this point alone Nor did Campian meane that there was neuer any man that did agree with you in any one of your erroneous points but that there was neuer any house village or citty that did agree with you in your whole faith and religion or made the same Church with you And for the mangling and razing one of Aelfrick's latine epistles wherewith you charge vs first Sir it is not like by this that he saith in his Homily wherewith you say the Epistles agree that there is any thing against vs and if there were know you Sir it is not our fashion to deale soe with authors but if there bee any thing contrary to the Catholique faith we doe what is to bee done publiquely as hauing authority and knowing what wee doe correcting moderne authours in what they erre for ancient authours noting onely what is amisse V. reg indi de correct lib. §. 4. but not razing or blotting out any thing that corner correcting we leaue for such corner companions as shunne the light And soe your principall argument being answeared I goe on to the rest 11. First you tell vs wee are diuided among our selues touching the antiquity and Vniuersality of transubstantiation some deriuing it as you say from the words of Christ some from his benediction before the words some from the exposition of the Fathers some from the Councel of Lateran some from Scriptures some from the determination of the Church where to fill paper and make a shew you repeate againe the same things For what difference for as much as pertayneth to this matter is there betweene the determination of the Church and the Councel of Lateran betweene Scriptures and the words of Christ But to let that goe I say first your phrase of deriuing is improper as you vse it For we deriue our Doctrine by Succession from those men that haue gone before vs by degrees to the Apostles tyme shewing that in all ages and tymes it hath beene taught and beleeued but to speake properly we not deriue but proue the truth of our doctrine out of Scriptures Councels Fathers c. though the deriuation be also a proofe but yet different from that of Scriptures and Councels Secondly you speake very generally and confusedly For whereas there bee diuers things in question betweene you and vs as the realnes of Christ's presence in the Blessed Sacrament and Transubstantiation others among Catholiques themselues as whither or how farr these points may bee proued out of Scripture Tradition c. or by what words or actions this change is made you make no distinction at all of any of these things nor speake any thing certainely or constantly of any of them but runne hopping vpp and downe from one to another now forward now backward that noe mā can tell where to find you but though this confusion of yours cause a little more trouble and length in answearing yet in the end it will discouer your ignorance and vanity the more 12. To begin then with you I would know to what purpose you alleadge our authors in things controuerted among themselues onely eyther now because they are not defined or heertofore when other things then controuerted were not defined though they be since and consequently out of controuersy Doth this difference of our authors make any thing for you noe verily but much against you for their modest manner of disputeing of these things with dew submission to the Catholique Church to whose censure they leaue themselues their opinions and writings their silence as soone as She doth speake is a manifest cōdemnation of your haeretical pride that will stand to noe iudgmēt but your owne and euen those opinions of theirs which you take hold of they virtually retract soe farre as either they may bee any way against the authority of the Catholique Church or in fauour of Haeretiques which are the onely things you seeke Therefore in any thing wherein they may dissent from the common beleefe as they doe not binde vs soe they doe not fauour you But of this I said enough in the first Chapter Though in the authorityes which you heere alleadge there be not much neede of this for either they say nothing against vs or you corrupt them as I shall shew 13. And to begin with Caietan in matter of the real presence you say out of Suarez he taught that these words THIS IS MY BODY doe not of them selues sufficiently proue transubstantiation without the supposed authority of the Church and that therefore by command of Pius V. that part of his commentary is left out of the Romish edition Thus you Where first according to your vsuall liberty of falsifying you put in the word supposed of your owne to make the speech sound somewhat contemptibly of the Church Whereas there is noe such word in Suarez his Latine text which you cite in the margent Secondly you putt in the word Transubstantiation which Suarez there speaketh not of as is euident but onely of the real presence which is a distinct thing though you cōfound them And in that Suarez indeede the whole Schoole of Deuines doe worthily condemne Caietane for saying that those words THIS IS MY BODY doe not sufficiently proue the real presence of our Sauiour's body For singularity whereof Caietan is often noted in matters of such moment is very much to bee condemned in a Diuine therefore Pius V. with great reason commanded that to be blotted out agreeably to the rules praescribed in the Romane index for correcting of books Whereof you complaine much as thinking Caietane somewhat to fauour your side yet you are extreamely mistaken and by alleadging Caietanes authority in this you giue your selfe a wound For though hee doe not giue soe much to the bare words of the Scripture as to be sufficient of themselues to proue the Reality of Christ's presence yet hee saith that ioyning the authority of the Churches exposition of them they are sufficient as he saith in expresse words which your self after cite and yet you can alleadge him for you as you thinke heere and which is more impudency you are not ashamed to say that Caietan denieth the bread to bee transubstantiated by those words For where hath Caietan such a word or euen shaddow of a word You thinke perhaps because in his opinion those words doe not sufficiētly of themselues proue the verity of Christ's presence that therefore they doe not sufficiently cause it but if you thinke soe as you seeme you are much mistakē for those are two different things For example in Baptisme the words I baptize thee c. besides the clensing of the soule from sinne original actuall cause also the remission of the temporall punishmēt imprint a spiritual character in the Soule though these effects cannot bee proued out of the signification of the wordes and soe alsoe a man might say of the forme of the Eucharist the proofe depending vpon the speculatiue signification of
