needed reformation he affirmed that the Pope taught not the doctrine of Christ he maintained the communion vnder both kinds and held against traditions iustification by workes and the Popes supremacie The same time Wesselus Groningensis and Ioannes de Vesalia were famous for holding against merits freewill traditions pardons shrift fasting dayes pilgrimages extreme vnction confirmation and the primacie In England also and Bohemia liued those which followed the doctrine of Wickliffe and Hus continuing the same till Luther 39 And when 1500. yeares were expired arose Luther Zuinglius Tindall and diuers others whom God raised vp to call his people out of Babylon who you see were not the first that misliked the Papacie many in all ages grudging at it before them and the reformation which they brought in was wished for and desired long before 40 And touching the catalogue that I haue set downe I warne the Reader of two things Note first that I haue not set downe all either that liued or are recorded in the seuerall ages nominated but onely some few for example to answer the Iesuites demaund by which few you may easily gather there were many more when so learned men neuer vse to want partakers howsoeuer the tyrannie and oppression of their aduerse part may keepe them vnder Next my meaning is not to iustifie euery one that I haue named to haue bene free from error and a ful Protestant in euery point though many were so in euery point fundamentall but onely to shew that the Papacie in all ages was resisted as it came forward which the Iesuite denieth If it be replied that these persons were hereticks condemned by the Church I answer first the Iesuite biddeth vs name who resisted Rome were all asleepe none to obserue the change c. and I name these whereunto it is no sufficient answer to say they were heretickes because it vpholdeth not the question and one hereticke may be able to detect another and the Iesuite should not make his chalenge so broade as to say No mention is made in any story of such an alteration Next it cannot be proued that these were heretickes For one part of them is the Greeke Church another part is some ancient Diuines of their owne Church a third part is such as the Romane Church persecuted The second are sound and lawfull witnesses being the true Church of God to this day though polluted with some errors The second though Papists in many points yet shew against al exception those points wherein they were no Papists to haue bene no part of the Catholicke faith so called in their time for then they would not haue resisted them but embrace them as they do all the rest The third part I grant the Church of Rome then persecuted and now calleth hereticks but that is the question whether they or their persecutors were the essentiall parts of the Church this must be decided by the Scriptures onely For our aduersaries say they are the true Church and proue it by their antiquitie without resistance both which we deny shewing the contrary in the precedent catologue which catologue when they will disproue againe by replying the men contained therein were condemned for heretickes by the Romane
life that must be razed out of the catologue yea Volateran saith the story is by many omitted for the foulnesse thereof And if it be obiected that Anastasius saith Leo continued Pope eight yeares three moneths and fiue daies and Bennet two yeares sixe moneths and ten daies that there could be no roome for Ioan to sit betweene them her 2. yeares and odde this is easily answered by that which I haue obserued already touching the corruption of the booke An instance whereof I giue in Stephen the fift of whom he saith that he sate seuen yeares seuen moneths when it was f Carranz in Steph. 5. but seuen moneths and three daies These things the Papists themselues haue obiected against Anastasius if any man thinke his silence in the matter of Pope Ioan so great an euidence that thereupon he would condemne all others that haue written it though it may also be inquired whether they haue giuen him a purgation or no. For g Sur. comment rerum in orb gest p. 424. they write of their Cardinall Gropper in praise of his continency that he threw his bed out of his chamber window because on a time he found a woman making it So when Ioan a woman had contrary to the succession made the Popes bed and Anastasius written it why might not he that set out out the booke be moued with Groppers zeale and throw the story out of the window They that remēber how much hath bin cast of late since printing came in out of all authors by such purgation may with good discretiō enquire into this point For the Church of Rome is so curious in auoiding suspitions that if any seruant of hers be it Caietan or Ferus or Thomas or Anastasius himselfe make a bed in a wrong chamber by writing any thing that may iustifie the Protestants faith out it shall go at the window and the booke be purged 8 Fiftly diuers Popes haue bene heretickes against the faith and as Lyra h Exposit in Mat. 16. §. Non praeualebunt noteth reuolted from it This I haue shewed at large Digression 28. Yea it is a iudgement reported by the skilfullest Diuines in the Popes Church not onely that he hath bene an hereticke but also i Greg. Valent. tom 3. p. 240. 