euery other person declared by the generall councells of Constance and this of Basill is the veritie of the Catholicke faith And to retort Turrian his reason thus may an argument be framed The whole is aboue the part But the general Councell is the whole representing the vniuersal Church Therefore it is aboue the Pope The 3. Contradiction The Papists teach that necessarie arguments may be drawne from traditions couÌ„cells Popes decrees and I know not what and therefore wanting arguments against vs obtrude their pelfe of traditions which haue no warrant in the booke of God yet Aquinas writeth otherwise Sacra doctrina authoritatibus canonicae scripturae vtitur ex necessitate argumentando parte 1. q. 1. art 8. resp ad 2um authoritatibus autem aliorum doctorum ecclesie quasi arguendo non ex propriis sed probabilibus Diuinitie vseth the authoritie of the Canonicall scripture arguing out of it by by necessarie arguments but the authoritie of other church teachers arguing as it were by proper not by probable arguments I wish the Papists would attend to their Angelical Doctor in this point which he proueth soundly out of Augustine Solis enim scripturarum libris qui Canonici appellantur didici hunc honorem deferre vt nullum authorem eorum in scribendo errasse aliquid firmissimè credam For I haue learned to deferre this honour onely to the Canonicall Scriptures to beleeue most steadfastly that no Author of them hath erred in any point If this were the opinion of all papists many controuersies would be compounded betwixt them and vs yet this is in truth to honour and reuerence the Scriptures which were good for all papists and not to disgrace them as they doe The 4. Contradiction Praefat. Toâ—ia Postquam auxiliante deo saith Lyra scripsi super libros Canonicos sacrae Scripturae incipiendo à principio Genes progrediendo vsque ad finem eiusdem confisus auxilio super alios intendo scribere qui non sunt de Canone lib. Sapientiae Ecclesiastic Iudith Tobiae Macchabaeorum c. After that by Gods assistance I haue written vpon the bookes of Canonicall scripture from the beginning of Genesis and so forward to the ende trusting still vnto his helpe I purpose to write vpon those that are not Canonical as the booke of Wisdome Ecclesiasticus Iudith Tobias and the Maccabees This is Lyra his opinion concerning these bookes which he prooueth out of Hierom and yet the Papists plead for them to be numbered amongst the Canonicall Scriptures yea as thou heardest before Campian in his first reason prooueth that we distrust our cause because we denie them to be of equall authoritie with the other bookes I passe by the authoritie of other Papists as namely Hugo the Cardinall and Caietan who with Lyra cut these bookes from the bodie of the Bible yet we may not doe so without heresie and accusation of mayming the holy Scriptures let them now turne their pennes against their owne fellowes Here I might haue made an other article of dissention about the corruption of Scriptures for Lindanus and other Papists holde them to be corrupt but the contrarie is learnedly taught by Isacke and Arrias Montanus two famous Hebricians and by Gods assistance I offer to defend it against all Papists that are of another minde Bellarmines reasons are blowne away with a blast The 5. Contradiction There are so many opinions of Papists about marriage that they themselues are vncertaine what to hold This is witnessed by Melchior Canus lib. 8. cap. 5. fol. 245. in initio Lege Magistrum Diuum Thomam Scotum Bonavent Richard Paludan DuranduÌ„ caeterosque scholae theologos nisi statim pendentes vacillantes eorum animos depreheÌ„deris tum verò me aut stultum aut temerarium iudicato nam cum quaerunt an matrimonium conferat gratiam idque eo loco maximè finiendum erat non definiunt tamen sed in his referunt quae in hominum opinione posita sunt In materia auteÌ„ forma huius sacrameÌ„ti statuenda adeò sunt inconstantes varii adeò incerti ambigui vt ineptus futurus sit qui in tanta illoruÌ„ varietate ac discrepantia rem aliquam certam constantem exploratam conetur efficere quod si in forma materia sacrameÌ„ti c. Read the Master of Sentences Saint Thomas Bonaventure Richardus Paludanus Durandus and the rest of the schoole diuines and if forthwith thou doest not finde their wauering and doubtfull mindes then iudge me either a foole or a rash fellow for when they dispute whether matrimonie giueth grace that which was especially to be determined they doe not determine at all but onely make relation of mens opinions and in setting downe the matter and forme of this sacrament they are so inconstant so variable so vncertaine and doubtfull that he shall be iudged indiscreete who in such a varietie and discent goeth about to frame any certaine constant matter But if they be so doubtful about the matter and forme of the sacrament which is a matter of exceeding great moment c. Thus the Papists bare witnesse one against another concerning their pretended sacrament of marriage and whosoeuer readeth Bellarmine out of this point tom 2. shal find more varietie The 6. Contradiction Peter Lumbard the master of sentences Lib. 40. dist 18. teacheth that priestes onely haue power to manifest and declare that men are bound loosed froÌ„ their sins and therfore he is reprehended by Doctor Allen in his booke of the power of priesthood I wil set downe their masters reasons Non ergo postmodum per sacerdotem cui confitetur ab ira aeterna liberatur à qua liberatus est per dominum ex quo dixit confitebor he is not afterward deliuered from aeternall vvrath by the priest to whome he maketh confession from which he is deliuered by the Lord euen then vvhen he said I will confesse His syllogisme is this He that is deliuered by the Lord before his confession is not absolued by the Priest But the repentant is deliuered by the Lord himselfe before his confession Therefore not by the Priest Next followeth Ambrose his testimonie Verbum dei dimittit peccata sacerdos iudex sacerdos quidem officium suum exhibet sed nullius potestatis ius exercet The vvord of God namely Iesus Christ forgiueth sinnes being Priest and Iudge the Priest indeede doeth his duetie but hee practiseth not the right of any povver To Ambrose is adioyned S. Augustins saying Nemo tollit peccata nisi solus Deus no man taketh away sinne but onely God Afterward in the same distinction he prooueth it because the Lord first cleansed the Leapers and then sent them to the Priests Hee likewise first raised Lazarus and then offred him to the disciples in the end after Hieroms notable testimony he coÌ„cludeth thus Et in remitteÌ„dis vel in retineÌ„dis culpis id iuris officii habent Evangelici sacerdotes quod
A Disswasive FROM POPERIE CONTAINING TWELVE EFFECTVAL REASONS BY VVHICH EVERY Papist not wilfully blinded may be brought to the truth and euery Protestant confirmed in the same written by Francis Dillingham Master of Arts and fellow of Christs Colledge in Cambridge necessarie for all men in these times Lactant. lib. de vero dei simulachro cap. 20. Quid facies maiores nè an potiùs rationeÌ„ sequeris What will thou doer follow thy ancestours or reason PRINTED BY IOHN LEGAT Printer to the Vniuersitie of Cambridge 1599. The summe of the booke 1 The first reason of Antichrist 2 The second of truth 3 Of haeresie in generall 4 Of particular haeresies 5 Of popish dissolute and discomfortable doctrine 6 Of Idolatrie 7 Of popish blasphemies 8 Of the Papists owne confession 9 The ninth of the Practise of the primitiue Church 10 Of Scripture 11 Of popish Contradictions 12 Of the originall of Poperie ⧠TO THE right Honorable and my very good Lord Oliver L. S. Iohn Baron of Bletsoe Grace and peace with increase of honour c. II is not vnknown Right honourable and my singular good Lord that man is not borne for himselfe but for the benefit of others To this principle agreeth the Apostles precept Rom. 12. 1. Pet. 4.10 that euery man according to his gift should indeauour himselfe to do good And to this precept the practise of nature is answerable in Similitud Vt luna saith Erasmus quod luminis accepit à sole mundo refundit ita donum à deo acceptum in commodum aliorum est conferendum As the moone giueth that light to the world which it receiueth from the sunne so euery gift receiued from God ought to be bestowed to the profit of others All which excellent sayings are spoken of euery good and therefore by consequent of knowledge of which Seneca writeth thus Nulla me res delectabit licet eximia sit quaÌ„ mihi vnus sciturus sum I delight not in any thing which I my selfe know and none other And againe Nullius boni sine socio iucunda possessio est It is no pleasure to possesse any good without a companion The consideration of these and like speaches haue caused me to set pen to paper against the mysticall and secret impietie of Popish religion although vnfit for so great a worke in many respects as namely in regard of my health For I may truly say with Seneca Nulla mihi secura lux affulsit Jn Thebaid I haue had no good day This beeing a most certen truth how vnable I am to vndergoe this busines the similitude vsed by Tully may declare Quemadmodum scalarum gradus si alios tollas alios inâ—â—â—â—s nonnullos malè haerentes relinquas ruinae periculum struas non ascensum pares sic tot malis tùm victum tùm fractum studium scribendi quid dignum auribus aut probabile potest afferre If thou take some rounds of the ladder away and cut other and leaue the rest loose thou endangerest a downefall and causest not an ascension so the endeauour of writing beeing vanquished with so many miseries what thing caÌ„ it bring forth worthie and worth hearing and reading This miserie hath another attendant namely pouertie and want which as one saith is onus miserum grave a woful and a grieuous burthen The renowmed Philosopher could say that felicity needed outward good things For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is impossible Ethic. 