this place then maketh nothing against vs. Thirdly there is noe reason why you should charge vs with changing the word Angelos into angulos For though some may reade it Angulos yet others reade it Angelos and euen two for one For whereas Binius out of whom you your selfe cite this Canon in his last edition of the Councels hath the Greeke text and three seueral Latine translations thereof all these haue Angelos and not Angulos Bellarmine Baronius and almost all other authors reade it angelos and according to that reading answeare that triuiall obiection which your people ordinarily draw from thence against our adoration of Angels and Saints noe way excepting against the word angelos as if that were not the right reading but shewing the sense not to be any way against vs. 5. Is it not then shamelesse dealing in you to make your Reader beleiue that we corrupt the reading left soe faire an euidence to vse your words should be brought against vs whereas we keepe the euidence soe faire and entire in our best editions that were it not for them you would not know what the true reading were you knowing withall that there is noe cause why we should goe about to change the word which is nothing against vs for we forsake not Christ we acknowledge noe angels to be the framers of the world nor chiefe mediators nor that with out them we cannot haue accesse to God These are all haereticall deuices which we together with S. Paul and the Councel of Laodicea detest But as I said before seing you would needs bring this impertinent obiection I wonder why you did not bring it before but heere in this place as if the inquisition had commanded something to be blotted out or the word angeli to be changed into anguli But you wanted matter to fill out your section and therefore you put that in heere and withall to helpe it out yet a little more you tell vs of one Henry Boxhorn a learned professor of Louaine as you terme him and who as you say in your English text being commanded to put the Decree of the Inquisition in execution his hart was smitten and his eyes opened to see the abomination of the Papacy an idol in the temple tyranny in the commonwealth poyson and infection in religion and therevpon became a conuert to the Protestant faith thus you Sir Humphrey but if such matter as this will serue your turne you may haue enough neither need you search corners to find out such obscure fellowes as this Boxhorne whose harts haue beene smitten and their eyes opened you might bring the Fathers of your religion for examples as Luther Caluin Zuinglius Beza Carolstadius and who not for though they might pretend seueral causes yet there was one principal one which consisted indeede in the smitting of their harts with a fiery dart of carnal loue And when they found an Eue to giue them an apple then their eyes were opened and soe it proued also with your freind Boxhorne as I shall heere shew you by a briefe story of his life most authentically related by that graue and holy man Oliuerius Manaraeus of the Society of IESVS in a certaine written treatise wherein he recounteth onely the exāples of his owne tyme and such as he himself knew had become Apostatas from the said Society thus then hee writeth 6. Henry Buxhornich Licentiate of Diuinity and Deane of the church of Tielmond not farre from Louaine did often confesse himselfe to be soe certainely called to the Society that he hath beene heard many tymes to say that he did thinke he should proue a reprobate and be aeternally damned vnlesse he did enter there into and he was wont to say it with soe great feeling that there was noe doubt but he spake it enflamed with heauenly fire But his Mother endeauoured by all meanes to withdraw her sonne from soe good a purpose and indeede preuailed soe farre as to make him differre it from month to month and from yeare to yeare After some yeares falling sicke he was heard by some that euen told it me againe saith F. Oliuerius Manaraeus to repeate and renew his vow but being recouered he went on as before yeilding to his Mothers enticements and concupiscences of the flesh gaue the raines to his sensuality In that tyme the haeretiques sacked and spoiled the towne of Tielmond and killed all that did not either flye or hide themselues heere then the poore Licentiate hidd himselfe in a certaine caue or denne the enemy running round about him on euery side and almost lighting vpon him But being in this daunger he had recourse as he was wont to God and our Blessed Lady renewing his vow nine tymes together and crauing pardon that he had not accomplished the same before which almighty God hearing deliuered him and he magnifying the benefit resolued presently to fulfill his Vow but being againe ensnared by the allurements of his Dalila he did soe long differr it till he became publiquely a sacrilegious concubinary giuing himself soe ouer to his lust that he kept a nest of women in his howse Being then questioned by the Bishop's Vicar he sent away all his women gaue his oath that he would keepe himself within his owne doores as in a prison But he breaking his faith stole away the next night with a great summe of money whereof most did belong to the Church carrying his concubine with him and marrying her afterwards according to the custome of Haeretiques became a Preacher and Minister in Holland A little after endeauouring to reconcile the Lutherans and Caluinists he writ a booke which he called Concord in which he speakes very bitterly of the Society of IESVS calling the religious thereof Esauits he became presently extreame wicked who seemed before endewed with angelical vertues and adorned with admirable sweetnes of manners soe as by word and example he drew many to vertuous courses but now he is become soe vgly to behold as is related and his life soe execrable in Holland that noe man can endure him His mother through the iust iudgment of God hauing beene cause of his perdition was faine to leaue him not being able to endure his cruelty and wicked manners and whereas before she liued in great aboundance she is now become soe poore as to liue vpon almes all crooked and as it were double at Louaine getting what she can by washing and spinning euery man wondering at her and admiring the iust reuenge of almighty God vpon her thus farre this most true and faithfull relation Whereto I may adde one word more which is this that a certaine Apostata Franciscan running away to Breda when it was in the hands of the Hollanders and where this Boxhorne was at that tyme chiefe Preacher and being lodged in his howse and in the next chamber to him and his Woman he heard such kind greeting betweene them that night the one cursing the other and imputing their