2. that he may do his best to obtrude his priuate heresie vpon others Yea k Turrecr ium eccl l. 4. part 2. c. 16 §. Decimus septimus modus he may define it solemnly and auouch that Christians ought to hold it as Catholick which you may be sure they would not say but that they haue seene the experience of it in former times Now l Tho. 22. q. 39. art 3. Turrecr sum eccl l 2. c. 112. ad 7. l. 4. part 2. c. 20. Caiet de authorit Pap. Conc. c. 18. an hereticke ceasseth to be Pope and falling from the faith he falleth ipso facto from the chaire of Peter whence it followeth that the succession of the Romane Church hath bene so often interrupted as there haue bin heretiks that haue succeeded by our aduersaries owne doctrine Yea Bellarmine g Not. eccl c. ◠vseth this very reason to disproue the succession of the Greeke Churches Finally saith he all those patriarchall Churches haue had manifest hereticks to their Bishops for a long time and therefore the succession of the ancient Pastors is interrupted Will our aduersaries now stand to that law which they haue giuen to others 9 Sixtly h D. 79. Si quis it is the Popes owne law that if any man be installed Pope through mony or fauour of men or by popular or militarie tumult without the consent and canonicall election of the Cardinals and Clergie let him not be accounted Pope or Apostolicall but apostatical By vertue whereof the succession of the Roman Church is wholy ouerthrowne For it must be granted that so often as this law hath bin broken so oft the succession was interrupted But nothing hath bin more common then by Simony and violence to obtaine the Papacie i Vit. Damasi 2. Platina noteth it in Damasus the second The custome grew saith he that any ambitious fellow might inuade Saint Peters seate And k Vit. Bonif. 8. in Boniface the eight l Ingreditur vulpes regnat Leo sed canis exit Re tandē vera si sic fuit ecce Chimaera Mat. Westm pag. 443. of whom the saying went that he entred like a fox raigned like a lion died like a dog m Guicciard hist l. 1. 6. Thus of late yeares succeeded Iulius and Alexander And Platina n Vit. Syluest 3 speaking of the coming of Syluester the third to the Papacie saith At that time it came to passe that he which most preuailed not in learning and holy life but in bribery and ambition euen he alone obtained the Papacie good men being oppressed and reiected and he wisheth that this custome were not retained in our times Caesar Baronius intreating of the Popes that succeeded in the ninth o An. 908. n. 6. age telleth how about the yeare 908 Theodora a noble woman but a notable strumpet of great beautie and excellent wit by keeping companie with Adelbert the Marquesse of Tuscia by whom also she had certaine daughters gat the monarchy of the city into her hands and prostituting her daughters to the Popes inuaders of the Apostolicke sea and to the Marquesses of Tuscia thereby the commaund of those strumpets so increased that at their pleasure they remoued the Popes that were lawfully created and thrust violent and mischieuous men into their roomes p An 912. n. ◠And he addeth a complaint touching the miserable face of the Church at that time How filthy saith he was the face of the Romane Church then when most powerfull and withall most sordide whores bare all the sway at Rome at whose lust Seas were changed Bishops were giuen and that which is horrible and not to be vttered whose louers the false Popes were thrust into the seate of Peter which were not to be written in the catalogue of the Romane Bishops but for the noting of such times For who may say they were lawfull Popes which were thus without right thrust in by such strumpets No where do we find any mention of Clergy chusing or giuing consent afterward all Canons were put to silence the Pontificall decrees were choaked ancient traditions proscribed and the old customs sacred rite and former vse in chusing the high Bishop vtterly extinguished Thus had lust gotten euery thing into it owne hand c. Thus themselues write of their owne succession which sheweth what we are to thinke thereof the rather if we remember q Sigon Reg. Ital. an 1046. lib. 8. that this abuse continued almost 200. yeares together that it might appeare that if discontinuance of time or vnlawfulnesse of entrance could interrupt a succession this of the Papacie so insolently bragged of was grosly interrupted Now take some special
Church though no man deny but that is needfull for the shewing and teaching of the rule to all that shall be saued expounding the said teaching of the ministerie wherby the faithfull are directed in the Church But he hath not proued the Church to be alway visible to the world nor those foure to be the Notes of the Church He hath said it but not proued it as appeareth by my answer 2 All which being considered his demands are soone and shortly answered that the Protestants admit the authority and doctrine of the Church though they thinke not the Papacie to be it nor the authoritie thereof to be aboue the Scripture And the grounds wherupon they perswade themselues to haue the sauing faith are so infallible that all the Papists in the world cannot cōfute them And our title to the true Church is sound when our aduersaries haue smattered and wrangled against it what they can for the doctrine of the Scripture which in all points we professe beleeue proue it And albeit those foure One Holy Catholicke and Apostolicke be not the markes of the Church but certaine qualities therein yet we haue them at least for anie thing the Iesuite hath said to the contrarie all whose discourse against vs pretending the want of these things among vs I haue fully answered in their proper places and retorted vpon himselfe whereby the iudicious reader may be satisfied And therefore when we say ours is the true faith we brag not but maintaine and auouch our lawfull title since as S. Austin saith the same is not to be found but in the bellie of the true Church which we are Whereupon we aduise all Papists whatsoeuer to renounce the Papacie if they will hold the truth and be saued For according to the saying of the same Austin afore-cited whosoeuer is separated from this bellie of the Church must needs speake false because out of the true Church there is neither true preaching nor lawfull sending such as should preach and I haue manifestly shewed that the Papacie is not the true Church but a disease that by the faction of some grew vnto it 3 Thus the whole discourse of this Section is briefly answered But where he saith our religion sprang vp of late the first founder being Martin Luther an apostata Frier a man knowne by his writings words deeds and death to haue bene a notable euill liuer this must be a little more stood vpon because it is the burden of euery song among the Papists And first it is to no purpose to say our religion sprang vp of late in Luther vnlesse our euidence whereby we shew it to agree with the Scripture and to haue bene taught in the