though they were learned and pious men yet they were but men and consequently were lyable to error as well as other men And herein the Advice of S. Austin is to be followed to wit to follow (23) Neminem velim sic amplecti mea omnia ut me sequatur nisi in eis quibus me non errare perspexerit August de persever Sanct. cap. 21. tom 27. him and such as himself no further than they follow Truth and Holy Scripture Solis eis Scripturarum libris qui jam Canonici appellantur didici hunc timorem honoremque deserre ut nullum eorum autorem Scribendo aliquid errasse firmissime credam August 1 Epist 19. which ought still to be preferred before them And yet S. Augustin was neither the worst nor the meanest of those Christian Hero's Thus do we reverence but do not idolize them and only preferr the Scriptures before them whereas the Papists value their late Papal Decrees before the Primitive Doctors These things being premised I shall renew that fivefold Challenge about the Popes Supremacy formerly propounded by a Reverend and Learned Bishop of our Church which the Papists ought first to answer before they can justly obtain what they in vain pretend to as Consequences of that Supremacy For they failing to prove this which I think they will never be able to do their Attempts in the points depending thereon must needs be fruitless and ineffectual The Challenge is this 1. Whether our Saviour before his Ascension did constitute S. Peter his Vicar and gave him a monarchical Supremacy over the Apostles and the whole Church 2. Whether the Papists can prove that St. Peter while he lived exercised such Power and Supream Jurisdiction even over the Apostles In such Cases as these Idem est non esse non apparere 3. Whether if St. Peter exercised any such Authority it was not temporary and ceased with his Person as the Apostleship did 4. Whether if all these were true as they are wholly the contrary they can make it appear That the Bishop of Rome was the Successour of St. Peter and not the Bishop of Antioch and whether ever he was at Rome or no 5. Whether they can make it appear That our Blessed Saviour when on Earth exercised such a temporal Monarchy as the Pope now challengeth Confessions of the Popish Doctors in this Case To the first and second Queries it is Confessed by (25) Cusan de Concil Cath. 2.3 Cardinal Cusanus That St. Peter received no more Authority and then he could not exercise any Authority over his Fellows than the rest of the Apostles To the 3d and 4th Queries it is Confessed by (26) Aen. Sylvius de gestis Concil Basil Aeneas Sylvius afterwards Pope by the name of Pius 2. That the Pope's Succession is not revealed in Scripture and then it cannot be proved jure divino positivo And by Bellarmin (27) De Rom. Pont l. 4. c. 4. That neither Scripture nor Tradition habet allows then farewell Papal Supremacy That the Apostolic Seat or Chair was so fixed at Rome which I really believe as well as he that it could not be taken from thence And then why might it not be at Antioch or Jerusalem as well as Rome Confessed by him (28) Idem de Pontif. l. 2. c. 29. further That as long as the Emperors were Heathen the Pope was subject to them in all Civil Causes And That for above One thousand years his (29) Id. de Rom. Pont. l. 4. c. 2. Sect. Secunda Opinio Judgment was not esteemed Infallible nor (30) Idem de Concil l. 2. cap. 13. his Authority above that of a General Council Where was then the exercise or acknowledgment of this Supremacy and Infallibility of the Popes Was all the world a-sleep or ignorant so long of this Power which they now challenge to themselves Jure Divino No but the Pope I warrant you had not yet the opportunity to usurp and challenge it as he hath done since To four of these you see they have plainly yielded and the last they can never make good either from Scripture or Ecclesiastical History Add to these the Confession of that Learned Papist (31) Barns's Catholico-Romanus Pacificus MS. Sect. 31. Father Barns That allowing the Bishop of Rome to have Supremacy elsewhere yet the Pope hath no Supremacy in Britain Insula autem Britanniae gavisaest olim privilegio Cyprio ut nullius Patriarchae Legibus subderetur And afterwards Videtur pacis ergô retineri debere sinè dispendio Catholicismi absque Schismatis ullius notâ What can the Papists say to this so plain an acknowledgment But not designing to treat at large upon the Pope's Supremacy I have not as in the following Subjects produced the Testimonies of Fathers and Councils against this Doctrine of Rome but shall advise the Reader to consult herein Bishop Jewel against Harding Article 4. Archbishop Bramhal 's Schism Guarded against Will. Serjeant Dr. Barrow of the Pope's Supremacy and the Bishop of Lincoln 's Brutum Fulmen who will give him full satisfaction in that point THE CONTENTS