Essay of your poore endeauours to make the world see it is noe difficult matter for a meane Lay man to proue the ancient Visibility of the Protestant profession prouoked thereto by a Iesuit's challenge to shew out of good authors that the Protestant's church was visible in all ages before Luther and this you vndertake to doe not onely out of the most orthodox fathers but alsoe out of the Romish Bishops Doctours Cardinals c. This essay of your labours Sir Humphrey is poore indeede not to stand complementinge with you as I shall after shew and for your proofes out of Fathers and other writers in the Romane Church wee shall there also see what ones they are that is either nothing to the purpose or out of Authors branded with the marks of heresy or at least temerity and singularity For the challenge it selfe wherein consisteth the state of the question I say heere that you doe not sett it downe soe truely and fully as you should For you were to shew the Visibility of your Church by naming some who in all ages did professe the Protestant faith as it is now taught and professed in England entirely beleiuing all that is heere beleiued and beleeuinge nothing els that is contrary vnto it Which you might haue done if it could be done out of some good histories without standing vpon proofes of the particular points of doctrine out of this or that author for that was not to the present purpose 5. Neither were it sufficient as you say in your next paragraphe seeing it is confessed on all sides that the faith of Christ in the first age had visible Professours therefore to proue that the Faith of the Church of England is that which was deliuered to the Saints by Christ and his Apostles without farther recitall of succeeding witnesses this I say were not sufficient For the chalenge then which you were now to answeare and controuersy which you were to handle was not soe much of the truth of this or that particular point or of the doctrine euen in generall but of the Church it self which was to deliuer the doctrine and by which we were to come to the knowledge of the truth who the men were that were trusted to keepe the depositū which S. Paul gaue Timothy charge of where the Church was which the same S. Paul calleth the howse of God the pillar and firmament of truth Which was the seede of Christ whereof I say prophecieth and promiseth in the person of God the Father to his Sonne that hee would neuer take away the words of truth from their mouth Hoc foedus meum cum eis dicit Dominus Spiritus meus Isai 59.21 qui est in te verba mea quae posui in ore tuo non recedent de ore tuo de ore seminis tui de ore Seminis Seminis tui dicit Dominus amodo vsque in sempiternum This is my couenant with them saith our Lord. My spiritt that is in thee and my words that I haue put in thy mouth shall not depart out of thy mouth and out of the mouth of thy seede and out of the mouth of thy Seed's seede saith our Lord from this present and for euer Who they bee to whom our blessed Sauiour himself in person and with his owne mouth promised that he would send the Spirit of truth to remayne with them for euer and that himself would be with them to the consummation of the world Soe as this controuersy being of the Church it self which was to be found out by the visibility and succession thereof not soe much by the doctrine it could be no way sufficient to proue that the doctrine of the Protestant church was taught anciently though that can neuer bee proued For as I say the question is not of the doctrine but of the persons Wherein the Iesuit tooke the right way like a wise man and a good scholar to find out the Doctrine which is a thing more spirituall and lesse subiect to the sense by that which is corporall and more subiect to the view of all sorts of men For this is the way that all Scholars in the teaching of all Sciences take to wit to beginne with that which is knowne and euident and by it to come to the knowledge of that which is hidden according to Aristotel's Doctrine 6. And this hath euer beene the way which the holy fathers haue taken eyther in prouing the Catholique faith or disprouinge of heresies Soe Tertullian (a) praescrip cap. 32. lib. 3. car adu Marcio soe Irenaeus (b) lib. 3. cap. 1.2.3 lib. 4. cap. 43.45.46 soe Cyprian (c) ep 52. 76. Optatus (d) lib. 2. aduer Parm. and most of all that great Doctour S. Augustine (e) psal 2. part Don. ep 165. de vtil credend cap. 7. in seuerall places and particularly in his booke de vtilitate credenai where writinge to his freind Honoratus whom he laboureth to draw from the Manichaean heresy and putting case that he did doubt what religion to follow he saith without doubt he were to beginne his enquiry from the Catholique Church Proculdubio ab Ecclesia Catholica sumendum exordium For saith hee whereas there be among Christians many heresies all which desire to seeme Catholiques and call others Haeretiques there is one Church as all graunt if you reguard the whole world refertior multitudine vt autem qui nouerunt affirmant etiam veritate sincerior caeteris omnibus sed de veritate alia quaestio est More full of people and as they that know her for truth more sincere then any other but of the truth it is another question Soe as heere Saint Augustine maketh the first question of the Church it self Which he maketh to bee the first thing that a man that doubteth and seeketh to saue his soule must enquire after leauing the truth of the doctrine to