Church of Rome it selfe many hundred yeares afore Luther was borne can be disproued Next we graunt Luther was a Frier and obtaining the knowledge of the truth renounced the profession which was no other apostasie or fault in him then it was in S. Paule when he renounced the profession of a Pharisee and became an Apostle both the professions being hypocrisie saue that of the Frier was of a deeper tincture as I haue shewed Digress 45. Then concerning his writings the Iesuite is no competent iudge For woe to him and all his Church if Luthers writings be good And therefore let them be examined by the Scripture the touchstone of all mens writings not by the witles preiudice of idle companions that neuer read them And if they containe some particular things that deserue reproofe yet what disgrace is that to the substance of his writings What fathers writing is so pure but it containeth some error Yea I challenge the Iesuit let him name if he can one writer of his owne side old or new Schooleman or Iesuite but some or other in the Church of Rome will except against something he writ Thomas Caietan Bellarmine and Baronius are controlled yea in the later editions the Councell of Trent hath purged in a manner all writers which maketh it cleare that some errors in Luthers bookes disaduantage vs no more then the errors purged and espied in their owne books disaduantage the Papists And yet the things that are most excepted against are no errors but the ancient truth maintained against Popish innouation And let the words of Erasmus a man able to iudge by a Antididag p. 58. Sur. cōment p. 288. Staplet discours p. 159. the Papists owne confession determine this matter b Epist ad Cardin Mogent He saith It is obserued of a truth that these men the Papists condemne many things in Luthers bookes as hereticall which in Austin and Bernard are read for godly and good Diuinity and he addeth That he seeth this the best men are least offended at his writings The which is most true it being their ordinary practise for the hatred of our persons to raile vpon that which by their owne confession the ancient fathers held before vs. So c Hosiand hist eccl cent 16. p. 837 Andreas Masius in the company of diuers acknowledged there was more Diuinitie in one page of Luther then sometimes in a whole booke of some father Let his writing therefore rest and come to his life and death Digression 54. Containing a briefe narration touching the life and death of Martin Luther with the incredible reports thereof made by his aduersaries And shewing how sundry Popes in the Church of Rome haue liued and died worse then he supposing all reports were true 4 In speaking of this matter that standeth altogether vpon witnesses I must put the reader in mind of a speech of Bellarmines d Not. eecl c. 14. §. Sed respondeamus That it is the part of a foole rather to beleeue Caluin and Illyricus touching ancient histories whereat they were not present then Bernard Bonauenture and Antonine that were present Let this law be kept then that Surius Lindan Pontacus and other railing Papists that were not present at Luthers life and death be not credited against them that liued with him saw him die and if any will beleeue them let him be the Iesuites foole Now touching his life Melancthon that was his companion and liued with him hath written it and commended it to say no more And Erasmus that was familiar with him e L. 11. Ep. 1. ad Card. Eborac in a certain Epistle to Cardinall Wolsey giueth testimony that his life was approued with great consent of all men And this saith he is no small preiudice that the integritie of his manners is so great that his verie enemies can finde nothing which they may calumniate As indeed to this day nothing can be produced against him that is substantiall They clamour of his doctrine because it was against them and produce some vehement speeches which his aduersaries by their iniuries prouoked him vnto as Saint Hierome often times vseth the like vehemency but what is that to his conuersation Let them shew his life to haue bene led otherwise then became
that it should be the Popes right to Lord it thus ouer the Scriptures Fathers Councels Church and all the world What possibility is there that the kingdomes of the world should be subiect to him What likelyhood is there that Images should be worshipped our workes should merit heauen the cup should not be allowed to the people the Seruice should be in a language vnknowne the Body of Christ should be in ten thousand places at once the Priest should haue iudiciall power to forgiue sinnes the Saints in heauen should be made mediators for vs to God He that will indifferently compare these and many points more shall finde them manifestly against the principles of religion and the light of nature What man can thinke it to be the true Church that teacheth to equiuocate to murther the King to pay no debts to BLOW VP THE PARLIAMENT to dispense with murther and whoredome The fift is their intemperate and vnchristian proceeding against vs. For if they were of the truth they would not defend themselues and confute vs with grosse lying vncharitable railing and irreconcileable malice which are the weapons of darkenesse but with grauitie and sinceritie as becometh Christs Gospell Who will beleeue that any can be so impious that holdeth there is a God as to make him the author of sinne and yet n Posseuin bibl select p. 533. they shame not to say we do it Who can thinke that any man is so absurd as to deny the necessitie of good workes and a godly life and yet they say our Church doth it There is very little of our doctrine but maliciously they traduce and misreport it That we haue neede to put them in minde of Philoxenus the Poet o Hesych Illust vit philosoph in Arcesilao who hearing certaine Potters singing his verses vndecently brake their pots For saith he I breake your pots and you marre my verses What truth or sinceritie is it to publish abrode to the world that in England Catholickes so they call themselues vntruly are so cruelly persecuted p Nonnullae de castissimis virginib vestris in Lupanaria aliaque