Of the following TREATISE SECT I. OF the Scriptures Sufficiency Page 1. SECT II. Of the Scripture Canon p. 5. SECT III. Of Invocation of Saints and of the Blessed Virgin p. 8. Of Image Worship p. 10. Of Adoration of the Host p. 12. SECT IV. Of the Three Creeds and how the Pope imposes new Articles of Faith upon his followers p. 15. SECT V. Of the number of Sacraments and of Communion in one kind p. 17. SECT VI. Of Transubstantiation p. 21. SECT VII Of Purgatory p. 24. Of Indulgences p. 28. Of the Sacrifice of the Mass p. 29. Of Justification by Faith ibid. Of Merits p. 31. SECT VIII Of Prayers in an unknown Tongue p. 34. SECT IX Of the Marriage of Priests p. 37. Of Auricular Confession p. 44. SECT X. Of Obedience to Governors p. 47. THE Protestants Companion SECTION I. THE Protestant Church of England our Holy Mother admits of no other Rule for Faith and practice than the (1) Articles of the Church of England published Ann. Dom. 1562 for the avoiding of diversities of opinions and for the establishing of consent touching true Religion Article 6 20. 2d Book of Homilies Hom. 2. Holy Scriptures which according to (2) 2 Tim. 3.15 the Apostles are able to make us wise unto Salvation The Church of Rome doth equal unwritten (3) Concil Trident. Sess 4. Decret 1. Traditions with the Holy Scriptures whom (4) Pighius Eccles Hierarch L. 3. C. 3. some of that Church do call a nose of Wax (5) Bellarmine di verbo Dei l. 4. c. 4. Another and that no less man than a Cardinal affirms That the Scripture is no more to be believed in saying that it comes from God than Mahomet's Alcoran because that saith so too Another (6) Pool de Primatu Romanae Ecclesiae fol. 92. Cardinal saith That the
Scriptures have no authority but for the Decree of the Church they mean the Roman Church by whom it (7) Caranza Controvers 1. And no marvel when another affirmeth that the Scripture hath no more authority than Aesop's Fables V. Bailly Tract 1.9.17 ought to be regulated and not the Church be regulated by it and the reason is because as it is (8) Peter Sutor Translat Bibl. c. 22. confess'd that the people would easily be drawn away from observing the Church's i.e. Romish Institutions (9) Consil de Stabilienda Rom. sede p. 6. And though the Papists do cashier the publick use of the Holy Scriptures and fly to as they pretend an Infallible Judg yet are they not agreed among themselves who that should be These Learned Romanists following contend that the priviledg of Infallibility belongs only to the whole Church militant and neither to the Pope nor General Council nor to the Body of the Clergy Occam Dial. p. 1. l. 5. c. 25 29 3. when they should perceive That they are not contained in the Law of Christ and that their i.e. Popish Doctrines are not only different from but repugnant to the Holy Scriptures Hence doth the Church (10) Cusanus Concord Cathol l. 2. c. 3. Antoninus Sum. Summarum p. 3. Tit. 23. c. 2. § 6. Panormitan Decret p. l. l. 1. Tit. de Elect. Cap. significasti Mirandula de fide ordine credend Theor. 4. of Rome under severe penalties forbid the Laity the perusal of them and thereby involves every Lay-man in the guilt of being a Traditor which in the (11) In fine Concil Trident. Reg. 4. first Ages of Christianity was a crime (12) Hence comes it to pass that not only the Popish Laity but even the Priests themselves are very ignorant in the Holy Scriptures so that once a Schoolman in the last Age being to preach at Paris where the famous Melancthon was his Auditor took a Text for want I suppose of a better Book out of Aristotle's Ethicks Sixtinus Amama Orat. de Barbarie ex Melancth next door to Apostasie Which Act doth not only imply That the Popish Church refuseth to be try'd by the Test of God's Word but is diametrically opposite to the practice of the Primitive Christians as appears in the following Quotations The Romish Tenet of slighting the Scriptures is contrary to the Word of God Joh. 5.39 2 Tim. 3.16.17 Contrary to the Fathers Clemens Romanus Epist ad Corinth p. 58 61 68. Irenaeus l. 2. c. 47. Idem l. 3. c. 1. c. 2. Tertullian adv Hermogen c. 23. Clemens Alexandrinus Stromat l. 7. Origen in Esai Hom. 2. Idem in Comment in Josh p. 27. Id. Homil. in Leviticum 9. Comment in Matthaeum p. 220. Cyprian Epist 74. Eusebius adv Sabellium l. 2. Constantinus Magnus apud Theodoret. Histor lib. 1. c. 7. Athanasius in Orat. adv Gentes de Incarn Christi Hilarius ad Constant Optatus l. 5. de Schis Donat. Basil de Sp. Sancto c. 7. Id. de verâ ac piâ fide Tom. 2. Op. Graec. Lat. p. 386. Id. in Ethicis Reg. 16. Tom. 2. Id. Hom. 29. de Trinit Tom. 1. Gregor Nyss in Dial. de animâ ac Resurrect Hieronymus in Comment in Esa cap. 19. Id. in Epist ad Laetam Id. adv Helvid Id. Praefat. Comment in Epist ad Ephes Chrysostom 13 Hom. in Gen. Id. Hom. 52. in Joh. Id. Homil. 