be disputed in the second place praescr cap. 19. The like also hath Tertullian giuing withall a good reason thereof for making this prescription or exception against Haeretiques that we are not to admitt them soe farre as to dispute with them of Scriptures he sayth it is first to be disputed Quibus competat fides ipsa c. to whom faith it selfe belongeth to the which the Scriptures pertaine From whom and by whom and when and to whom that discipline was deliuered whereby men are made Christians For where it shall appeare that there is the truth of Christian discipline and faith there shal be the truth of scriptures and expositions and all Christian traditions soe Tertullian In whose iudgement it is plaine that we are first to seeke the persons that professe the faith that is the Church because there certainely is the truth to be found Which is the course wee Catholiques take and perswade other men to take following the stepps of our Forefathers to wit to seeke out the Visible Church whereas Haeretiques
labours and more wonder that you should desire any fauourable acceptance of them Wherefore it had beene then and is still fitter for you to lay aside any such thought and rather thinke how you can acquit your self to the world of your accounts for these that are past or rather how you shal be able to acquit your self before the iudgment-seate of Almighty God where you will find it another manner of matter then you count of to answeare for one soule much more for soe many as you haue laboured to peruert but because you are not capable of any good aduice of this kind I forbeare to say more heere resting howsoeuer Your welwishing Freind THE PREFACE TO THE Protestant Reader Gentle and iudicious Reader THough in my precedent dedicatory or rather answeare to Sir Humphrey's dedicatory Epistle I haue had occasion to say what is wont to be deliuered by way of preface concerning the occasion intention scope and manner of writing yet because my cheife end next to the glory of God is the good of thy soule I cannot omitt to addresse my self vnto thee in a word declaring on my part the good intention and purpose I haue in this writing and on thine crauing the like acceptance but especially that for thyne owne good thou wilt come to reade and peruse the same not with any preiudicate conceit either of one side or other but rather with an indifferency of mind ready to incline that way that the light of truth shall shew it self Sir Humphrey I confesse hath some things which at first sight may draw away an honest minded man who is not thoroughly acquainted with the fashion of such men of the Ministery as he is ledd by For besids a little learning which in a secular man maketh a great shew as for the increase of his owne glory he toucheth once or twice in his dedicatory the very title of his booke being VIA TVTA A SAFE WAY is a very pleasing thing to many in these dayes wherein men for the most part rather desire to find security in their owne wayes then forsaking them to seeke it where indeede it is to be found But the cheife thing is this that he vndertaketh to proue his intent out of our owne authors calling also both God and Man to witnesse his sincerity in the citation and translation of such and such places as he bringeth Which though it may moue a man a little at the first yet is it not sufficient to praecipitate the discreete Reader 's iudgment and carry it away wholy to the full beleife of what he saith without farther examination especially when he shall vnderstand that such specious titles and faire promises are the common baites of Haeretiques Hilar. de Trin. lib. 6. Of whom S. Hilarius saith that Ingerunt nobis primum nomina veritatis vt virus falsitatis introeat They first set before vs the names of truth that the poyson of falshood may enter in with them And S. Aug. soe well acquainted with their cunning practizes Aug. contra ep fundam cap. 11. saith that the promise of truth which they are continually making is nothing but a vaile to couer their errors or a goodly faire gate for errour to enter in stealingly into the minds of the vnskilfull Which S. Paul himself also witnesseth saying that by sweete speeches and blessings they seduce the harts of innocent and harmelesse people Now for the learning whereof he makes shew whether it be his owne or noe I will not question though I might since some that know him doubt whether he euen vnderstand Latine but presuming that he hath a little because he was once a Scholler of Westminster and after of Christ Church in Oxford being by his Father deputed and putt into the common rode of the Ministery though he be since stept out of it I know not ho w into the way of Knighthood I onely say this that it is farre short of what is requisite for writing of a booke of this kind as shall manifestly appeare besids that though it were a thousand tymes more I may say with the Wiseman Non est Sapientia non est prudentia non est consilium contra Dominum There is noe wisedome noe prudence noe councel against our Lord. But of this I shall not heere say more this being my intent onely in this place to aduise thee soe to come to the reading of this my answeare that thou suffer not thy self soe to bee wholy praeoccupated and ouerswayed from that indifferency which is most necessary for framing a right iudgement of any matter in controuersy With which preparation of minde if thou shalt come and with attention reade but most of all craue the speciall assistance of Almighty God's grace I hope thou shalt not haue cause to repent thee of thy paines Whereto without longer delay I shall heere leaue thee Certaine points to bee considered for the better answearinge of Sir Humphrey's cheife arguments in this Booke Chap. 1. CHAPTER I. 1. WHereas Sir Humphrey after his dedicatory Epistle before he come to the matter setteth downe a part of Pius 4. his bull which is of the forme of oath and profession of faith which according to the Councel of Trent such men are to make as are to be promoted to any Ecclesiastical dignity or benefice which hath care of soules ioyned with it I purpose likewise in this Chapter by occasion hereof to sett downe some few heades which may serue for a generall answeare to most of his arguments 2. The first shal be concerning this very Creede as he calleth