loca inhonesta praeclarissima in hoc Agnetis Luciaeque virginum exempla secutae protrusae sunt Alan consolat pag. 159. That young women which are found to be of that religion are put into the stewes and such like vntruthes mentioned thicke and threefold in their q Concert eccl Cathol writings r Aquiponta de Antichristo p. 110. post Sander visib monarch l. 7. p. 664 That ten thousand Churches and aboue are ouerthrowne more then two hundred Martyrs slaine an infinite multitude of all sorts and sexes imprisoned banished and bereaued of their goods One Cardinall three Archbishops eighteene Bishops one Abbot foure Priours foure whose Couents thirteene Deanes foureteene Archdeacons six hundred Priests seuentie seuen Doctors one Queene eight Earles ten Barons sixe and twentie Knights foure hundred Gentlemen What could they haue said more if Queene Elizabeth had bene as cruell as Queene Marie was against vs in her time Yea their hatred against vs is such that they hold vs to be ſ See Lindan de suga idol possesse◠not simply seduced but euen possessed by the diuell and thereupon when any of vs reuolteth to the Papacie and is reconciled to them they haue an order to exorcize the party t Pontifical Rom. pag. 206. who kneeling vpon his knees the Bishop saith I coniure thee vncleane spirit by the name of God that thou depart out of this seruant of God whō he hath vouchsafed to deliuer frō thy errors and to bring backe to his holy Church he cōmandeth thee thou cursed and damned spirit who suffered for the saluation of man c. Besides their malicious u Staplet promptuar moral aestiu pag. 493. Answer to the libel of Engl. Iust pag. 170. inde threatning of the peace of our Land euen then when it had the happiest time and vnnaturall treasons against vs shew the true sanctification of Gods spirit not to be among them which teacheth meekenesse and forbearance not rankor and impatience and rebellion Saue that hauing said x Id. They were but thriftlesse yonkers vulgar readers common persons that would not be perswaded our countrey and state to be in the greatest and most daungerous termes in the Queenes time that euer it was since or before the conquest and in far worse then any countrey in Christendome it pleased God by the coming of his Maiestie to deride these their Prophecies and in scorne thereof at this day we enjoy the very same peace and libertie that we then had 13 The sixt is the prodigious ignorance whereinto they fall that liue in Papistry For as their Church commendeth it so their people follow it most desperatly euen in the chiefest things touching their saluation I will not speake how vnable they are to render account of the faith to vnderstand the points of the Catechisme to iudge of things lawfull and vnlawfull and such like I will only mention what I saw and learned dwelling among them concerning the saying of their prayers for what man is he whose heart trembleth not to see simple people so farre seduced that they know not how to pronounce or say their daily prayers or so to pray as all that heare them shall be filled with laughter And while superstitiously they refuse to pray in their owne language with vnderstanding they speake that which their leaders may blush to heare These examples I haue obserued from the common people * The maner how the vulgar sort of people addicted to Papistry say their praiers the which I haue obserued by liuing and conuersing with them and set downe for no other purpose but to note the pitiful ignorance and confusion whereinto the Church of Rome plungeth her children Non verenda reteg◠sed inuerecūda resuto vtinam nobis reliquerint moderni Noc vnde à nobis possent aliquaten operiti Bern. ep 42. The Creed Creezum zuum patrum onitentem creatorum eius anicum Dominum nostrum qui cum sops virigini Mariae crixus fixus Ponchi Pilati audubitiers morti by sonday father a fernes sclerest vn iudicarum finis a mortibus Creezum spirituum santum ecli Cathóli remissurum peccaturum communiorum obliutorum hitam turnam again The little Creed Little Creed can I need Kneele before our Ladies knee Candle light candles burne Our Ladie prayed to her deare Sonne That we might all to heauen come Little Creed Amen This that followeth they call the White Pater noster White Pater noster Saint Peters brother What hast i' th t 'one hand white booke leaues What hast i' th t'other hand heauen yate keyes Open heauen yates and * Shut steike hell yates And let euery crysom child creepe to it owne mother White Pater noster Amen Another Prayer I blesse me with God and the rood With his sweet flesh and precious blood With his Crosse and his
decree how reconciled together 40. 45. Touching Freewil and the determination thâ—reof by Gods prouidence 40. 46 Predestination not for works foreseene 40. 49. God is not the author of sinne The Papists in this point go as far as the Protestants 40. 50. Againe touching Freewil at large shewing all the questions in that point 40. 52. inde Wherein true holinesse standeth 41. 1. How good works become an infallible signe of true holinesse 41. Touching the certaintie of grace and saluation the point explicated 41. 5. The miracles of the ancient Church do the Papists at this day no good 42. 1. The ancient Monks were not like the moderne 42. 3. Touching miracles obiected by the Papists an answer 42. 4. inde Incredible miracles and ridiculous reported 42. 8. The abuses of Monks and Monasteries detected 42. 10. A proofe that the Protestants doctrine excludeth libertie of the flesh 43. 2. The Roman doctrine is an occasion of their sinfull liues 43. 3. Some points of Papistry named that inuite men to libertie 43. 5. inde The Roman faith a meere deuice inuented to maintaine ambition and couetousnesse 43. 7. The vniuersalitie of the Protestants Church is shewed and expounded 44. 1. inde Touching the ancient Fathers their authoritie and vsage with vs and the Papists compared 44. 4. inde Who are Fathers with the Papists and who All the Fathers 44. 9. The Pope vshers the Fathers 44. 11. The Papists are notorious for contemning all the ancient writers exemplified 44. 