1.8 or very hard for him that wanteth instruments to doe any famous worke But not too much of this matter least I seeme to be impatient being my selfe a preacher of patience Onely this I feare that the cause why many are peruerted by Papists and diuerted to poperie is the hope of preferment which is not wanting in that religion Sublatis studiorum pretijs ipsa studia pereunt saith Cornelius Tacitus Take away the rewardes of learning Annal. l. 11. and learning it selfe decaieth But I leaue this complaint beeing a miserie incident to the despised estate of Gods Church in the sight of the world howsoeuer most glorious in the sight of God Thus Right Honourable you see the cause that mooued me to set forth this treatise Now in that I dedicate it vnto you I haue many reasons For to omit priuate respects as namly your honourable and singular fauour towardes me and all my friendes such is your desire to further Christs kingdome such is your care of religion your loue to learning that for these causes you are most worthie of this dutie And in these singular and admirable graces of Gods spirit may you more reioyce then in any worldly thing Aristotle as Plutarch writeth writte to Antipater concerning Alexander that he should not be proud because of his kingdome because he that knewe God hath as much cause as he his meaning is this that the knowledge of God is better then worldly honour The Lord blesse you and your wise vertuous and honourable Ladie with all heauenly and worldly honour Your L. euer bounden Francis Dillingham A preface to all English Papistes whatsoeuer Rhe. act 11. IT is not my purpose to vse any long discourse vnto you that please your selues in the name of Papists yet I pray you let me first craue an answer to this my dissuasiue or els submit your selues to gods truth Secondly I would bee certified vvhat should cause you to continue in the Romish religion Doth the vniuersalitie of which you vvere wont to vaunt your selues why then doe your Rhemists in their annotations vppon the 20. chap. of the Reuel proue the Pope not to bee Antichrist because his kingdome is daily lessened and Antichrist during the time of his raigne shal be greater then Christs flock yea some of you haue vvritten that the Church in his time shall vtterly perish as your selues know Againe if vniuersality chalketh out the church why did the Arrian Emperour say to Liberius Theodoret. lib. 2. cap. 16. Quota pars tu es orbis terrarum qui solus facis cum homine scelerato orbis terrarum mundi totius pacem dissoluis What part of the world art thou that onely takest part with the wicked man and dissoluest the peace of the whole earth Liberius answereth Non diminuitur solitudine mea verbum fidei nam olim tres soli fuère qui edicto resisterent In that I am left alone the word of faith is not diminished for in times past there were onely three that resisted the kings edict But it may be your vnitie is of some force with you for your satisfaction in this point see my motiue of your dissentions Also consider that ther may be some diuersitie of opinions in lesser matters and yet a true church for els the auncient Christians should haue beene no church amongst whome there vvere many dissentions as you may see in the 8. booke of the tripartite historie and 12. chap. Themistius wrote to Valens that he should
not be cruell to the Christians Propter discordiam Ecclesiasticorum dogmatum for the variance of Ecclesiastical opinions For amongst the Pagans there vvere more then three hundred sects To come now to succession doth not Bellarmine your Pythagoras teach that it prooueth not alwaies a church Secondly Atheists Heretikes Sorcerers and a woman haue beene Pope and that interrupteth your succession Thirdly your plurality of Popes during your two and twenty schismes disanulleth the same Lastly many Popes haue not beene Canonically elected To proceed to antiquitie see your selues stripped of it in this my treatise and yet you are not greatly vvise men to alleadge bare antiquitie for as Lactantius saieth in his 2. booke and 7. chap. Tanta est apud insipientes authoritas vetustatis vt in cam inquirere scelus esse ducatur Amongst fooles antiquitie hath that authoritie that it is counted a hainous thing to inquire into it Lastly concerning your miracles I say with Augustine in his book de vnitate Ecclesiae cap. 16. Let them not say it is true because Donatus or Pontius or any other man hath done these these miracles Againe whether they hold the church or no let them shew no otherwise but by the Canonical bookes of holy Scriptures I will not spend any time in painting out of the odious and infamous lifes of Papists but come to a conclusion namely that seing those thinges that they were wont to bragge of are taken from them let them embrace the truth let not the world seduce them against their owne consciences For what are vngodly rich men but as Plutarch saith asini ligna ferentes asses bearing burdens The Lord open your eyes to see the truth To the Christian reader ALthough I had many motiues to set forth this my treatise in latin yet regarding the good of those that are ignorant in that tongue I haue written it in English with as much shortnes and breuitie as I could possibly I confesse I might haue made a great volume of it if I had insisted vpon the amplification of euery reason but for diuerse respects I haue comprehended it in this small manuall And as I haue disswaded men from popery by these twelve seuerall reasons so did I once thinke to haue adioyned more but for causes known to my selfe I haue yet concealed them Their senselesse paradoxes and witlesse arguments with which their bookes are fraught haue caused me so to abhorre their religion that I may protest in simplicitie of a good conscience I could neuer read any argument to perswade me to papistrie yet haue I read their writers without any praeiudicate opinion at all being neuer forestalled with this religion in which through Gods grace nowe I stand And Bellarmines corrupting of fathers his foolish distinctions his cōtradictions with himselfe with other Papists his sencelesse sophismes his wresting of holy writte haue in them as I thinke this force to perswade his readers from his religion Now it remaineth Christian reader to desire this of thee to weigh these my motiues with an indifferent mind and if thou receiuest any good by them to be thankefull to God and to commend me in thy praiers vnto him Catalogus authorum ALcoranus franciscanorum Alexander de Ales. Alphonsus de castro Ambrosius Aquinas Arias montanus Arnobius Augustinus Bellarminus Bernardus Buckingerus Catalogus testiū veritatis Censura Coloniensis Catechismus Coloniensis Clemens Alexandrinus Chrysosthomus Cusanus Cyprianus Cyrillus Hierosolymitanus Duraeus Durandus Epiphanius Erasmus Euripides Eusebius Fasciculus temporum Freculphius Gratianus Gregorius Episcopus Romanus Gregorius Nazianzenus Gregorius Martinus Hentenius Herbranaus Hierom. Hugo Cardinalis Index Expurgatorius Irenaeus Iuellus Iustinus Lactantius Lombardus Lyra. Macrobius Maierius Mathaeus Paris Melchior Canus Origines Picus Miranaula Plautus Polidorus Virgilius Psalterium Romanū Rhemenses Roffensis Ruffinus Scotus Sleidan Socrates Tertullianus Tullius Turrianus Wolfgangus Hermānus Zozomenus THE FIRST REAson of Antichrist IN times past Christiā Reader the question was whether Christ appointed the Pope to be heade of this church but now blessed be God it is not without cause demanded whether he be Antichrist or no. From which as the title of servus servorum that is the seruant of seruants will not excuse him beeing indeed the title of cursed Cham and so fit in Gods iust prouidence for the man of sinne so these circumstances following beeing laide together will firmely conclude the same The 1. Circumstance Antichristianisme is a mysterie 2. Thess cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The mysterie of iniquity doth now worke out of which place of holy writte I argue that neither the open blasphemous haeretiks nor the Turke can be that Antichrist because they are not dissembled but plaine and open enimies to Christ Yet as Hierom saith on the 24. chapter of Mathew Omnis Haeresiarchia est Antichristus Euery Arch-haeritike is Antichrist