4. in Lazar. Id. Hom. 34. in Act. 15. Id. Praefat. in Epist ad Rom. Id. Hom. 13. in 2 Cor. 7. Id. Hom. 9. in Coloss 3. Id. Hom. 3. in 1 Thessal Id. Hom. 3. in 2 Thessal 2. Id. Hom. 8. in Epist ad Hebr. c. 5. Augustin Epist 3. Id. de Doctrinâ Christi l. 2. c. 6. 9. Id. de Vnitat Eccles c. 3 4 5 12. Id. Epist 157. Id. de Bapt. c. Donat. lib. 1. c. 6. l. 2. c. 3. 14. That passage in St. Augustin Ego Evangelio non crederem c. contr Ep. fundam c. 5. is interpreted by these Learned Papists following To be meant of the Primitive Church and those men who saw and heard our Blessed Saviour and not that the Fathers should be of more authority than the Scriptures John Gerson de vitâ Sp. Lect. 2. Hic aperitur modus c. Joh. Driedo de Eccl. Script Dogm l. 4. c. 4. Th. Wald. Doctrinal l. 2. c. 21. Sufficiat universali Ecclesiae pro preconio potestatis suae modernae c. who is very smart upon such as held the contrary Idem Epist 48. Tom. 2. Epist 19. Cyril Alex l. 7. adv Julian Theodoret Dial. 2. Id. Qu. 45. in Genes Theophilus Alexand. in 2 Pasch Homil. Cyril Hieros Cat. 4. Vincentius Lirinensis contra Haeres cap. 2. c. 41. Justus Orgelitanus in c. 4. Cantic Gregorius Magnus in Ezekiel l. 1. Hom. 9. Tom. 2. Id. Moral l. 8. c. 8. Id. in Cant. c. 5. Id. Moral l. 16. c. 17. Tom. 1. Id. l. 4. Ep. 40. ad Theod. Medic. Tom. 2. Id. Epist ad Leand. c. 4. Praefat. in Job Tom. 1. That the Holy Scriptures could not be corrupted but those corruptions would have been discover'd See Augustin de util lit credendi c. 3. Id. c. Faustum l. 11. c. 2◠and Confess'd by Bellarmin That the Scriptures could not be corrupted but those Corruptions would be discovered by Catholicks de V. D. l. 2. c. 7. Consult in this point Bishop Jewel's Treatise of the Holy Scriptures who in his excellent Apology handles all the main points in Controversie betwixt us and the Church of Rome and Article 15 against Harding Dr. Stillingfleet's Rational Account of the Grounds of Protestant Religion Reprinted in 1681 Part 1. c. 7 8 9. Chillingworth's Religion of the Protestants a safe way to Salvation Part 1. Chap. 2. Lively Oracles by the Author as it 's said of the Whole Duty of Man SECT II. We receive no other Books of Scripture for (13) Article 6. Canonical in the Church of England than (14) Concil Trident. Sess 4. such as of whose authority there was never any doubt in the Church The Church of Rome doth make the Books commonly call'd Apocrypha of equal authority with those of the Old and New Testament which neither the (15) Witness the two Learned Jews Philo Judaeus apud Euseb de Praeparat Evangel l. 8. and Josephus apud Euseb Histor Eccles l. 3. c. 9. alias 10. and this is fully confessed by Bellarmine de Verbo Dei l. 1. c. 10. Jews to (16) Rom. 3.2 whom were committed the Oracles of God nor the Primitive Church nor (17) As for the third pretended Council of Carthage alledged by some Papists St. Austin who was one of the chief therein votes in this point for the Doctrine of our Church de Civitate Dei l. 17. c. ult alibi And though they pretend that the Book of Baruch held by us as Apocryphal was declared Canonical in the Council of Florence yet did
Driedo afterwards deny it to be so D. Dogm Eccles l. 1. c. 4. which neither would have done if the Church Catholick had declared the Apocrypha Canonical any General Council nor any Doctor in the Ages succeeding till about 120 years ago in the Council of Trent nor the (18) Rycaut's Present State of the Greek Church pag. 372. Greek Church to this day did ever receive as Canonical Apocrypha receiv'd as Canonical by the Papists is Contrary to the Fathers Melito apud Euseb Histor Eccles l. 4. c. 25. Graec. 26. Origen in Psal 1. Athanasius Epist 39. in 2 Tom. Oper. Synops Sacr. Scriptur Hilarius in Prol. Explanat in Psalmos Cyril Hierosol in Catech. 4. de Sacrâ Scripturâ Concil Laodic Canon 59. Epiphanius Haeres 8. contr Epicur Haeres 76. contra Anomaeos lib. de mens pond Basil in Philocal c. 3. Gregor Nazianzen de veris genuinis libris S. Scripturae divinit us inspiratae in libro Carminum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amphilochius in Epist ad Seleucum inter Canonicas Epistolas à Balsamone not at p. 1082. Gr. Lat. Hieronymus in Prol. Galeato sive Praefat. in lib. Regum Ruffinus in Symbol Apostol Sect. 35 36. Junilius Africanus de part divinae legis l. 1. c. 3. Tom. 6. Bibl. patr part 2. Colon 1618. Gregorius Magnus Moral l. 19. c. 17. Occam who liv'd above 700 after Gregory viz. about Anno Dom. 1320 explains Gregory's Judgment that Judith Tobias the Maccabees Ecclesiasticus and the Book of Wisdom are not to be receiv'd for the confirmation of Faith dial part 3. Tract 1. l. 3. c. 16. Confessed By Cardinal Cajetan who liv'd but Eleven years before the Council of Trent That the Apocryphal Books are not Canonical in libro Esther sub finem Et in hoc loco terminamus c. And afterwards Nam ad Hieronymi limam Scil. in Prol. Galeato where he owns no Books for Canonical but such as we receive in that sense reducenda sunt tam verba Conciliorum quà m Doctorum Confessed by (19) Catharin Opusc de Script Canonicis Quod autem Apostoli c. Catharine who was in the Council of Trent and by (20) Stapleton de autoritat S. Script l. 2. c. 4. §. 