12. inde The Protestants answer to them that bid them shew their Church in all ages 45. 1. inde The Papists haue not the Church Catholicke either in time or place 46. The Romane Church hath forsaken her ancient faith 47. inde Transubstantiation a late deuice 47. 8. 9. The present Romane Church hath conuerted no countries to the true faith 48. 1. inde The Indies knew the true faith afore the Papists came there 48. 3. Touching the conuersion of England by Austin the Monke 49. How the Roman Church hath conuerted the Indies Spanish massacres 49. 5. inde The question When did the faith faile in the Roman Church answered and disputed 50. 4. inde The time maner of the coming in of some points in Papistry 50. 8. inde The resistance made in former times against the Papacy with a catalogue 50 18. inde An answer to some things obiected against the former catalogue 50. 40. Papistry came in secretly and by little and little expounded 51. 2. 3. Images notoriously resisted when they came in 51. 5. The Papists worship stocks and stones as well as the Gentiles 51. 6. inde Touching adoration of the Sacrament 51. 9. The maner of Christs presence in the Sacrament explicated as we hold it 51. 10. The Papists haue written most spitefully against the honour of the blessed Sacrament 51. 11. Succession is in our Church and of what kind it is 52. 1. The callings of Luther and our Bishops iustified and declared 52. 5. The Fathers commending the succession of the Roman church in their time doth not helpe it now 53. The places produced out of them are answered 53. 5. Ephes 4.11 alledged to proue outward succession answered 54. 2. 3. Externall succession of persons in one place is neither onely in the Romane Church nor there at all 55. 2. Seuen things obiected against the succession of Popes to shew it hath bene grosly interrupted 55. 4. inde Touching the credit of Anastasius booke of the Popes liues 55. 7. It is not knowne who succeeded Peter 55. 5. The sea of Rome hath bene long voide 55. 6. A woman was Pope 55. 7. Hereticks haue bene Popes and intruders and boyes 55. 8. 9. Popes haue bin made and cast out again at the willl of famous whores 55. 9. Popes for wickednesse more then monstrous 55. 9. Many Popes at one time and the right Pope not knowne 55. 10. The Fathers commendation of the Romane Church expounded 56. Imputations layd vpon the Protestants as if they had forsaken the Church answered 57. 1 2. Luther defended touching his departure from the Pope his writings his life his mariage and his death 57. 3. inde Monsters of lies deuised against Luther 57. 7. Luther an honester man then any Pope in his time and many more 57. 9. Againe the calling of our Ministers is defended 58. Touching the power of a Priest in remitting sinne and the sacrament of Penance 58. 4. inde Miracles not concurring with all extraordinary calling 59. 1. Extraordinary callings distinguished 59. 2. Luther needed no miracles and why 59. 3. All men haue not bene in loue with Papistry 60. The obiection that Luther made to himselfe when he departed from the Pope 61. 1. The Protestants haue not forsaken the high-beaten-way of the Catholicke Church 61. 2. Touching the saluation of our ancestors vnder the Papacie 61. 4. The Scriptuies are surer tokens of the truth then the Popish miracles 62. A briefe exhortation of the Author to his countrimen 63. A Table of the Digressions contained in this Booke with their Titles The number set before signifieth the number of the Digression The number following signifieth the §. vnder which it standeth 1. PRouing that the Papists grounding the doctrine of faith on traditions make them equall to the written word 1. 2. Shewing the infolded faith of the Papists and confuting the same as not entire 2. 3. Wherein by the Scriptures Fathers and reason and the Papists owne confession it is shewed that the Scripture is the rule of faith 5. 4. Containing the very cause why the Papists disable the Scripture so from being the rule 5. 5. Wherein against the Iesuits conceit secretly implied in his first conclusion it is shewed that the Scriptures ought to be translated into the mother tong and so read indifferently by the lay people of all sorts 5. 6. Declaring how the assurance of our faith is not built on the Churches authoritie but on the illumination of Gods Spirit shining in the Scripture it selfe 6. 7. Wherein the Trent-vulgar-Latine and our English translation are briefly compared together 6. 8. Shewing that the Scriptures are not so obscure but that they plainly determine all appoints of faith 7. 9. Declaring that the Papists haue reason to hold the Scriptures be obscure because the articles of their religion be hardly or not at all to be found therein 7. 10. Assigning the true cause of mens errors in expounding the Scriptures 8. 11. Prouing that the Scripture it selfe hath that outward authoritie wherupon our faith is built and not the Church 8. 12. Wherein it is shewed that the Scripture proueth it self to be the very word of God and receiueth not authoritie from the Church 9. 13. Shewing against the Iesuits assumption that all substantiall points of our faith are sufficiently determined in the Scriptures and the reason why the Papist call so fast for the authoritie of the Church 9. 14.
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