but not Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that singular Antichrist Maruell not then though all men perceiue vnderstand him namely the Pope not to be that Antichrist seeing it is a mysterie for as fewe knowe the Gospell because it is a mysterie so likewise little is the flocke to which this Antichrist is revealed pray therefore with Dauid to open thine eyes that thou maist behold the secrets of God for as Augustine saith Epistola 11 2. Qui didicerunt à Domino Iesu esse humiles mites in corde plus proficiunt or ando quà m audiendo legendo that is They that have learned of Christ meekenesse of minde and humility of heart profit more by prayer then by hearing and reading The second Circumstance Antichrist is not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an aduersary to God although he doth band himselfe against him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an aduersary to Christ in aemulatiō of like honour For he arrogateth to himselfe those things that are propper to Christ as namely remissiō of sinnes which I prooue out of Bernard who saith 11. sermon ad Milites Vnde scimus quòd Christus potest dimit tere peccata quia deus est vnde scis quod deus est miracula probant That is Howe do we knowe that Christ can remit sinnes because he is God How dost thou knowe he is God his miracles prooue the same Out of which testimony I frame this syllogisme he that remitteth sinnes is god but the pope remineth sinnes therefore he is god and by consequēt Antichrist The third Circumstance Those things which the Papists write concerning Antichrist are ridiculous First the Rhemists say and affirme that he shall come of the tribe of Dan which opinion Bellarmine strongly refuteth by this reason Namely because the tribes are so confounded that no man can say this man is of this or that Tribe Secondly they say Antichrist shall be the Iewes Messias but he must spring of the tribe of Iudah ergo Antichrist the Iewes Messias cannot descend of Dan. Thirdly they teach he shall be one singuler man
neere to the superstition of the Heathen Againe Apostolus est detestator eorum qui sicut nubere prohibent ita iubent cibis abstinere à deo conditis The Apostle himselfe detesteth them that forbid to marry and commaund to abstaine from meates created of God The verdict the Church gaue concerning fasting which in that book Tertullian as a Montanist would confute out of which testimonies I thus conclude They which restraine fasting to certaine meates and times holde not as the auncient Church helde but with Montanus the Papistes restraine fasting to certen meates to certen times Ergo the Papists hold not with the auncient church but with the Montanists against the same and as they doe hold with them concerning fasting so doe they likewise in the marriage of Ministers as may be prooued out of his booke Monogany 12. chap. which he wrote beeing a Montanist the Ministers were as he speaketh digami twise married omnia licent episcopis all things are lawefull for bistops which he cōfuteth by the text of the 1. of Timothy and 3. chap. A bishop must be the husband of one wife so that I may say in these two points Non ovum ovo similius quam Papistae Montanistis the Papists and Montanists are both alike And so I passe to the third haeresie of Cainisme The 3 haeresie of Cainisme The haeresie which teacheth that he which before baptisme had a wife and shee dying the partie marrying another ought not to be consecrated bishoppe is by S. Hierom in his Epistle to Oceanus called Cania Haereses The haeresie of Caine In which epistle he answereth the place of the 1. of Tim 3. cap. That a Bishop must be the husband of one vvife saying praecipit ne sacerdotes bina aut trina coniugia sortiantur more Iudaeorum aut Patriarcharum He commaundeth that priests haue not two or 3 wiues after the manner of the Iewes and Patriarches Now who is so ignorant that knoweth not the Papists to hold this haeresie of Caine and to abuse the place of Timothy to that purpose hanc haeresim sequitur Romana Ecclesia saith Erasmus this haeresie is embrased of the Romish Church The 4. heresie of Manicheisme Although I might be very long in this haeresie shewing where in the Papists agree with the Manichees yet I will reduce their agreement to three heads first the Manichees hold the scriptures to be corrupt Augustine lib. 1. de Morib cap. 29. which opinion he confuteth in these wordes si Pauli epistolam ad Romanos scriptam corruptam esse contendis aliam proferas incorruptam vel alium codicem potius in quo eiusdem epistola eadem syncera incorrupta est if for example thou contendest that S. Paules epistle to the Romans is corrupt thou must shewe another incorrupt or rather another book of the same Apostle wherein the same epistle is syncere vncorrupt Canus Lindanus Reinolds for my owne part I thinke thē nothing inferiour to these Haereticks in this point nay haue not the Papists corrupted this same Epistle leauing out the 11. cap. 6. v. all this sentence but if it be of workes it is no more of grace or els workes were no more workes For it cleane ouerthroweth their grand Haeresie here for the same accusation of diuine scripture I charge them with Helvidianisme for Helvius held the same as Hierome witnesseth in his booke against him tibi stultissime persvasisti graeocs codices esse falsatos O foole in the highest degree thou hast perswaded thy selfe that the greeke coppies are falsified And againe Tu mira impudētia haec in graecis codicibus falsata esse dicis thou with wonderfull impudencie sayest these things are falsified in the greeke bookes Thus the Papists ioyne with Helvidius and therefore by Hierome his verdict as they are full fooles so haue they brasen faces Secondly they permitted their hearers to marrie but not their elect as they called them August lib. 2. de Mor. Mani cap. 19. Auditores vestri quorum apud vos secundus est gradus ducere atque habere vxores non prohibentur your hearers which are in the 2 degree are not forbidden to marrie out of which place I gather that they did not condemne marriages simply as the Papistes would make them if they did can any one speake more contemptuously of mariage then the Papistes doe M. Martin in his discouery Cap. 15. sect 11. calleth it a prophaning of sacred orders Innocentius Syricius disprooue it by these 2. places be yee holy because I am holy and againe they that are in the flesh cannot please God and these arguments are still maintained by the learneddest Papistes by which they conclude that mariage is an enemie to holines and a friend to filthines the Lord rebuke them for these their blasphemies Thirdly in fasting they are right Manichees for as Augustine saith lib. 2. cap. 13. they did nihil carnium gustare and yet did eate exquisitas peregrinas fruges multis ferculis varietas they did eate no flesh yet did eate many and strange fruites varied in many dishes yea as Augustine saieth if one of their elect should but annoint his lippes with bacon or but take the sauour of it as a breaker of his fast or abstinence he shall be condemned to hell fire is not this the right popish fast therefore I say to the Papistes as he did to these heretikes quaeso aduertite errores I desire you consider your errors The 5. heresie of Colliridianisme Lib. 3. haeres 79. The Collyridians as Epiphanius writeth worshipped the virgin Mary against whom he writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let no man worship Marie the word vsed signifieth to cast himselfe downe and so to worship with religious Honour To proue that the Papists worship Marie not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is seruice which they graunt but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is religious seruice which they denie I vse their owne testimony vpon the 2. of Luke and 39. verse where Anna is saide to worshipp the Lord by fasting and prayers their note is this that fasting is an act of Religion whereby we doe worship God as we do by praier then by their owne doctrine they worship Marie with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 religious vvorship for they fast and pray to her Their owne words are these in their Psalter made for the praise of Marie according to the Romanes manner In omni tribulatione angustia succurrat nobis Maria in all affliction let Marie help vs And againe Solue vincula reis perfer lumen caecis mala nostra pelle bona cuncta posce monstra te esse matrem that is Loose the bondes of prisoners giue light to the blinde driue away all our euills obtaine al good things for vs shew thy selfe to be a mother Lastly Per virginem Mariam consedat nobis Dominus salutem that is the Lord saue vs for the virgine Marie her sake what