it of the Councel of Trent which therefore he is pleased according to the common fashion of his Ministers by way of derision to deuide into 12. points as it were into 12. articles which he and they might with as much reason deuide into 24. but onely that by this fine conceite they would faine make some silly people beleiue that wee Catholiques leaue the old Creede of the Apostles and coyne our selues a new one according to the faith of the Councel of Trent and this hee and his freinds doe often charge vs with To which I say that True it is wee confesse it the points in this forme contained were defined and declared by that Councel and drawne into forme of an oath and profession of faith by Pope Pius 4. but that it is therefore a new Faith or that there bee new articles of beleife wee deny For proofe whereof I demaund of him or his fellow Protestāts who receiue the Nicene Creede as it is sett downe in their booke of common prayer what they thinke of that whether that be any thing els but a profession of faith sett downe by authority of the Church gathered together in a generall Councell approued by the See Apostolique by way of a definition or explication of a point of faith then controuerted by Haeretiques and discussed and declared in the Councel and appointed to bee publiquely professed by all
such as meant to bee counted Catholiques Wherein I would farther know of him what other difference there is but onely that the Creede of Nice was made for declaration of the Catholique faith in the point of the Diuinity of our Sauiour and this of the Councel of Trent for declaration of all these points controuerted by the Haeretiques of these tymes And yet in one thing more they agree that is that as the Arrians of those tymes cried out against that Creede as being new and hauing words not found in Scripture for example Consubstantiation Soe our Protestants cry out against the Trent profession of Faith for the same reasons of nouelty and words not found in scripture as for example Transubstantiation 3. But to come neerer vnto them They allow of the Nicene Creede they will not then I suppose say the Faith therein taught eyther now is or then was new though it were then first declared by authority of any Councel Which if they doe not as indeede they cannot then say I in like sort the profession of Faith sett downe by the Councel of Trent and Pope Pius 4. is noe new Faith but the old Faith of late particularly declared and defined against the haeresies of these tymes I could also in proofe of the same vrge Sir Humphrey with the 39. articles appointed by the authority of the Church of England to bee vniformely taught by all Ministers and which they are to sweare vnto Which articles though they be indeede new coyned as the foundation of a new Church Yet Sir Humphrey being his Mother's Champion will not I suppose yeild her or her doctrine to be new as yet on the other side he cannot deny but those articles receiued some kind of force whereby Protestants were more bound to beleiue and teach them then before From whence I might euidently inferre that a new definition or declaration doth not make the Doctrine new but that ancient doctrine may be newly defined according as new springing heresies shall giue occasion 4. Which being soe it is plaine that all his insulting speeches against the Councel of Trent and Catholique church are but verie smoke and may bee as easily blowne backe vpon Himselfe and his church and that by them hee doth but furnish vs with weapons against himself therein also bewraying his ignorance For whose better instruction if hee be not too wise to learne hee is to know two things in this matter First that we Catholiques doe not call all points of faith howsoeuer taught declared or defined articles as hee seemeth to thinke and the ground of this his errour may bee in that those great maine points of his Churches doctrine called the 39. articles are called by that name of articles But wee call that onely an article V S. Tho. 2. 2. q. 1. ar according to S. Thomas which containeth some speciall reason of difficulty in it self whereby it requireth a particular and distinct reuelacion because it cannot bee inferred or deduced out of any other reuealed truth as for example the point of our Sauiour's resurrection is cleane a different point from that point of his death and passion and this againe from that other of his Natiuity and soe of the rest because each of them requireth a distinct and seuerall reuelacion from the other For Christ might haue beene borne and yet not dye vpon the crosse and hee might haue died and yet not risen the third day from death to life but those other truthes defined by the Church as the vnity of Christ's person against Nestorius the distinction of his two natures against Sergius Pirrhus c. are not to bee called articles because they are sufficiently contained in others and deduced out of them Other Diuines giue other definitions of an article of faith which may also well stand with this of S. Thomas which I follow as the more common but all agree in this that though euery article bee a proposition of Faith yet euerie proposition is not an article of Faith 5. And heerevpon we teach that for articles of faith the Church can make none as she cannot write a canonical booke of scripture but that belongeth onely to the Prophets and Apostles or rather hath beene fully and perfectly performed by them to whom those articles were immediately reuealed by God whereof they deliuered part by writing and part by word of mouth to their posterity the Church Soe as now there neede not any new and particular reuelacions but out of those already made to the Apostles and Prophets which are all laid vpp in the treasury of the Church as a pawne or depositum as S. Paul calleth it other truths are drawne the holy Church and true spouse of Christ euer keeping this pretious treasure with continuall care and vigilancie and dispensing the same faithfully to her Children as neede requireth Whensoeuer any haeretique or other enemy endeauoureth to corrupt or peruert she calling her Pastors and Doctors together to examine the matter being infallibly assisted by that Spirit of truth which our Sauiour promised to bee allwayes with his disciples that is with his Church she declareth what is