are so iealous of him in things concerning manners beleeuing also he may write and preach heresie and g Bellar. de â—o Pont. lib 4 c. 1. saith this is the opinioÌ„ of Gâ—rson Almaine Alphonsus and Pope Adrian define it too vnlesse he vse a generall Councel h Can. loc l 6. c. 8. pag. 206. which Councell also may erre in the reasons and causes whereon he buildeth the definition i Bellar. vbi supra and by proceeding rashly without mature deliberation finally k Stapl. princip doctr l. 8. c. 14. the Pope in euery thing but the conclusion it selfe may misse it they I say which thus farre forth misdoubt him are not in their conscience free from a further conceit if they might freely vtter it and that is that both Pope and Councels may erre and in such cases their decrees bind no man And out of question this was the common opinion of all Papists till of late for Canus l Loc. lib. 6. c. 1. these are Gerson Almain AdriaÌ„ Waldensis Gratian Turrecremaia and Erasmusâ— vnto whom many more may be added reporteth of seuen renowned Papists that in their time they beleeued the Apostolicke seate might erre euen then when it iudged of a question of faith the which is farre from the new vpstart opinion of m Greg. de Val. Anal. fidei some moderne Iesuites that the Pope may define things of faith either with a Councell or without whether he take heed or not 7 And I do verily thinke that they which most pretend the Popes soueraigntie and are loudest in magnifying his authoritie are not in good earnest for there are examples where they repine at his definitions and she outright from them The Pope n In the Councels of Trent and Florence decreed the Apocrypha to be canonicall Scripture yet since that decree o De script dogm eccl l 1. c. vlt. Driedo p Comment in Seuer Sulpit. Sigonius and Sixtus Senensis haue called them in question and reiected them And marke the words of S xtus concerning the booke of Hester The Councell saith q Biblioth l 1. pag. 4â— he meant the true and naturall parts of the bookes not ragged and patched additions such as these last chapters of Hester are much like a theme made by a schoole lad See what a pleasant distinction he hath at hand to saue himselfe from the Popes commaund and yet be counted a Catholicke of the vnion too And r Loc. l. 2 c. 9. Canus saith notwithstaÌ„ding the same decree that he dareth not call it heresie to reiect the booke of Baruch out of the Canon though they will make a poore Protestant beleeue it is heresie to refuse any thing decreed by a generall Councell Yea * Bellar. de verbo Dei l. 1. c. 7. 10. they boast that these Apocryphaes were decreed to be Scripture long ago by the ancient Councels of Carthage and Laodicea yet Lyra Carthusianus Hugo Cardinalis * Post hanc Sacri CoÌ„cilij definitionem tam expressam non desunt qui in Ecclesia varijs pratexâ—ibus hanc editioneÌ„ vulgarem plurimis in locis corrigere veimt Dom. Bann in 1. part Tho. q 1 art 8 p. 67. queÌ„ vide vsque ad p. 73. Loc. l. 11. c. 5. Turâ—ecremata Caietan and others in their time would not acknowledge them So likewise the Pope in the Trent Councell Å¿ Sess 4. decret 2. decreed that the Latin vulgar translation of the Bible should be holden Authenticke and in all publicke readings disputations preachings and expositions vsed as such and that no man should dare or presume vnder what pretence soeuer to reiect it Yet what is more common with all Papists then vpon euery occasion to start from it extreme necessitie indeed compelling theÌ„ therunto Hereof take an example in Canus Thus t pag. 311. saith he our Latin edition hath it where those three words ipse est Artaxerxeâ— are no part of the Scripture but by I know not what expositor they were peraduenture foisted into the margent and thence by the errors of writers clapt into our text Another example take in Galatinus Here u De Arcan l. 10. c. 7 See another example touching Marc. 13.32 in B. Medin in 3. part Tho. qu. 10. art 2. ad 1. saith he our edition hath two great corruptions the Hebrew veritie hath it farre otherwise and more agreeable to the truth of our faith This corruption I cannot but ascribe to the author of our edition Againe the Pope x Sess 11. in the last Councell of Lateran is decreed to be aboue a Councell yet since that time y Contra. haer l. 1 c. 6. Alphonsus à Castro hath writ the contrary The Councell of Trent z Sess 6. teacheth iustification by inherent righteousnesse condemning those that beleeue the imputation of Christs righteousnesse yet a Controu 2. Pighius submitteth not himselfe to this decree but holdeth against it the very beliefe of the Protestants b Sess 21 can 3. Bellar. de Eucha l. 4. c. 23. §. Sit vltima The Pope in the Councell of Trent forbiddeth the communion vnder both kinds and teacheth that as much grace is giuen to the receiuer in one kind as in both but c Breuiloqu in 4. d. 9 pro. 6. 7 Ouandus and d Gasp Cassal lib. de coen l. 2. c. 25. some others thinke for all that It were better all things considered to minister in both kinds wherin more grace is giuen the receiuer theÌ„ in one Againe e Sess 6. the Pope decreed against the certaintie of grace saluation defining that no man should beleeue these things of himselfe yet Catharinus euen against the Trent Councell f Asser tract de certitud grat defended the contrary and wrote h Quilibet de sua gratia formidare timere potest Conc. Trid. Sess 6. cap. 9. that a man may haue the certainty of faith touching these things And when the authoritie of Trent was obiected against him he eluded it by diuers shifts and flight distinctions and constrained g Dom. à Soto apolog c. 2. Andr. Vega. defens Trid. l. 9. c. 46. them that dealt against him in effect to gainsay the Councell as much as himselfe saying A iust man may be as certaine that he standeth in grace as any man can be that Rome is yea certaine without all doubting and feare the which is expresly against h the words of the Pope but this is an ordinary practise of the Papists first in good termes to make profession of all obedience to any thing the Pope shal decree and theÌ„ when the decree runneth against their mind with subtle expositions and witty distinctions so to hammer it that it shall dance after their pipe whatsoeuer the tune be as we see in Senensis and Catharinus The which may be done the easilier and with more shew of obedience because these decrees specially the Trent