greater things can they desire at Gods hands Nay what christian heart can abide these blasphemies if this be not to honour Marie what is to honour her I ende this heresie with Epiphanius his question Quae Scriptura aliquid de hac re narrauit what Scripture speaketh thus The 6. heresie of Angelisme Iraeneus lib. 1 In regard of breuitie I will knitt vp many heresies together the Carpocratians worshipped the Images of Iesus the Valentinians the crosse the Heracleonites prayed for the dead Epiphan 14. Haeres Elxay the horrible heretike taught praier in an vnknowen tongue Nemo quaerat interpretationem sed solum in oratione haec dicat Let no man seeke for interpretation but onely let him pray thus I will therefore in this sixth particular heresie brieflie speak of Angelisme Haeres 39. Angelici saieth Augustine in angelorum cultu sunt inclinati the Angelists were inclined to the worshipping of Angels Iraeneus likewise sheweth the practise of the church against this worship Lib. 2. cap. 59. Eeclesia non facit aliquid inuocationibus angelicis sed mundè purè dirigit orationes ad Dominum qui omnia fecit The Church doth not any thing by prayer to Angels but purely directeth her praier to the Lord that made all things Lib. de vero dei simul cap. 17. Againe Lactantius writeth thus Non est in Angelis quicquam nisi parendi necessitas itaque nullum sibi honorem tribui volunt quorum honor in deo est There is nothing in the Angels but necessitie to obey therefore they will haue no honour to be giuen to them vvhose honour is in God And in his first booke and seuenth chapter Ministri Dei coli non volunt quippe qui nihil praeter iussum Dei voluntatem faciunt Gods attendants will not be adored for they doe nothing but his commaundement and will If these men were aliue what would they haue written against the Papistes who maintaine the adoration and worshipping of Angels The fifth reason of the popish dissolute and discomfortable doctrine IT is not vnknowne how the Papists without all shame accuse our doctrine of loosenes wheras all our writings sermons and exercises tende to holines of life for we preach mortification of the flesh continuance in prayer and in a word all holy duties we permit no filthie stewes neither by rash vowes cause incontinencie and fornication which are notorious and knowne things amongst the Papists Vrbs est saith Mantuan iam tota lupanar the whole citie is a stewes speaking of Rome And as the liues of the Papists haue beene odious to God and to man so I doubt not but in this motiue to prooue that their doctrine tendeth to horrible dissolutenes and hellish horrour In Aquinas his supplement art 2. quaest 2. it is taught that no man ought to be contrite in heart for originall sinne which is a licentious and carnall doctrine did not the prophet Dauid in the 51. psalme confesse that in sinne his mother conceiued him and S. Paul crieth out Rom. 7. O miserable man that I am who shall redeeme me froÌ„ this bodie of sinne out of which places we may gather the griefe that those holy men of God conceiued for their naturall corruption The Papists reason why we must not be contrite for originall sinne is worthie of consideration Non est voluntarium it is not voluntarie say they The syllogisme is thus to be made We are not to be contrite but for voluntarie sinnes but originall sinne is not voluntarie ergo we are not to be contrite for it I answer to the proposition they might as well conclude that it is no sinne let Augustine dissolue this knotte who in his 1. booke of Retract and 13. chap. writeth thus Nullo modo peccatum est nisi sit voluntarium peccatum quippe illudintelligendum est quod tantummodo peccatum est non poena peccati quamvis illa quae immeritò non voluntaria peccata dicuntur quia vel à nescientibus vel à coactis perpetrantur non omninò possunt sine voluntate committi quoniam ille qui peccat ignorans voluntarie quoque peccat c. It is no sinne except it be voluntarie this speach is to be vnderstood of sinne which is simply sinne and not a punishment of sinne although those sinnes which are vnfitly called sinnes against our wills because they are ether committed by constraint or by ignorance cannot be altogether without the consent of will for he which sinneth of ignorance sinneth willingly Thus hath Augustine answeared the popish reason to the full Secondly the Papists teach that some sinnes are veniall of their owne nature that is deserue not eternall death which must needes cause men to cast off the bridle and reynes of holy life why doeth Basil in his shorter Definitions and 10. rule prooue that euery sinne is deadly by this place The vvages of sinne is death But to withdraw men from the opinion of the lightnes of sinne well saith Hierome ad Caelantiam Tanto facilius abstinemus à quocunque delicto quantò illud magis metuimus nec etiam titò ad maior a progreditur qui etiam parva formidat We abstaine so much the more easily froÌ„ sinne by how much we feare the same neither doth he make hast to greater sinnes which feareth the lesser Thirdly the Papists teach that the sacrament giues grace ex opere operato of worke wrought without faith for howsoeuer Bellarmine requireth it as a disposiâ—ion yet the Censure of ColoÌ„ which knew the Romish doctrine as well as Bellarmine reasoneth thus pueris extra omnem dubitationis aleam sacramenta prodesse nemo sanae mentis dubitare potest in quibus tamen nulla est fides nulla cordis motio nullus peccatorum dolor aut gemitus sanè si in pueris easit Sacramentorum natura cur non erit similis omnino in alijs maximè eùm neque Christus nec Ecclesia vnquam vel vllam diversitatis fecit mentionem Without all controversie children receiue benefit by the Sacraments in whome there is no faith no motion of the heart no sorrow for sinne and why doe not others likewise so seeing neither Christ nor the Church mentioneth any reason to the contrarie What is this but to cause men to come without repentance to the sacraments for if thou be not a murderer a theefe or an adulterer c. the sacraments will replenish thee with grace but Christian Reader take heede of this dissolute and loose doctrine for he destroieth himselfe and damneth his soule that commeth to the Sacraments without faith and repentance and he is so farre from receiuing grace that he purchaseth Gods eternall wrath and irefull displeasure to himselfe Fourthly the Papists bind their votaries prelats and priests to keepe their vowes which yet burne in filthie lusts yea are not those vowes vngodly which caÌ„not be kept without incoÌ„tinency 1. Tim. 5.11 If widows as S. Paule saith waxe
of their prelates and preachers else I confesse that Images to the ignorant are not vvithout daunger deliuered This is as much as to giue a madde man a sworde and then to watch ouer him least he hurt himselfe but haue the Papists preachers to teach the people yea their priests for ignorance are very Idols many yeares agoe was this complaint vttered that in times past there were golden priestes and treene cuppes Bâ—â— but now golden cuppes and treene priests but of this see more in a former motiue and whereas he saith that lay people may reade the Scriptures doth he not bidde defiance to other Papists Cens Col. who by might and maine mainetaine that the Scriptures are not to be reade of the ignorant But nowe let vs see what the people are to be taught Bellar. 20. they are to be taught that Images are to be worshipped by themselues not accidentally or improperly so that worshippe is due to images themselues and not onely as they represent some other thing are the people able to reach this diuinitie nay the very Papists themselues cannot possibly conceiue these distinctions yea they are flatly opposite to other learned papists and lastly the Heathen neuer taught so grossly of the worshipping of their Images To goe a little further the people must not be taught that Images are to be worshipped with the highest kind of worshippe which is due to god cap. 22. 23 as touching their manner of speech and wordes but si de re ipsa agatur imagines impropriè coluntur eo genere cultus quo examplar ipsum if it be concerning the matter and thing it selfe an Image accidentally must be honoured with the same honour wherewith the thing represented is worshipped and honoured Is not this to speake mysteries to the people Bell. cap. 6. yea to speake lies in hypocrisie Alphonsus de Castro a learned Papist accounteth Serenus Bishop of Massilia and Epiphanius enemies to Images because they brake them in peeces and yet wee may not doe so without haeresie for saith Bellarmine when Serenus brake them the people beeing neere conuerted to the faith worshipped theÌ„ for gods it were hard for Bellarmine to prooue the trueth of this sentence namely a true Christian to worship an image for God but if Serenus did well for breaking them because the people worshipped them as Gods why may not we break them without any hurt for it is well knowne that the ignorant papists amongst vs haue taken them for gods Thus hauing gathered out of Bellarmine his garden some sweete flowers and nosegaies nay rather poysonful hearbs I come now to LactaÌ„tius his reasons against images which whether they conclude not against the Papists as well as against the Heathen let any indifferent man iudge Postquam Deus praesto esse caepit saith Lactantius iam simulachrâ— eius non est opus Lib. 2. cap. supervacua enim est hominis imago cùm homo praesto est When God is present there is no neede of his image for