14 Sapientiam Ecclesiasticum c. Stapleton who liv'd after Catharine That the Apostles never received nor confirmed the Apocrypha And this will quite ruine their Cause when we have produced (21) Bellarmine de Verbo Dei c. 10. Itaque fatemur Ecclesiam nullo modo posse facere librum Canonicum de non Canonico nec contra Bellarmin confessing That the Church hath no power to make a Book Canonical which was not so before Consult the Learned Bishop Cosin's Scholastical History of the Scripture-Canon upon this Subject SECT III. We Worship the only (22) Article 1. 2. Book of Homilies Hom. 2. God as we are taught to believe in him and (23) Article 22. none other The Church of Rome (24) Concil Trid. Sess 25. Bulla Pii a. enjoyns those that live in its Communion to pray to their fellow Creatures who (25) 1 Cor. 2.11 compared with Isa 63.16 S. Augustin saith That the Souls of the dead are there where they see not all things which are done or happen to people in this life Augustin de cura pro mortuis c. 13. know not our thoughts and necessities to Hero's and Saints of whom they feign so many ridiculous Stories and to the Blessed (26) Brev. Rom. Antw. 1663. p. 984. Virgin to whom they use such abominable expressions Yea (27) Bellarmin de Indulgentiis c. 4. sub finem a great Cardinal doth not blush to say That it is not absurd that holy men be called Redeemers after a sort Invocation of Saints or Angels is Contrary to Scripture Matth. 11.27 28. (*) To win them by the expressions of his kindness and to hold them fast bound to his Service by the testimonies and declarations of his goodness saith Peter Chrysol Serm. 147. Joh. 6.37 and 14.13 and 16.23 24. Acts 10.25 26. and 14.13 14 15. Rom. 8.27 Ephes 3.20 Col. 2.18 1 Tim. 2.5 1 Joh. 2.1 2. And Contrary to the Fathers who tho' they might sometimes use Rhetorical Apostrophe's and Poetical flourishes are far from the Popish Tenet of Invocation Fathers against this Doctrine Ignatius in Epist ad Philadelph Justin Martyr Apol. 2. Theophilus Antiochenus ad Autolycum l. 1. Irenaeus l. 2. c. 57. Origen c. Celsum l. 5. p. 233 and 236. Concil Laodicenum Can. 35. Ambrose de obit Theodos Id. de interpellat l. 3. c. 12. Id. in (28) Bellarmin alledgeth in particular this Comment upon the Romans to be St. Ambrose's see Crocus in Censura Scriptorum vet p. 133. Rom. 1. To. 5. p. 174. Jerome To. 7. in Prov. c. 2. Augustin de civit Dei l. 8. c. 27. l. 9. c. 15. c. c. 23. l. 10. c. 1. l. 20. c. 10. l. 22. c. 10. Id. l. 2. de visit infirm Id. Confess l. 10. c. 42. Theodoret in 2. 3. Coloss Dracontius Poetic Hexameron Confessed By some of the most 29 Dominic Bannes in secunda secundae Qu. 1. Art 10. Orationes ad Sanctos esse faciendas venerandasque esse imagines neque etiam expresse nec involute Scripturae docent Other Papists say That there is neither precept nor example for it in Scripture and they give reasons for it for the Old-Testament because the Fathers were not yet admitted to the beatifical Vision and for the New-Testament because that the Apostles were men of such piety and humility that they would not admit of it themselves and therefore mentioned it not in their Writings and withal because in the beginning of Christianity there would have been a suspicion that they had only changed the names of the Heathen Deities and retain'd the same kind of Worship Eckius in Enchirid. c. 5. Salmeron in 1 Tim. 2. disp 8. Feres de Tradit p. 3. Learned Papists That it is a Doctrine neither expresly nor convertly contained in the Scripture (30) Spalatensis often err Spalatensis confesseth That Religious Invocation of Saints is Heathenism and meer Civil Invocation of them tho' not so bad yet dangerous (31) Beatit Sanctorum l. 1. c. 8. Sect. ult Cardinal Perron confesseth That there are no footsteps of it either in the Scriptures or in the Fathers before the first four General Councils none of which were call'd till 320 years after our Saviour's Incarnation Bellarmin (32) Sancti l. 1. c. 18. confesseth That Invocation of Saints was not so much begun by any Law as by Custom This is to the purpose But yet further Wicelius (33) Via Regia de Invocat Sanct. saith That the Invocation of Saints is to be cast out of the Church because it ascribes God's Honour and Attributes to his Creatures and derogates from the Office and Glory of Christ by making Saints Mediators and Intercessors What