hath the appointing of the satisfactory workes k Catech. Rom. p. 342. One saith the Priest at shrift by vertue of his keyes nay l Scot. 4. d. 15. q. 1. d. 18. Biel d. 16. q. 2. art 3. dub 5. Ouand 4. d. 16. pro. 40. saith another the penitent is not bound to do that which he inioyneth him but may reserue himselfe to Purgatory or haue satisfied before he came to confession But who are the persons in state to satisfie m Scot. 4. d. 21. q. 1. Biel. 4. d. 16. q 5. art 1. One saith A man without grace by the power of nature can satisfie for veniall sinne n Suar. tom 1. disp 4. sect 11. Hopk memor tract of satisfact §. 1. Another denieth this and calleth it heresie holding it necessarie he be indued with grace and charitie But what are the things that our works make satisfaction for o Satisfactio est compensatio poenae temporalis debitae Greg. Valent. tom 4. d. 7. q. 14 punct 1 Hopkins vbi supra pag. 385. One saith only the temporall punishment due in this life p Vega l. 13. c. 36. Another saith the sinne also q Tapper expl artic Louanien art 6. A third saith The sinne and the eternall punishment also And how do these workes satisfie whether of condignitie meriting or onely of congruitie begging the release obtained by them r Bayus de indulg c. vlt. One answereth They do not properly satisfie but onely do some thing in respect whereof Christs satisfaction is applyed to vs. Å¿ Indic de lib. concorn Luthe ran mendac 8. And Bellarmine writeth that he ascribeth no merit of condignitie to any workes done by faith and the helpe of God that in iustice the reward should answer them but onely the merit of congruitie But t Suar. tom 1. disp 4. â—ect 12. another saith that euen in the rigor of Gods iustice they satisfie and merit remission But what if I make no satisfaction or haue no pardon to release me u Surius comment rerum in orb gest p. 450. One in a furie answereth I am damned The Lutherans saith he need no pardons because relying vpon their barren faith they go right downe to the pit of hell But x Mag. 4. d. 17 Host de poenit remâ—ss cap. Deus qu. Archidiacon apud Gloss Panorm vbi supra others say that by contrition onely without confession or payment of outward punishment or liberalitie of the Prelate or pains in purgatorie I may go straight to heauen And touching the pardons whereby satisfaction is released y Caieta tract de indulgent c. 1. Durand 4 d. 20. q. 3. they confesse that neither the Scripture nor the ancient Doctors mention them which sheweth them to be monsters that talking so much of the necessitie of satisfaction yet omit it vpoÌ„ a deuice of such vncertainty Again z Tho. 4 d. 2. q. 1 art 3. Allen tract of pardoÌ„s p. 281. Bellarm. de indulg l. 1. c. 2. Sum. Syluest v. indulg n. 4. some thinke these pardons to be grounded on the merits of the Saints ioyned with Christs merits that by vertue of both these together the partie may be released But a Sum. Angel verbo indulg n. 9. Duran 4. d. 20. q. 3. quem referunt Ouan Grego de Valent Caietan Suarez others deny this and say the merits of the Saints haue bene alreadie rewarded yea beyond their desert and so are exhaust and spent and the pardons are giuen out of the treasurie of Christs passion alone But b Fr. Mayro 4. d. 19. q. 2. QueÌ„ sic exponunt Valent. tom 4. p. 1457. Caiet de indulg quaesit 3. Henriqn Sum. pag. 490. some think there is no such treasury at all neither of the merits of the Saints nor of Christ Whereby we may see what account they make of satisfaction that dare release it by a deuice whereof they haue so smal assurance that they know not whence it receiueth his effect 35 And to shew yet more fully how basely they thinke of it we must call to minde how they haue taught the people to whom satisfaction belongeth to redeeme the same by saying ouer certaine prayers very iests to make a man laugh that they haue printed in their ordinary Primers Would they haue sold it at so vile a rate if it had bene in their owne conceits of any worth or is it possible for vs to exchange it for any thing baser then these shreds I will lay them downe as I find them in c Nicol. Salicet Antidot animae And the Salisbury Primer called Horae B. Mariae their owne bookes There is a short praier which whosoeuer saith deuoutly shall haue three thousand daies pardon of mortall sinnes and twenty thousand daies of venials giuen by Pope Iohn the two and twentieth And if that praier be too long and the pardoÌ„ too short let him say fiue Pater nosters before the vernacle and he shall haue ten thousand daies pardon granted by the same Pope Or if so many Paters nosters be too tedious there is a shorter cut about the scantling of an Aue which if a man say at the Leuation he shall obtaine pardon for twentie thousand daies of the grant of Pope Innocent the sixth Or if he had rather haue it for yeares then daies though he take the more pains for it there is a praier made by Pope Gregory about the length of a Creed which whosoeuer saith deuoutly shall receiue fiue hundred yeares pardon prouided alway that at the end of euery verse he say a Pater noster and an Aue. Or if he would haue some odde daies cast into his hundreds and thousands he must kneele before the crucifixe and say a praier as long as three Aues and he shall haue pardon for sixe thousand sixe hundred threescore and sixe daies of the grant of Gregory the third iust so many daies as Christ had wounds in his body saue that our Lord on a day appeared to S. Briget at Rome and told her his wounds were but fiue thousand foure hundred and fourescore or as d Ludolf vit Christi part 2. c. 58. Eck ser de Passione other authors tell it fiue thousand foure hundred fourescore and ten not reckoning possible the pricks of his crowne e Suar. tom 2. pag. 347. which were threescore and twelue in honor wherof if she would say euery day of the yeare fifteene Pater nosters and fifteene Aues so she should worship euery wound if she mist it not in Arithmeticke once a yeare But if she would take paines to vse fifteene other praiers which he taught her and are set downe in the booke adding them in order to the foresaid fifteene Pater nosters then she should deliuer out of Purgatory fifteen of her kindred and fifteene more should be confirmed in grace and fifteene sinners conuerted to God with many other prerogatiues which it were too long to rehearse as my author speaketh But