true and what false as agreeing or disagreeing with or from that doctrine which she hath receiued from her fathers that is Prophets and Apostles vpon whom as vpon a spiritual foundation she is strongly built according to that of S. Paul superedificaii supra fundamentum Apostolorum Prophetarum Ephes 2 20. Built vpon the foundation of the Apostles and Prophets The very words Fundamentum foundation also shewing that her doctrine is not of her owne inuention or framing but grounded on them from whom she receiued it and that she hath not any which she receiueth not from them For as in a howse or building there is not the least stone or peece of timber which resteth not vppon the foundation Soe in the doctrine of the Catholique Church there is not the least point which is not grounded or contained in that which was deliuered by the Prophets and Apostles Commonit aduer haer cap. 27. Which truth Vincentius Lerinensis in like sort deduceth out of the word Depositum vsed by S. Paul to Timothee Quid est depositum saith hee id est quod tibi creditum est non quod a te inuentum quod accepisti non quod excogitasti rem non ingenij sed doctrinae non vsurpationis priuatae sed publica traditionis rem ad te perductam non a te prolatam in qua non auctor debes esse sed custos non institutor sed Sectator non ducens sed sequens What is a depositum it is that which thou art trusted with not that which is found by thee that which thou hast receiued not that which thou hast sought out a thing not of wit that is not of thine owne inuenting but of learning that is which is learnt not of priuate vsurpation but publique tradition a thing brought to thee not brought forth by thee wherein
owne authors and why may not he doe the like to vs for the reason is cleane different They haue noe publique authority which can define what is Faith and what not but that is left not onely to euery priuate Doctour or Minister but to euery priuate Lay man and Woman And though it be true that it is noe conuincing proofe to vrge one particular Protestant Doctor 's authority against another there being not two among them of one opinion wholy much lesse one bound to answeare for the other Yet we are faine and may with good reason vse it because they haue noe certaine rule of Faith wherewith we may vrge them Authority of Church they haue none Scripture they haue indeede but soe mangled corrupted peruerted by translation and misinterpreted according to their owne fancies that as they haue it it is as good as nothing Traditions they haue none Councels they haue not any among themselues nor will stand to ours Consent of Fathers or Schoolemen they care not for Consent of Doctors they haue not among themselues nor can haue without an heade neyther if they had would any man thinke himself more bound by that then by consent of Fathers what then is left but to vrge them with the authority of such as they acknowledge for their brethren But with vs the case is farre different for we haue diuers infallible rules of faith though all with some reference to one principal rule As Scripture in the plaine and literal sense which is out of controuersy tradition or common beleefe and practize of the whole Church Councels either general or particular confirmed by the See Apostolique the authority of that Holy See it self defining ex cathedra though without either generall or particular Councel the common and vniforme Consent of ancient Fathers or moderne Doctours and Schoolemen deliuering any thing vnto vs as Matter of Faith 15. All these six rules of faith we acknowledge wherewith let this Knight or any Protestant in the world vrge vs we flinch not wee doe not deny the authority but are ready to make good whatsoeuer is taught anie of these wayes What folly then is it for a man to stand vrging vs with the authority of any one priuate man who may straggle out from the rest though to goe farther then we neede in such great liberty as wee giue Protestants wee giue them leaue to vrge vs with the authority of any one single Doctour in a point wherein hee is not contradicted by other Catholique Doctours or which other Catholiques doe not wholy disauow What more can a man desire And yet againe though the Knight or any other Protestant should bring such a single author for his opinion yet is there such a maine difference betweene him and them that noe Protestant can iustly pleade that single Catholique author to be wholy of his opinion or beleife in that point to say nothing of others wherein they differ For the Protestant holdeth his doctrine stifly not meaning in any case or for any authority to change or leaue it which is it that that maketh a man properly an Haeretique Whereas the Catholique euer holdeth it with indifferency ready to leaue it whensoeuer the Catholique Church shall determine otherwise Which if Sir Humphrey will be but content to doe wee will beare with all his errours because then they will be soone amended What little helpe then is hee like to haue from Catholique authors or what likelyhoode is there for him to make good his paradoxes or rather his most absurd heresies out of our owne Cardinals Bishops Doctors Schoolemen c. whom he putteth all in the plural number as if the number were to bee very great Whereas God knoweth they come very poore and single as shall appeare and some bee Cardinals of his owne creating only as I shall after shew but this hee doth for credit of his cause though it bee with losse of his owne 16. And all this which heere I say is to bee vnderstood supposing that indeede he cite Catholique authors and cite them truely as heere hee promiseth which promise for as much as concerneth true citing how hee performeth I shall afterwards make manifest heere onely I shall adde a word concerning his authors who he promiseth vs shal bee Catholiques Whereas indeede for the most part they are either knowne Haeretiques or some such men as though with much adoe they may passe for Catholiques as Erasmus Cornelius Agrippa Cassander and the like yet they gaue themselues soe much liberty in they writings as they came to bee noted for it and their works forbidden Of which I will not therefore make any account as noe other Catholique doth But when I come to such authorityes as there be many in this booke I meane to make noe other answeare