Tradition which all former Doctors mind that for then will the Fathers come in for a share have successively in their Ages acknowledged to come from the Apostles and by their Doctrine or Practices have approved and which the Vniversal Church owns as such Moreover Bellarmin 's Definition of Tradition gives us this encouragement and liberty to try Antiquity by Fathers Councils and Papal Decrees For the Fathers I hope the Romanists who boast so much of their being on their party will not refuse to be try'd by them when (7) Coster Enchirid Controvers cap. 2. Constat manifeste c. Campian rat 3 Seculis omnino quindecim c. rat 10. Testes res omnes Coster and others make such a fine flourish in their pretensions to Antiquity No the Fathers shall not be Judges of the Papists the Romanists will not be controlled by the Fathers For Cardinal (8) Baronius ad annum 34. Baronius saith The Catholick Church and this they would have you to believe is their own Church but against all Reason and Sense doth not in all things follow the interpretation of the Fathers This is a fair but modest Confession But Cardinal (9) Bellarmin de Concil autorit l. 2. c. 12. Sect. Respondeo Bellarmin goes further The Writings of the Fathers saith he are not rules to us nor have the Authority to bind us This is an (10) How the Papists contemn and condemn the Fathers See Dr. James's Corruption of the Fathers Part 4 home thrust and yet (11) Salmeron in Ep. ad Rom. cap. 5. disp 51. p. 468. Salmeron is more incivil with those Ancient Doctors when he saith That the latter Doctors are sharper sighted than they and therefore pronounces of many of them at once That we must not follow a multitude to deviate from the Truth I am afraid he gave his own Church a rude blow there for we may turn that Argument of his against the Church of Rome which ever and anon is pleading her great number of Professors To which let us add what another Romanist saith in this point And (12) Corn. Muss Episc Bitont in Rom. 14. p. 468. he tells you That he believes the Pope in matters of Faith before a thousand Augustines Jeromes or Gregories This indeed is plain dealing and no mincing of the matter But then again it is wholly opposite to their vain Pleas for Antiquity and wholly different from the modest procedure of (13) Apolog. adv Rufin l. 2. p. 219. tom 2. S. Jerome who thinks it great rashness and irreverence presently to charge the Ancients with heresy for a few obnoxious terms since when they erred they erred perhaps with a simple and honest mind or wrote things in another sense than they were afterwards taken But if this be all the esteem the Papists have for the Ancient Doctors then adieu to the Authority of the Fathers in the Church of Rome Moreover even the Councils fare no better in the Papists hands For it is usual in their Editions of the Councils to have some Printed with this Title Reprobatum or disallowed others Ex parte Approbatum (14) Vid. Bin. not ad 2. Concil Constant tom 1. part 1. p. 541. Item not ad Concil Chalced tom 2. par 1. p 410. accordingly as they agree or disagree with their Opinions and Interest at Rome Which verifies that (15) Lud. Vives in Aug. de civit Dei l. 20. c. 36. smart Censure of Ludovicus Vives That those are accounted Decrees and Councils which make for their purpose and all others are no more valued by them than the meetings of some tatling Women in a Weaving Shop or at the Baths But although they reject both Fathers and Councils when they are pressed by the Protestants with their Authorities yet to take away all testimonies of the Fathers from us the politick Council of Trent set up their Indices Expurgatorii which they referred to Pope Pius 4. whose Bull for that end bore date March 24. 1564. (16) See Dr. James's Corruption of the Scriptures Fathers and Councils Printed 1611. Part 4. And in these Tables they set down what Books were by them forbidden and in which to be purged and what places ought to be left out Thus design'd they that both Fathers and Councils should lisp their Language But though it be contrary to that Rule by which (17) Joh. 5.31 Christ himself was willing to be tried If I bear witness of my self my witness is not true and contrary to all equity and the old (18) Capitul Carol. Mag. c. 88. Laws viz. That they which are brought out of our own House ought not to be witnesses for us yet since they have disowned when pressed with strength of Reason and oppressed with Truth the Scriptures the Fathers and Councils We will pursue them to their last fort to wit to the Decrees of their Popes which they so much adore If they gain-say these then Conclamatum est their Case is desperate Well then it must be so for they have rejected the Traditions of old Popes for those of new ones One would have thought that old Friends and old Divines had been the surest and foundest but