the image of man is superfluous vvhen man himselfe is present cap. 8. Yet Bellarmine will needes defende the image of God although he be present euery where because he is not seene and so cutteth the sinewes of Lactantius his reason and here I would haue the Reader to note that Bellarmine prooueth that images of God may be made and as he prooueth the same so it is their practise to paint the Father like an old man because he so appeared to Daniel yet it is not certen saith he in the church whether images are to be made or no out of which confession I conclude that he teacheth vncertaine doctrine yea that their Church practiseth those things which they are not sure of and therefore dealeth Antichristianly with the people But I would know of Bellarmine why the Father may be painted like an old man and the holy ghost like a Doue seeing he coÌ„demneth the image of the Trinitie painted in forme of a maÌ„ hauing three faces these images saith he are monsters and are not the other so if you disprooue this then yee likewise disprooue the other for the painters may as well defende the one as the other To returne to Lactantius in the same chap. and booke he thus writeth Dei in aeternum viventis vivum sensibile debet esse simulachrum it aque simulachrum Dei non est quod digitis hominum fabricatur God which liueth for euer ought to haue a liuing and sensible Image therefore it is not Gods image vvhich is made with mens haÌ„ds Again it images are to be worshipped then the makers of them are much more to be worshipped Lib. 2. cap. 2. Nam non potest esse quicquaÌ„ artifice matus For ther can be nothing greater then the workman who is alwaies better then his worke to which Bellarmine answereth that images are to bee worshipped not for themselues but for the things which they represent as if the heathen might not haue said as much and shaped the same aunswer yea he is not ashamed to confesse and graunt that man may bee worshipped if he ment of ciuill worship wee would not contend but seing he meaneth religious worship we detest his doctrine for the reason being strong against the heathen it is as strong against the papists and therefore I thus conclude it if images may bee worshipped with religious worship then may man who is a true image of God be so worshipped but man ought not so to be worshipped Ergo neither images I will adioyne moe sayings of Lactantius Lib. 1. cap. â—â— Religio veneratio nulla alia tenenda est nisi vnius Dei no religion worship is to be embraced but of god only Quidigitur opus est tantos sumptus vel fingeÌ„dis vel coleÌ„dis imaginibus impeÌ„dere What need theÌ„ is there to bestow so much cost in making of Images and worshipping them For Nihil colendum est quod mortalibus oculis cernitur Lib. 2. cap. 3. Nothing that is seene vvith the eyes of man is to bee worshipped and that the Papists may see how well the Gentiles and they agree heare the Gentiles defence Lib. 2. cap. 2. Non ipsatimemus sedeos ad quorum imaginem ficta quorum nominibus consecrata sunt cur igitur oculos ad coelum non tollitis cur ad parietes spectatis We do not adore the Images but those whome they represent and to whome they are dedicated and consecrated why then doe you not lift vp your eyes to heauen and why doe you gaze vpon the walles Out of this defence of the heathen as I said before euery one may gather that they did not defend their Idolls to be Gods as Bellarmine would make them yea we may learne that the Papists goe further then they did for Bellarmine holdeth that the Images themselues are to bee worshipped and that they doe terminare venerationem worship goeth no further then the image
not to the thing which is represented by the image Thus I haue set downe Lactantius his arguments which I desire all Papistes to consider without a preiudicate opinion for fauour of them before I finish this reason I will set downe a syllogisme or two which I would haue them likewise to think vpon Bellarmine confesseth that images may accidentally bee worshipped with the same kinde of worship that the things represented by them are to be worshipped with out of which I conclude that accidentally there may bee many Gods that which accidentally hath diuine worship is accidentally God but images of God accidentally haue the same worship that God himselfe hath ergo they are accidentally Gods and if this argument cannot moue them yet let thē consider that the man cannot bee excused from treason that giueth the proper titles of the kingdome to any vnder this pretence that he doth it for honour of the King The Lord saieth Esay will not giue his glorie to another and yet the papists say Cap. 42. he is content that images by accident haue the same glory yea why might not the Collyridian hereticks by the same shift excuse their idolatrie and by as good reason offer cakes to the virgine Marie as the papists doe candels to her and howsoeuer Bellarmine minceth this point by this sophisticall distinction of accidentall worship yet doth their church worship the image of Christ and his crosse with the same worship wherewith Christ himselfe is worshipped so saith the fortresse of their faith Crux Christi eius imago venerari debet veneratione latriae haec est opinio Thomae Lib. 3. cons 4. art 24. The crosse image of Christ ought to be worshipped with such honour as is due to God of this opinion is Thomas Holcoth indeed contradicted this opinion but the church tooke part with Thomas against him Communis opinio tenet oppositum The common opinion holdeth the contrarie And why doth their church sing on this manner to the crosse O Crux ave spes vnita auge piis iustitiam reisque dona veniam Haile crosse our only hope increase in the godly iustice and giue thee guilty pardon But to giue that honour which is due to Christ to the crosse For who is so simple as to rest in Bellarmines answere that by Crosse is vnderstood Christ himselfe or els there is a rhetoricall figure called a faining of a person this is but to faine an vntrueth if their church were asked especially the vulgar people Vide Aqui. 3. par quae 25. art 4. they know no such meaning The second syllogisme shal be this they which goe on pilgrimage to images worship images thēselues but the papists go on pilgrimage to images Ergo they worship the images themselues to this Bellarmine answereth Peregrinationes ad imagines rariores sunt in Ecclesia Pilgrimages to images are not often now vsed in the church what they are now I will not dispute the litle frequēting of pilgrimage cannot dissolue the argument seing the thing is graunted I leaue the practise of the Iewes who knew the meaning of Gods commandements and yet as Cornelius Tacitus witnesseth in his 5. booke of histories Nulla simulachra in templis sunt they haue no images in their temples Onely I wish the reader to consider that Epiphanius is reiected of Bellarmine Augustine is aunswered that he wrote against images when he was first conuerted and yet he neuer retracted his opinion Two Councells of Constantinople one of Franckfurte and the fourth Councell of Eliberis must all giue place to the idolatrous Councell of Neece well may Bellarmine by these aunswers perswade his besotted disciples to bee idolaters but except hee hath better arguments and aunswers euerie learned man will easilie espie his weake defence and in my iudgement it had bin better both for his credite conscience that he had neuer defended the worshipping of images for I doubt not but by reading of him euery one not forestalled may be mooued to the truth The seuenth reason of Blasphemies HAving evicted the Papists to be guiltie of many grieuous crimes as Haeresies Idolatrie c I come now to Blasphemies which are vttered by men of no small account amongst them these blasphemies without the rest of the arguments here propounded I doubt not but beeing throughly weighed by the reader will leaue such an impression in him that he shall haue iust cause to take part with God and Christ against the Pope who arrogateth to himselfe a certaine Godhead I begin first with Bellarmines blasphemous argument si nullo modo legem possemus seruare Lib. 2 de Mona cap. 13. Deus esset omni tyranno iniquior crudelior if we cannot possibly keepe the lawe of god then God is more cruell and vnrighteous thē any tyrant What dogge would thus barke against god for that no man can perfectly fulfill Gods commandements I shall prooue by such arguments and testimonies as he cānot accept against To loue God with al our heart with all our minde soule strength is angelica perfectio an angelicall state of life but no man can come to angelicall perfection Ergo no man can fullfill Gods commandements Secondly we are but viatores in this life 1. trauellors so that if we can perfectly fulfill all Gods commandements there is no difference betwixt the life that we shall lead in our countrey which is heauen and this pilgrimage in which we nowe are for beeing in heaven we can but loue God in that manner and measure which he requireth Well saith Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to sinne is aboue the reach of man and Bernard is directly apposite to Bellarmine In his 50 sermon in canti saying Ergo mandando impossibilia non praevaricatores homines fecit sed humiles vt omne os obstruatur accipientes quippe mandatum sentientes aefectum clamabimus in caelum miserebitur nostri deus God by commanding impossible things made not men transgressoures of his lawe but humbleth them that euery mouth may be stopped for receiuing a commandement feeling our inability to keep it we cry vnto God and he will haue mercie on vs. What is more plaine then this that god requireth impossible things at our hāds To Bernard agreeth Augustine In mandatis est etiam quod iubemur or are remitte nobis debita nostra Lib. 1 Retr cap. 19. omnia ergo mandata sacta deputantur quando quicquid non fit ignoscitur In Gods commandements we are bidden to pray forgiue vs our sinnes therefore all Gods cōmandements are accepted as done when that which is not done is pardoned But why doe I heape vp testimonies of the Fathers Let their master of Sentences himselfe speake Lib. 3. dist 27. cur praecipitur hominibus ista perfectio Why are mē commanded this perfestiō he answereth out of Augustine quia non rectè curritur siquo currendum est nesciatur because we cannot runne well