but that the author is condemned or booke forbidden in the index librorum prohibitorum the table of forbidden bookes Wherein I cannot but note Sir Humphrey's ill fauoured and dishonest dealing in pretending to cite only our owne Doctors and Schoolemen and yet afterwards obtruding such as he knoweth to bee subiect to soe mayne exception and soe to bee by vs disauowed and reiected as incompetent Iudges or witnesses 17. But there is noe other to bee expected at such a man's hands and therefore I will neyther looke for better nor say more of it but by this occasion adde a word or two concerning the Index expurgatorius which soe much troubleth the consciences of these men Which being rightly vnderstood noe man of reason and iudgment can be offended with it For it is nothing but a continuance of the same care which hath beene euer obserued in the Church of God for preseruing of the Catholique fayth and integrity of life from the corruption of Haeretiques and other wicked men who by bookes bring great preiudice both to Faith and manners vnlesse special care be vsed for praeuenting thereof Of the necessity and iustnes of which course there be whole books written by diuers learned Catholique Doctors neyther can any body dislike thereof but onely Haeretiques who indeede find themselues mightily aggreiued therewith as being by this course depriued of a chiefe meanes of spreading their wicked doctrine by books though indeede they haue noe more cause to complaine then Necromancers Iudiciary Astrologers Southsayers Witches Magicians and euen bad Catholiques who publish naughty and lasciuious books for this care of the Church doth extend to all whatsoeuer may be offensiue or hurtfull eyther to faith or good manners 18. But because Sir Humphrey will needs haue it that the bible is also forbidden and the Father's writings appointed to bee corrected and rased I answeare that for the Bible indeede it is not permitted in the vulgar language to euery body without any reguard or distinction of persons as it neuer was nor ought to bee as is well proued by authority of Fathers and reason in the preface of the Rhemes testament But yet it is not soe forbidden but that it
is the true explicacion of this Parable not according to my priuate sense but according to the sense of the holy Fathers and our Blessed Sauiour himself who voutsafed to explicate this Parable vnto vs wherein as you see the Goodman's seruaÌ„ts marke the growing of the cockle soe must you tell vs what Pastors or Doctors did euer note any such thing in any point of our doctrine But heere Sir Humphrey what is to be thought of you that take vpon you to interprete Scripture at your owne pleasure and for your owne ends euen then where our B. Sauiour himself doth explicate his owne parable and meaning thereof What I say may men thinke by this that you will doe els where soe your chiefe gappe or euasioÌ„ for not assigning the person tyme place when our Doctrine began is stopped and the exception remaineth still in full force to wit that you must assigne the tyme place persons or els we acknowledge noe error 7. But you say it is an vndeniable truth that some things were condemned in the primitiue Church for erroneous and superstitious which now are established for articles of Faith this you proue by a place of S. Aug. saying that he knew many worshippers of tombes and pictures whom the Church condemneth and seeketh to ameÌ„d Which yet you say is now established for an article of Faith But by your leaue Sir this your vndeniable truth is a most deniable vntruth For first S. Augustine's tyme was a good while that is about one hundred yeares after the primitiue church Secondly that which S. Aug. condemneth to wit the superstitions and heathenish worshipp of dead and perhaps wicked men's tombes and pictures vsed by some badd Christians is not approued by the Nicene and Trent Councels but the religious worshipp of Saint's images reliques which S. Aug. himself practized Bell. de reliq lib. 2. cap. 4. as you may see in Bellarmine with whoÌ„ alsoe you may find other good solutions of this place which I suppose you cannot but haue seene and consequently you cannot but know that your vndeniable truth is flatly denied by him and all Catholiques 8. Diuers other things as the Primacy of S. Peter Prayer for the dead Iustification Masses Monasteries Caeremonies Feasts Images You say are otherwise now vsed then at first instituted Which for these fiue last to wit Masses Monasteries c. You proue out of one Ioannes Ferus a fryer a man much in your bookes and the books of all your Ministers but not in any of ours but onely the Romane Index of forbidde books And therefore of noe authority or accouÌ„t with vs. For the rest of these points wee haue nothing but your bare word surmize which is but a bare proofe not worth the answearing 9. After this the knight thinketh to come vpon vs another way saying that our owne authors who haue sought the tymes and beginners of our errours as he is pleased to call them confesse an alteration though they doe not finde when it beganne For restraint of Priests marriage he saith that Marius cannot finde when it came in Yet after he bringeth Polidore Virgill saying that Priests marriage was not altogether forbiddeÌ„ till the tyme of Gregory the 7. And this doctrine our knight is pleased to make all one with that absolute forbiding of marriage which S. Paul reckoneth amoÌ„g the doctrines of Diuels For S. Paule's authority it hath beene answeared more ofteÌ„ then the knight hath fingars and toe's and euery child may see the difference betweene forbidding of Marriage generally to all sorts as a thing euill in it self and vnlawfull and forbidding marriage in one particular state or profession to which noe man is bound but is left free whither he will embrace it with this condition or not And this not because it is a thing euill in it selfe but because it lesse agreeth with the holinesse which is required for the exercize of Priestly function For Polydore Virgil it is true he saith as the Knight telleth vs and eueâ— as much more besides as any haeretique can say of that matter but it booteth not that worke of his de rerum inuâ—n â—oâ—â—â—â— being a forbidden booke Conc. Nic. can 3. Carthag 2. can 2. V. Bell. lib. 1. de cler cap. 19. and the