on the South or the sea and Aethiopia the ninetie seuenth of the Patriarkes the successor of Saint Marke the Euangelist Wherein we see the outward succession to remaine in that Church as entire as it doth in Rome and yet the Iesuite will not grant the same and such as communicate with it to be the true Apostolike Church that hath the true faith 3 And touching this outward succession because it is so much stood vpon I say it is not so entire as is pretended but certaine things may be obiected against it which are sufficient to take it way and plainly proue it to haue bene interrupted The which for the satisfaction of such as are desirous to looke into this matter I will briefly set downe in the digression ensuing Digression 53. Obiecting seuen things against the succession of Popes in the Sea of Rome whereby the same is clearely demonstrated to haue bene interrupted and not to be any certaine or infallible succession 4 First I haue shewed Digression 29. nu 38. that our aduersaries themselues haue no diuine authoritie but onely such as resteth vpon vncertaine proofs to conuince that the Bishop of Rome rather then of Antioch for example is Saint Peters successor For allow them that Peter himselfe was Bishop of Rome and appointed his successor to be the head of his Church after his death which he neuer did yet is there no infallible certaintie that this successor is the Pope Canus f Loc. l. 6. c. 8. saith it is proued but either by history or tradition and g Alphons haeres l. 1. c. 9. another learned Papist coÌ„cludeth that no man is bound to beleeue this or that Pope to be Saint Peters successor The which vncertaintie sheweth the succession of the Present Pope or any other before him to be indemonstrable 5 Secondly supposing Peter were Bishop of Rome yet there is no certaintie who succeeded him and one another a good while after h Euseb châ—on an 70. Opt. l. 2. Some say Linus succeeded Peter i Hier. script eccl in Clem. c. 52. in Esa Marian Scot an 71 Some Clemens k Refert Baro. an 69. Some that neither but Cletus l 8. q. 1. Si Petr. Maria Scot. an 71. Luit prand vit Pont. in Clem. Others say Linus and Cletus were Bishops vnder Peter in his life time but had no power of binding and loosing m Disputat hoc mundus quartus fucritne secundus Gab. lect 32. Touching Clemens all things are vncertaine n Fra. Agricol de primat Some lay the succession thus Linus Clemens Cletus Anacletus o Baro. ann 69. n. 42. Some thus Linus Cletus Clemens Anacletus p Tertull. carm l. 3. Some thus Linus Cletus Anacletus Clemens q Onuph annot ad Clem. Some thus Clemens Cletus Anacletus leauing out Linus r Optat. l. 2. Aug. ep 165. Some thus Linus Clemens Anacletus Euaristus leauing out Cletus Some thus Linus Cletus Clemens Euaristus leauing out Anacletus Here we see all things are intricate and no certaintie can be had The like may be obserued in the lower parts of the succession following 6 Thirdly the Sea hath bene voide a good space together without any Pope at all Å¿ Baro. an 53. n. 28. Ann. 253. vpon the death of Fabian it was voide one yeare and some moneths t Anastas in Honor. Anno 638. when Honorius died it was void one yeare seuen moneths and seuenteene daies Ann. 682. u Anastas in Agatho vpon the death of Agatho it was void one yeare seuen moneths and fiue daies Ann. 767. x Anastas in Paul vpon the death of Paul it was void one yeare and a moneth Baronius y An. 853. n. 63. saith It hath fallen out that it hath bene void above two yeares and fiue moneths the election hauing bene delaied through contention z Suppur ann 296. And in Martinus Polonus it is noted in the margent that the Papacy ceassed seuen yeares six moneths and fifteene daies These vacations cannot be denied and therefore the succession hath bene interrupted because at that time the supposed Head that should succeed was wanting 7 Fourthly about the yeare 850 a woman succeeded that in the habit of a man continued Pope two yeares and fiue moneths vntill being gotten with child she died in trauell in the open streets as she went on procession This is recorded by so many a Marian Scot. an 854. Martin Polo an 855. Palmer Floren. an 854. Sigeb an 854. Laoâ—ic Chalcocondyl reb Tuâ—c l 6 p. 411. Anton. hist part 2. tiâ— 16 c. 1. §. 7. Coel. Rho digni lect antiqu l. 8. c. 1. Historiographers and all Papists them selues some few excepted that receiued it froÌ„ them that now it is too late for the Iesuites to controll it And I care not though Anastasius that liued in Rome the same time wheÌ„ this was and writ the Popes liues mentioneth it not in his booke b Onuph annot Ioan. 8. Bell. Ro. Pont. l. 3 c. vlt. Baron ann 85â— n. 64. which is the best argument our aduersaries haue against it For Anastasius his booke is of small credit with themselues c Praefat. ad lecto He that put it foorth saith himselfe that it is a question among the learned whether this Anastasius be the true author of all the liues contained in the booke For Platina Trithemius and Onuphrius and others thinke Damasus writ their liues that were from S. Peter to himselfe Which being true then it is not certaine that Anastasius liuing in Rome when Ioan should be Pope wrote euery thing in that booke He saith that by reason of the often contradictions contained in the booke Baronius suspecteth it was coÌ„piled by more writers then one by two at least He saith many things are affirmed contrary to the truth which can be proued by the testimony of no graue or ancient author many slips in Chronagraphy are therin and many things repugnant and not agreeing together in many places other men haue added or detracted He saith it may not be denied that in the copy there are places so intricate that there is no hope to get out And he confesseth that after the life of Hadrian the second the liues of three Popes are omitted that went betweene him and Stephen the sixth as the life of Ioan is omitted that should haue gone betweene the liues of Leo the fourth and Bennet the third Yea d an 739. n. 6. Baronius in his owne fauour can espy that many things are fouÌ„d in others which Anastasius hath omitted but we are whooped at for saying so thogh we bring the testimony of e Martin Polo Sigeb Palmer Florent Fascic temp Anton. Volateran diuers authors that say she was put not in the catologue of Popes for the turpitude of the thing which might be the reason why Anastasius or others mention not the story For what should the Popes Library keeper do writing her