maius gloriae tutissimum est fiduciam totam in sola Dei misericordia benignitate reponere by reason of the danger of pride and vaine glorie it is safest to put our whole confidence onely in the mercy of God not in our merites or good workes And this he prooueth out of the 9. chap. of Daniel we pray not in our righteousnes but in thy manifold mercies and out of the 17. of Luke when you haue done all that you can you are vnprofitable seruants nay out of their owne praiers Deus qui conspicis quia ex nulla actione nostra confidimus O God thou seest that vve trust not in any of our actions or vvorkes and least these his proofes should not be waightie enough he quoteth Chrysostome in diuers places as namely in his 3. homily vpon Matthew writing thus Noli mercedem poscere vt accipias mercedem require no reward that thou maiest receiue a rewarde Next followeth Ambrose Non sic vixi vt me pudeat vivere nec mori timeo quia bonum Dominum habemus I haue so liued that I am not ashamed to liue neither am I afraide to die because I haue a mercifull Lord. After Ambrose followes Augustine Gregorie and Bernard and lastly he vseth this reason vel homo habet vera merita vel non habet man hath good works in truth or els he hath thē not in truth but in appearance onely if onely in appearance then is he dangerously deceiued if in truth then he looseth nothing for his trust is onely in God This is to disanull all his former doctrine for before he prooued that a man might put his confidence in good workes because they deserue eternall life but now he confesseth that it is best to put no cōfidence in works but only in Gods mercie out of which I conclude that it is safest to disclaime our owne merits in the attaining to saluation and by consequent to be a Protestant The syllogisme shall be thus framed It is safest to put no confidence in workes but this is the Protestants constant doctrine ergo it is safest to be a Protestant and indeede it hath beene alwaies iudged the part of a wise man to encline in eam partem quae cautior est into that defence which is best but our defence is best by the aduersaries own confession ergo it is the wisest part to holde with the Protestants So now I may iustly vse the Orators exclamatiō in his oration pro Coelio ô magna vis veritatis quae contra hominū ingenia colliditatē solertiā c ô mighty power of truth who doth defend it selfe against the wit craft subtiltie of men I will end this reason with some sayings of Hieron because his authoritie hath not bin yet vsed in this matter in his 3. book against the Pelagians he writeth thus Nec in sapientia nostra nec in vllis virtutibus confidendum sed in solo domino We trust neither in our wisdome nor in any vertues but onely in the Lord and in his dialogue against the Luciferians Credo tamen secundum fidem meam fieri nolo si etenim sit peribo I beleeue yet I vvould not haue it be according to my beleefe for then I perish So must euery Christian say if it be according to our workes wee perish but we trust onely to the mercie of God therefore looke and waite for saluation To this confession of Bellarmine I might likewise haue adioyned Steuen Gardiners but Bellarmine being the papists Pythagoras shal serue in stead of all And now for a conclusion of this point and reason let any papist answer me what harme can come of the Protestāts doctrine if they say good works are come to a downefall by it I would haue yeelded but that S. Paul in the 2. of the Galat. ver 17. many hundered yeares agoe hath answered this rotten and stale obiection If vve that seeke for iustification by Christ be found sinners in Christ is Christ the minister of sinn God forbid c. by which place of holy Scripture this friuolous cauill is so plainely confuted that the Papists except they cannot resolue the Apostles argument might as well haue charged Pauls doctrine with dissolutenes as they do ours therfore I desire all men to holde that which is safest which is the part of a wise man to doe But it is safest to hold as we hold and it is the part of wise men to defende the best part which is ours Ergo it is safest to hold with and why was the Pharise cōdemned vs but for putting his confidence in workes he acknowledged them to come from God Luk. 18. v. 11 saying I thanke thee that I am not as other men are I fast twise in a weeke I giue tith of all that I haue If we giue thanks to god for those his good actions and workes then by necessarie consequent it may be concluded that he ascribed thē not to himselfe but to the giuer fountaine of all good things yet hath he Christs owne testimony against him for what thē but for his affiance in his workes Thus the Papists by their owne doctrine of confidēce in workes become Pharisees also I see not why they may not say to god as the Iewes did why do we fast thou doest not regard vs why doe we afflict out soules and thou doest not acknowledge vs Better it is to pray with the Prophet Dauid Enter not into iudgement O Lord with thy seruants Psal 143. v. 3 for no flesh is righteous in thy sight To which place of Scripture Bellarmine answereth that it is to be vnderstood Tom. 1. lib de Mona cap. 13 ad comparationē Dei in comparison of God and so contenteth himselfe with the answer of Pelagius as I prooue out of Hierom in his booke ad Ctesip Non iustificabitur in conspectu Dei omnis vivens quod testimonium sub nomine pietatis eludunt aiunt enim ad comparationem dei nullum esse perfectum quasi hoc dicat scriptura quando enim dicit in conspectu tuo hoc intelligi vult quod etiam qui hominibus sancti videntur dei scientiae atque notitiae nequaquam sunt sancti No mā liuing shall be iustified in thy sight which testimony vnder the pretēce of piety they delude for they say that no man is perfect in respect of God as if this were the meaning of the scripture for whē it saith in thy sight it giueth vs to vnderstand that those which seeme holy to men in gods sight and knowledge are not holy Out of this testimony it appeareth that the papists accepting of Pelagius his answer ioyne not onely with the Pharises in this point but also with the Pelagiās of whose heresie I haue spoke before I dare not stay any longer in this reason lest I forget my selfe promising to haue ended it before but the laying open of the Papists Phariseisme and Pelagianisme I hope will ad some weight
to it and therefore I haue dwelt a little the longer in it The ninth reason of the practise of the Primitiue Church ALthough I might be very long in shewing the practise of the primitiue Church to be repugnant to popery yet I will eude this reason with all possible brevity Eusebius in his 4. booke of his Ecclesiasticall history and 14. chapter writeth thus of the people of Smyrna who by the malitious Iewes were esteemed as worshippers of Policarpus Iudaei nostros intentis oculis observarunt ne eum à flammis adhuc ardentibus raperent ignorantes quia neque Christum aliquando possemus derelinquere qui mortem pro totius mundi salute sustinuit neque alium quenquā colere quoniam eum verum deum qui solus colendus sit noverimus martyres vero tanquam descipulos diligimus quasi integrè fidem magistro seruantes domino quorum nos quoque in fidei perseverantia charitatis optamus esse participes The Iewes watched vs diligently least we should haue taken him out of the fire being ignorant that neither we can leaue Christ which hath suffered for all that are saued in the world neiworshippe any other for him we adore as beeing God but the Martyrs as disciples and fellowes of our Lord we loue worthily for their exceeding good will vnto their king and master of whose charitie in faith and perseuerance God graunt we may be partakers This testimony sheweth howe the Papists are departed from this practise who do not only loue but most superstitiously adore the reliques of Saints the christiās were charged as you may see in Iustins 2. apo