it is not so at Rome For they have slighted and contradicted that Decree of (19) Anaclet Epist ap Bin. Tom. 1. Part 1. p. 43. Anacletus That all who are present at Mass shall communicate That of (20) Gelas decr de Consec dist 2. cap. 12. Pope Gelasius of not taking the Bread alone which honest-man he called Sacrilege and (21) Binius in notis Tom. 1. part 1. p. 64. That of Alexander 11. of celebrating but one Mass in one day Which abominable practice of the Roman Church make good that saying of their own Pope (22) P. Gelas Ep. 4. Gelasius Quaero ab his judicium quod pretendunt ubinam possint agitari an apud ipsos ut iidem sint inimici testes Judices Which signifies in short that they would be both Enemies Witnesses and Judges in their own Cause as being Conscious to themselves of such Errors as will not bear the test nor can be defended without such foul play Who then can safely trust the conduct of his Salvation to that Church of Rome which refuseth to be tried by the Word of God by the Ancient Fathers by General Councils and even by the Decrees of her pretended Spiritual Heads But because in the following Book I have produced the Testimonies of the Fathers voting against Popish Doctrines it will not I judge be unnecessary to subjoin That although we highly esteem and respect the Fathers and especially those of the first Three hundred years after Christ and make use of their Writings as explaining the sense of the Scriptures and handling to us the Opinions of the Ages they liv'd in yet we never receive any of them with the same respect and esteem that we do the Word of God And that with good reason For
in the Apostles Creed and explain'd in those others call'd the Nicene and Athanasian which may be prov'd by the Scriptures and have been approved by the Universal Church by the Decrees of the first General Councils and Writings of the Fathers The Popish Church especially that part of it which is called the Court of Rome obtrudes and imposes new Articles of Faith making (44) Bellar de Eccles l. 3. the Bishop of Rome the Infallible Judge and Arbitrator of all Doctrines enjoyning an implicit faith and blind obedience to his Dictates wherein we must renounce (45) M. Cressie in his Appendix c. 7. Sect. 8. saith That the Wits and Judgments of Catholicks he means Papists is to renounce their Judgment and depose their own wit I will make no Application let the Reader do it himself our very Reason so that (46) Exercitia Spiritualia Ign. Loyolae Tolosae 1593. p. 173. Reg. 1. if he call that white which we see to be black we are to say so since he hath as (47) Turrecremata summae de Ecclisia l. 2. c. 103. Petrus de Ancorano de Haerit n. 2. Augustinus Triumphus de Ancona p. 59. a. 1. art 2. And this knack of making new Creeds is very agreeable to that fancy of Salmeron Non amnibus omnia dedit Deus ut quaelibet aetas suis gaudeat veritatibus quas prior atas ignoravit Dis 57. in Ep. ad Rom. they say the power of making new Creeds Contrary to Scripture Gal. 1.8 9. Contrary to St. Augustin de Vnit Eccles contr Epist Petil. c. 3. and all the Fathers who shew an esteem for the Scripture Confess'd By Cardinal Bellarmine That till above a thousand years after Christ the (48) Bellar. de Rom. Pontif. l. 4. c. 2. Sect. Secunda opinio Popes Judgment was not esteemed Infallible nor his (49) Id. de Concil lib. 2. c. 13. Authority above that of a General Council much less then is it above that of the Holy Scriptures Hence must it necessarily follow That it is a new Article of the Creed to believe that the Pope can make new Creeds Consult Dr. Stillingfleet's Discourse concerning the Idolatry practised in the Church of Rome Chap. 4. SECT V. Our Church useth the same (50) Article 25. Sacraments which our Saviour Christ left in his (51) Mat. 28.19 Luk. 22.19 20. Church and no other to wit Baptism and the Lord's Supper which both the (52) Article 30. Laity and Clergy in our Communion receive intire without mutilation according to our Blessed Saviour's Institution (53) Mat. 26.27 1 Cor. 11.26 27 28. the practice of the Apostles and of the Latin Church for (54) Concil Constantiese Anno Dom. 1414. Sess 13. fourteen hundred years after our Saviour's Incarnation and of the (55) Apud Chytrae de Statu Eccl. Orient Primum Patriar Resp p. 149 c. The Greek Patriarch Hieremias's Letter to the Tuling Divines bearing date May 15. 1576. Greek Church in the last Age if not until this day The Church of Rome doth not only clogg its members with the number of (56) Concil Trident. Sess 7. seven Sacraments which precise number of Sacraments was not held for Catholick even in the Roman Church till above a thousand years after Christ and therefore far from Primitive Christianity but deprives the Laity (57) Concil Constant Sess 13. of the Cup in the Eucharist contrary to our Saviour's Institution which is at once the highest presumption and withal not one degree remov'd from Sacriledg The number of Seven Sacraments Contrary to the Fathers Justin Martyr Apol. 2. whom even Bellarmine himself confesses to have mentioned but two Sacraments de effect Sacram. l. 2. c. 27. Sect. venio Tertullian advers Marcion l. 4. c. 34. Id. de coronâ militis c. 3. Cyril of Jerusalem in his Catechisms S. Ambrose in his Books de Sacramentis Augustin de Doctr. Christi lib. 3. c. 9. Id. de Symbolo ad Catech. Tom. 9. Id. Epist 118. ad Januar. Tom. 2. Junilius in Genes Confess'd That Peter Lombard Master of the Sentences who liv'd Anno Dom. 1144. was the first Author that mentioned the precise number of Seven Sacraments and the Council of Florence held Anno Dom. 1438 was the first Council that determined that number By Cardinal Bellarmin de Sacram. lib. 2. c. 25. and Cassander Consult de num Sacram. Communion in one kind Contrary to Scripture Matt. 26.26 27 28. Luk. 22.19 20. 1 Cor. 11.26 27 28. Contrary to the Fathers Dionysius Areopagita Eccl. (58) Although some Learned men in our own Church will have Apollinaris who liv'd in the fourth Century to be the Author of that Book See Dr. Stillingfleet's Answer to Cress Apolog c. 2. §. 17. p. 133. and Dr. Cave in the Life of Dionysius Areopagita p. 73 74. Hierarch c. 3. which Author I quote in the front of the Fathers because the Papists would have him to live in the first Age though it is more probable that he liv'd later albeit not so late as Monsieur Daillé would have him Ignatius Ep. ad Philadelph Justin Martyr Apol. 2. in fine p. 162. Clemens Alexandrin Stromat l. 1. p. 94. Id. Paedagog l. 2. c. 2. p. 35. Tertullian de Resurrect c. 8. Id. l. 2. ad Vxorem c. 6. Origen Hom. 16. in Num. Cyprian Epist 54. Tom. 1. l. 1. Epist 2. Gregor Nazianzen Orat. 11. in laud. Gorgon Orat. 40. in Sanctum Baptism Tom. 1. Athanasius Apol. 2. contra Arrianos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ambros in Orat. ad Theodos apud Theodoret. Hist Eccles l. 5. c. 18. Hieronymus Epist ad Rusticum Tom. 1. Id. sup Sophon c. 3. Tom. 6. Chrysostom in 2 Cor. Hom. 18. Tom. 3. Edit Savil. p. 646. Augustin 4 Qu. 57. in Levit. Leo Ser. 4. de Quadrages Gelasius Decret 3. part de Consecrat dist 2. cap. Comperimus Hincmar in the Life of the Archbishop Rhemes who converted King Clovis of France to the Christian Faith reports that the Archbishop gave a Chalice or Cup for the peoples use with this Motto Hauriat hinc populus vitam de sanguine sacro Injecto aeternus quem fudit vulnere Christus Remigius domino reddit sua vota sacerdos è Cassandri Liturg. c. 31. Pamelii Liturgic p. 618. Tom. 1. Gregorius Magnus Dial. l. 1.4 c. 58. Id. Dial. l. 3. c. 36. Tom. 2. Id. in Sab. Paschae Homil. 22. Tom. 2. Confess'd That Communion in one kind is against the practice of the Apostles by Paschasius Radbertus de corp sang domini c. 19. Confess'd That it was a General Custom for the Laity to Communicate in both kinds by Salmeron Tract 35. Confess'd By Cassander (59) Consult Sect. 22. That it was receiv'd in both kinds for above a thousand years after Christ by (60) In tertiam partem S. Thomae tom 3. Quaest 80. Disp 216. Art 12. cap. 3. nu 38. Vasquez and Thomas (61) In
ad Virgines Chrysostom in Matth. Homil. 53. Id. ad Stelechum de compunct cord ed. Savil. Tom. 6. p. 157. Jerom super Ephes 2. Tom. 9. Id. l. 6. in Isai c. 13. Id. lib. 17. c. 64. Tom. 5. Leo Serm. 1. de assumpt Id. Serm. 12. de pass dom Theodoret in Rom. 6. v. ult Id. in Rom. 8. Augustin Confess l. 10. c. 4. Tom. 1. Id. super Johan Tract 3. Tom. 9. Id. Tom. 8. in Psal 109. Fulgentius ad Monim l. 1. c. 10. Justus Orgelitanus in Cantic cap. 2. Cassiodore in Psal 5. Council of Orange 2. Can. 20. Caranza in summa Concil Gregor Magnus Tom. 2. in Ezech. ad finem Id. moral l. 5. c. 8. l. 9. c. 14. l. 29. c. 9. l. 35. c. ult Id. Psal 1. Paenit Tom. 2. Merit Not allow'd of in Anselm's time who liv'd An. Dom. 1086 as appears from him in upon Rom. 12. nor in S. Bernard's days as appears from him in Cant. Serm. 73. where he saith That the Saints had need to pray for their Sins that they may have Salvation through Mercy and not trusting in their own Righteousness So far was S. Bernard who liv'd An. Dom. 1120 from owning the Popish Doctrine of Merits Confess'd By Bellarmin That Good Works are rewarded above their deserts de Justi l. 1. c. 19. Concerning the Sacrifice of the Mass Consult Bishop Jewel 1 and 17 Article against Harding Bishop Morton of the Mass Dr. Brevint's Depth and Mystery of the Roman Mass Mons Rodon's Funeral of the Mass c. 7. and 8. Concerning the Popish Doctrine of Merits see Birckbeck's Protestant Evidence Article 9. That Men are not Justified by Faith only and for the Merit of our Saviour but by their own good Works too by which as the Papists hold they merit eternal happiness is Contrary to Scripture Rom. 3.28 and c. 4.4 5. and c. 5.1 2 3. and c. 11.6 Ephes 2.8 9. Contrary to the Fathers Irenaus l. 4. c. 5. Clemens Alexandrinus Padagog l. 1. c. 6. Stromat l. 5. Origen l. 3. in Epist ad Rom. c. 3. Ambrose or some in the same Age with him as Bellarmin confesseth de Justif c. 8. in his Comment upon Rom. c. 4. and in 1 Cor. c. 1. Theodoret de curandis Graecar affectib l. 7. Chrysostome in Rom. 1.17 Homil. 