to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Atheists not to worship God to whom he answereth Profitemur nos quidem talium qui habentur deorum esse expertes atheos sed non verissimi illius dei patris videlicet virtutum expertes verum hūc ipsum qui ab illo venit filium spiritum propheticum colimus adoramus cum ratione veritate venerantes We professe our selues to be vvithout such as are accounted Gods and indeed to be Atheists but not without the most true God the father of vertues for we worship and adore him and his sonne and the holy ghost in truth and as reason requireth Out of which answer I gather that the Christians did not worship Saints Angels or other things for then Iustine might haue answered that the Christians worshipped many Gods as the heathen did especially if they worshipped as many as the Papists who exceed the Gentiles or at leastwise are nothing behinde them in their idolatrie and if these two will not content the Papists in this point 8. Booke contra Celsum p. 937. let Origen speak Solus Deus adorandus est preces offerendae soli vnigenito Dei verbo qui vt pontifex eas ad Deum suum Deum nostrum perferat God alone is to be adored to the onely begotten sonne of God our praiers are onely to be offered vvho as high priest offereth them to his and our God And againe Oblitus cum Christianis se agere soli Deo per Iesum preces offerentibus Hee forgetteth himselfe that he hath to doe with Christians who offer their praiers only to God by Christ Iesus These testimonies of Origen do euidently manifest vnto vs what was the approoued vse of the church in his time viz. that their praiers were not made vnto Angels nor Saints but onely to God in the name of Iesus Christ neither haue we the practise of the primitiue Church onely in this point but in many moe which I will in a worde declare The Christians were charged by the Pagans for hauing no images and they not onely confessed so much but also defended it as most agreeable to the law of God Origen Contra Celsum lib. 8. Pag. 934. posthaec Celsus ait nos ararum statuarum templorumque dedicationes fugere non videns pro aris suam esse mentem cuique ex qua sursum feruntur verè intelligibiliter suaueolentes suffitus simulachra autem Deo dicanda sunt non fabrorum opera sed à verbo Dei dedolata formata in nobis viz. virtutes ad imitationem primogeniti totius ei naturae hae sunt statuae Deo dicatae Furthermore Celsus affirmeth that vvee haue no dedication of Altars standing Images and Temples not knovving that euerie man in steede of an Altar hath a minde out of vvhich are sent spirituall svvet-smelling perfumes and as touching Images such are dedicated to god as are not the vvorkes of artificers but are framed of the word of god in vs namely vertues to the imitation of the first begotten of euery creature those are the images that are dedicated to god Againe in his 7. booke pag. 928. Multa adeò nos prohibent ab aris simulachris vt emori citius iubeant quà m contaminemus nostram de Deo fidē talibus impietatibus There are so many prohibitions against Altars Images that men are commaunded rather to die then to defile their faith which they haue of god with such impiety Out of which two testimonies as I conclude against images so may I likewise against Altars and then what will become of the popish sacrifice of the masse Not to rest onely in the authoritie of Origen heare what Clemens Alexandrinus saith in his exhortation to the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nobis non est imago sensilis de materia sensili sedquae percipitur intelligentia Wee haue no image that is materiall and seene vvith eyes but onely such as is conceaued with vnderstanding I let passe Lactantius his testimony because I haue bin long in it before and vse Arnobius authority in whose 8. booke the heathen do moue this question Cur nullas ar as habent nulla tēpla nulla not a simulachra why haue they no Altars no Temples no knowen Images of these testimonies I may say with the Orator Aut hoc testium satis est aut nescio quid satis est Either these are sufficient witnesses or els I know not what is sufficient But I come now to a third practise of the church repugnant and opposite to poperie which was to haue publike praiers in a knowen tongue Iustine in his second apologie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in solis qui dicitur die omnium qui vel in oppidis vel ruri degunt in eundem locum conuentus fit commentaria Apostolorum aut scripta Prophetarum leguntur quo ad tempus patitur On the day which is called Sunday all that are in townes or villages meet together in one place vvhere the writings of the Apostles or Prophets are read as the houre permitteth vs. When the reader ceaseth the parson warneth and exhorteth vs to imitate the good things that haue bin read vnto vs then arise we all ioyntly make our praiers after which ended bread and wine with water are brought to the place
and he that is chiefe amongst vs giueth thanks in the best manner he can and a litle before Perfectis precibes gratiarum actione populus omnis qui adest bene dicit dicens Amen at the ende of his praiers and thanks all the people that are present do blesse and say Amen Amen in hebrew signifieth as much as God graunt it may bee so If they desire plainer words let them heare Origen lib. 8. cont Celsum pag. 941. Sciant quod germanè Christiani ne vsitatis quidem Dei nominibus in sacra scriptura vtuntur inter precandum sed Graeci Graecis Romani Romanis singulique precantur in propria lingua deumque celebrant pro viribus omnium linguarum Dominus omni bus linguis precantes exaudit tà m variè loqueÌ„tes haud secus ac coÌ„sonos c. Let meÌ„ knowe that true Christians doe not vse in their praiers the names of god which are vsed in holy scripture but greeks do vse greek names Romanes vse Latine names and men of euery nation pray and praise god with all their might in theit owne mother tongue and the Lord of al tongues doth heare them praying in all tongues vnderstanding them that speake diuersly no otherwise then if they were men of one speech and language I might here alleadge the 15. Canon of the Councell of Laodicia which ordained that none should sing but those that were Canonically elected qui de Codice legunt and those that read out of their books by which it appeareth that some of the people could reade the Psalmes and by consequent had them in their owne tongue But let Basill ende the third difference who writeth Epist 80. ad Caterineo that in the church the people did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is answer one another in singing and this was the maÌ„ner and custome of all churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mos qui nunc obtinet omnibus Dei Ecclesiis consonus est consentaneus the custome which novve preuaileth is agreeable to all churches and after this he rehearseth the Aegyptians Thebans Arabians Syrians and Chaldaeans So then now I hold it needeles in so cleare and manifest a matter to quote mo testimonies for I might haue vsed Augustines Chrysostomes Hieromes and Ambroses authority for the proofe of this practise but eschuing tediousnes I will now propound the fourth Difference The people in the primitiue Church were not depriued of the cuppe in the Communion so testifieth Clemens Alexandrinus Lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some distributing the Eucharist doe suffer the people as the custome is to take part This testimonie also ouerthroweth the priests priuate Communion which I might haue made an other difference but that for breuitie sake I spare to speake of it To Clemens I adioyne Iustine in his 2. Apol. qui apud nos diaconi vocantur dant vnicuique eorum qui adsunt partem panis pro quo gratia actae sunt vini aquae participandam they which we call deacons giue to all that are present a part of consecrated bread and wine mingled with water to be receiued Here I might abound with testimonies and time would sooner faile me then proofes and therefore I take and accept the confession of Duraeus who beeing pressed with the authority of Gelasius who commanded that sacraments should be either wholly receiued or wholly omitted confesseth that for foure hundred yeeres it was so vsed in the Church I will not stand to shew that it was longer continued but I demand why that which was so long practised in the Church should be disanulled by the Counsell of Constance were the Fathers in that counsel wiser then all the Christians in so many ages yea then the Apostles and Christ himselfe The fift difference is that the Christians were hot burdened with many festiuall daies 936. p. Celsus obiecting to the Church the want of feasts is answered by Origen Festum is facere officium id est a feast is to doe a duty proueth it out of the fourth of the Galat that daies are not to be kept excepting the Lordes day Easter and Pentecost what then is become of the multitude of the Popish festiuall daies wherewith the Church is grieuously burdened concerning this point Erasmus writeth thus vpon Matthew 11. cap. Aetas Hieronimi praeter diem dominicum pâ—â— ifsima noverat