2. Id. in Tit. 1.13 Homil. 3. Augustin l. 1. contr duas Epistol Pelag. c. 21. Id. in Psal 8. concion 2. Primasius in c. 2. ad Galatas Fulgentius de incar grat c. 16. Confessed By Cardinal Bellarmin That it is most safe and sure to place all our trust upon the only Mercy of God because of the incertainty of our own Justice and the danger of vain glory De Justif l. 5. c. 3 after he had Confessed That good Works are rewarded above their deserts Id. de Justif l. 1. c. â—â— Consult herein Birkbeck's Protestant Evidence Article 8. SECT VIII Our Church performs all her Prayers and other Divine Offices and administers the Sacraments with such Rites as are agreeable to the Word of God being for (84) 1 Cor. 14.40 Decency and Order in a Language understood (85) Article 24. by all those that are concern'd therein The Popish Church (86) Harding against Bp. Jewel Article 3. Missal Rom. approbat ex decreto Concil Trident. Bulla Pii 5. Cherubini Bullar Tom. 2. p. 311. hath her Prayers in an unknown Tongue to which if the people do say Amen it is without understanding Which is not only an unreasonable Service but an abominable Sin Robbing God of his Honour and Men of their Devotion Prayers in an unknown Tongue are 1 Contrary to Scripture 1 Cor. 14. 2 Contrary to the Fathers Origen contra Cels l. 8. Basil lib. Qu. ex variis Script locis Q. 278. Ambrose in 1 Cor. 14. Chrysostom Hom. 18. in 2 Cor. Hierome Tom. 1. Epist 17. Augustin Epist 178. Id. in Psal 18. con 2. Id. de doctr Christ l. 4. c. 10. Bede Hist Angl. l. 1. c. 1. 3 Contrary to Councils and Papal Decrees Concilium Moguntinum An. Dom. 812. cap. 45. Concil Lateran An. Dom. 1215. c. 9. Greg. l. 1. titul 31. cap. Quoniam plerisque Baronius Tom. 10. A. D. 88. N. 16. Histor Boem c. 13. Written by Aeneas Sylvius who was afterwards called Pope Pius 11. 1 Confessed to be against Edification in Spiritual matters by Lyra and Cardinal Cajetan in 1 Cor. 14. Cassander in Liturgic c. 28. Consult Art 24. 2 Confessed to be Contrary to the Practice of the Primitive Church by Aquinas and Lyra in 1 Cor. 14. Consult herein Bp. Jewel against Harding Article 3. Bp. Taylor 's Dissuasive Part 1. ch 1. Sect. 7. SECT IX As our Church employs such persons in the Ministry of God's Worship and Sacraments and in feeding and governing the Flock of Christ as are (87) Article 36. Book of Ordination Mason of the Consecration of Bishops in the Church of England Archbishop Bramhal's works Tom. 1. Discourse 5. Tom. 4. Discourse 6. lawfully called to their Office and Ministry and are Consecrated and Ordained according to the Scriptures and Canons of the Universal Church and of whose Bishops we can shew (*) Which the Roman Ch. notwithstanding its big pretences to constant succession cannot justly challenge and that both from its five vacancies making up almost Nine years when Rome had no Bishop at all and the many Schisms by some Chronologers reckoned up to be Twenty nine a fair number indeed by Onuphrius to be Thirty and by Bellarmin himself to be Twenty six Whereof the Twentieth Schism lasted Twenty years and the 21st lasted 36 years during which time the Church of Rome had two Popes which excommunicated each other the 26th continued saith Genebrard Chron. l. 4. An. Dom. 1378. from Vrban 6. till the Council of Constance which was at least Thirty five years Baronius ad Annum 1044. Sect. 5. Tom. 11. calls the three Popes who then contended for the Papal Chair a Beast with Three heads ascending out of the bottomless Pit Add to these the 70 years stay of the Popes at Avignion which quite joints their boasted Succession For during these times where was the true Successour of St. Peter Or was the Church in their sense so long without an Head a Succession to the Apostles of our Saviour as fully as any other Church at this day can do so do we leave all (88) Article 32. Ecclesiasticks whether Bishops Priests or Deacons to Marry at their own discretion as they shall judge the same to serve better to godliness since (89) Heb. 13.4 Marriage is honourable in all and not forbid but permitted and in Cases so requiring enjoyned by God's Law and practised as well as taught by persons of the same function i. e. Priests in the best and purest Ages of the Church as may be seen in the following Quotations The Church of Rome (90) Bellarmin lib. 1. de Cleric c. 20. Sect. Respondeo