festa In Hierom his time there vvas very fevve festiuall daies besides the Lords day And in the tripartite history in the ninth booke the thirtie eight chapter I finde these wordes Mens fuit Apostolorum non de diebus sancire festivitatem sed conversationeÌ„ rectam Dei praedicare culturam It vvas not the Apostles meaning to giue lavves concerning festiuall daies but to preach a holy conversation and the worship of God To leaue this practise and come to the sixt difference namely of fasting I finde likewise that the Church left it free and imposed no necessity vpon men to obserue the Lent fast Quidam saith Eusebius putant vno tantum die observari debere ieiunium alii duobus Lib. 5. cap. 24 alij vero pluribus nonnulli etiam quadraginta ita vt horas diurnas nocturnasque computantes diem statuant some thought they ought to fast one day some two daies some more some fourtie daies and counting the houres of the day and night make vp the daye Also Ieiunii dissolentia fidei vnitatem commendat The diuersitie of fasting commendeth the vnitie of faith To Eusebius agreeth Socrates saying in ipsis ieiunijs aliter apud alios obseruari inuenimus Romani enim tres ante Pascha septimanas ieiunant tota Hellas Alexandria quoque sex septimanas antè ieiunant We finde difference in the obseruation of fasts themselues the RomaÌ„s fast three weekes before Easter all Greece and Alexandria 6. weekes Memorable is the practise of Spirid in the same hist 1. lib. 12. cap. who said that omnia munda muÌ„dis al things are clean to the cleane therefore in quadragessima edebat carnes porcinas In lent he fed vpoÌ„ bacon Lastly good is the aduise of Nazi in his oration of Baptisme Christus quadraginta dies ieiunavit nos nostris viribus men suremus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ fasted forty daies let vs measure it according to our ability Out of all these testimonies it is apparent to all men that there was no vniformity in fasting and therefore the Papists are degenerate in this point also froÌ„ the primitiue Church because they impose a necessity of abstinence from flesh permitting fish for as we may reade in the places before cited some vsed to feed on flesh in the time of lent Many moe differences as namely the libertie of ministers in marriage the reading of the scriptures c. might I haue stood vpoÌ„ but for breuity sake hoping that these differences here recited will satisfy a Christian I leaue them and say with our Sauiour Christ It was
chap. and 15. verse be penitent I will not stand vpon any moe places in the newe Testament but come to a fewe of the olde In the ninth of the Preacher and second verse they haue these wordes Omnia in futurum servantur incerta All things are reserued as vncertain for the future time there is no such thing in the Hebrew yet out of this place is prooued the vncertentie of saluation and finall perseuerance O most wretched and vile doctrine that must coyne scripture to defende it selfe In the 98. psalme and 5. verse they translate vvorshippe his footestoole for it is holy and from hence conclude the adoration and worshipping of creatures wheras it should haue beene turned at his footestoole he is holy lahadom the same thing being repeated in the last verse In the 8. of Genesis toward the ende of the chap. where it should be the thoughts of mans heart are euill in their translation it is prone to euill as if there were no difference betwixt prone to euill and euill If I should affirme a papist to be prone to euill and treason doe I say that he is euill and treason it selfe nothing lesse euen so there is a difference betwixt pronesse to vice and vice it selfe In the 14. of Genesis and 18. verse they haue it thus erat enim sacerdos dei altissimi for he was a priest of the most high God in fauour of their sacrifice where it is and he vvas a priest of the high God neither let them aunswere me that the coniunction vau doeth sometimes signifie for that is not the question but whether it so signifieth in this place And because they vaunte of antiquitie in this point Freculph in the first booke of his historie and 42 chap. saith that Melchizedech in refectionem ipsius Abrahae panem vinumque protulit Melchizedech brought forth bread and wine for the refreshing of Abraham I will follow this matter of translations no further at this time By this euery one may gather why they forsake the pure Hebrewe and Greeke fountaines and drinke of the corrupt Latin streames I come in the second place to the denial of plaine Scriptures In the 3. of the Galat. and 10. ver it is thus written for as many as are of the deedes of the law are vnder the curse for it is written cursed is euery one that continueth not in all things that are written in the booke of the law to doe them in which words the Apostle doth thus reason They which cannot fulfill the law are vnder the curse But no man can fulfill the law ergo If this be not the Apostles assumption the Galatians might haue answered Paul that they could fulfil the law and therefore were not vnder the curse Yet the Papists teach that man may fulfil Gods law and so cut the sinewes of S. Pauls reason Secondly in the 4. to the Rom. and 11. verse circumcision is called a seale of the righteousnes of faith out of which place we gather that we are not iustified by the sacraments The Papists to elude the place answer it followeth not that it is so in all because it was so in the patriarchs this answer disioynteth the Apostles argument which is this As Abraham was iustified so are all men iustified But Abraham was iustified without the sacraments Therefore all men are so iustified In the 6. of the Rom. and 27. ver it is saide that the gift of God is eternall life through Iesus Christ our Lord. S. Pauls speach is corrected by the Rhemists saying the sequele of the speach required that as he saide death or damnation is the stipend of sinne so life euerlasting is the stipende of iustice To see papists sit as it were in iudgement of the Scriptures to alow or disalow sentences at their pleasure is the most notorious example of Hereticall pride and miserie that can be Againe in the 6. to the Rom. and 12. v. concupiscence is called sinne yet denied by them to be sinne If the scripture had so said they might well haue expounded it as they doe namely the occasions and matter of sinne But caÌ„not one thing be properly sinne and the occasion of sinne let Augustine then be controlled who in his 5. book contra Iul. Pelag. and 3. chap. writeth thus Sicut caecitas cordis peccatum est poena peccati causa peccati it a concupiscentia carnis peccatum est quia inest illi inobedientia contra dominatum mentis poena peccati causa peccati As blindnes of heart is sinn and a punishment of sinne and a cause of sinn so likewise is concupiscence sinne because it disobeieth the rule of the minde and a punishment of sinne and a cause of sinne Augustines syllogisme is this That which is disobedience to the gouernment of the minde is sinne But concupiscence is disobedience to the gouernement of the minde Therefore concupiscence is sinne Also in the 5. of the Roman and 14. vers Paul prooueth all men to be sinners because of death yet is the virgin Marie exempted from sinne which strengtheneth Pelagius his opinion For he might denie the argument Infants die therefore they are no sinners because Marie died and yet was no sinner In the 1. to the Corinthians and 10. chap. S. Paul beateth downe the conceit of the Corinthians coÌ„cerning the sacraments For the Iewes did eate Christ in their sacraments Yet the Papists will haue our sacraments to giue grace ex opere operato of the worke wrought and so make the Apostles argument to be of no force For the Corinthians might haue replied our sacraments giue grace to them that receiue them therfore we cannot be dismaied with the examples of the Israelites Furthermore in the 9. of the Hebrewes the 25. vers Christ is said to haue offered himselfe but once because he suffered but once The Apostles reason is this Christ died but once Therefore he suffered but once Lastly Hebr. 10. and 8. ver the Apostles conclusion is seeing there is remission of sinnes there is no more offering for sinne Therefore it followeth inuincibly that the masse is not a sacrifice for sinne Yet the papists assertion must needes frustrate both these arguments of the Apostle From the deniall of scripture I come to the addition of the same which argueth extreame despeâ—atenes The Councell of Laodicea 59. canon reiecteth the books which we doe and commandeth ne aliqui praeterea legantur in authoritatem recipiantur that non besides be read and receiued into authority Ruffinus likewise in his exposition vpon the Creede reiecteth the same and will not haue them alleadged ad authoritatem fidei confirmandam for the confirmation of faith Cirill of Hierusalem in the 4. booke of his Catech. writeteth thus Lege scripturas sacras nempè viginti duos veteris testamenti libros read the holy scriptures namely the two and twentie bookes of the old testament I passe ouer Hieroms authority and Nazianzens with Eusebius Epiphanius and Lyraes