thing which he saith most euidently false as appeareth by infinite testimonies but particularly by a Canon of that great Nicene Councel 800. yeares before Gregory the 7. his tyme. And the 2. Councel of Carthage which testifieth it as a thing taught by the Apostles and obserued by antiquity The Knight may find more in Bellarmine for proofe of this point Heere I onely aske how he maketh his authours hange together Marius cannot find the beginning Polydore findeth it and yet both for the Knights purpose forsooth But for Marius his authority it is nothing against vs but for vs. For it followeth by S. Augustines rule that because it is practized and taught in the Catholique Church with out being knowne when it beganne that therefore it is an Apostolicall tradition 10. Another errour as he saith is Prayer in an vnknowne tongue wherein it is to bee wondered saith Erasmus as the Knight citeth him how the Church is altered But Erasmus is noe author for vs to answeare he is branded in the Romane Index Neither neede I say more of the matter it self in this place A third error of ours as he pretendeth is Communion in one kinde for which he citeth Val. twice once saying it is not knowne when it first gott footing in the Church another tyme that Communion in one kinde began to be generally receiued but a little before the Councel of Constance Which I see not to what purpose they are if they were right cited as the former is not For Val. hath thus much When that custome beganne in some churches Val. de leg vsu Euch. cap. 16. it appeareth not but that there hath beene some vse of one kinde euer from the beginning I shewed before Soe Valencia What doth this make for the knight nay doth it not make against him why els should hee corrupt and mangle it Doth not Valencia say he made it appeare that this kind of Communion was somewhat vsed from the beginning and that which he saith of the not appearing when it beganne is not of the Church in general but of some particular Churches Besides for a final answeare I say it is noe matter of doctrine but practice the doctrine hauing euer beene and being still the same of the lawfulnes of one or both kinds as the Church shall ordaine though vpon good reasons the practize haue changed according to the diuersity and necessity of tyme. With all therefore that euer he can doe he can not refute that argumeÌ„t which wee make against him and his that our doctrine is not to be taxed of errour soe long as they cannot shew when where and by whom it beganne as wee can and doe euery day of
by office As for Succession in doctrine to speake properly and clearely the Succession is not to be considered in the doctrine it selfe for that must be alwaies the same but it is to bee considered in the Men. Soe that they succeede one another not onely in place and office but also in the same Doctrine that is holding the same Doctrine which their Predecessors haue held as they hold the same place 3. This premised which cannot be denied I thinke noe man wil be able in all that the Knight saith in this Section to finde soe much as a shaddow of Succession either in person or Doctrine either against vs or for himself Wherefore I shall endeauour onely to discouer his falshood and corruptions in charging vs with ancient haeresies For Latine seruice then that it should be first brought in by Vitalian it is a most strange absurdity for this knight to auerre such a knowne falshood vpon noe other authority then Volphiu's a professed haeretique and who can haue noe other ground but because that Pope liued about the yeare 666. which number is the name of the beast in the Apocalypse though if he that is Wolphius would make a mystery of the yeare wherein S. Vitalian liued I see not why he should take the 666. which was the eleuenth of his Popedome rather then the yeare 655. or 669. which were the first and last yeares thereof which being soe ridiculously false I will forbeare to bring proofes against it least I may giue occasion to any man to thinke that there is any the least likelyhood in it For during those 600. and odd yeares what other Liturgies were there in the Latine Church but Latine of which the very name of Latine Church giueth sufficient testimony if not Latine lett this Knight or his freind Wolphius say what Language was in vse before 4. As for the Osseni whom our Knight would place vpwards towards the Apostles yet after their tyme for he goeth ascendeing vpwards as he saith he is notably mistaken in the tyme. For Epiphanius maketh them one of the seauen Sects which were among the Iewes before Christ's coming For thus hee saith Post relatas Samaritarum superius Graecorum indicatas Sectas septem fuerunt haereses apud Iudaeos ante Christi in carne aduentum In principio cap. 14. Hauing related and pointed out the Sects of the Samaritans and Graecians there were seauen heresies among the Iewes before the coming of Christ in flesh And then reckoning and treating of the heresies in order in the 19. chap. he cometh to this of the Osseni the very title being this Contra Ossenos Sextam Iudaism◠haeresim Against the Osseni the sixt heresy of Iudaisme Besides for the matter I onely say that reading that 19. heresy of Epiphanius which hee citeth the title whereof is Of the Osseni twice ouer and the second tyme yet more attentiuely then the first I could not find any such word as the Knight citeth out of him to wit that there was no neede to make a prayer in a knowne tongue Indeede it was one of Elxais heresies who liued long after in Traian's tyme and whom S. Epiphanius ioyneth with the Osseni that men must not pray towards the East as then was the generall custome of the Church Which error is not to bee compared with the least of a hundred which our Heretiques now adayes maintaine and yet they forsooth make noe matter of because they are not fundamentall 5. For the place of S. Ambrose if a Catholique should vrge him or his Ministers with an authority out of that worke they would make answeare it were not S. Ambrose his and they would fill their margents with citations taken out of our authors Which exception though I might in like sort make yet I doe not because the author is ancient though not knowne nor his doctrine in all things soe currant But for this place the Knight hath soe mangled glossed it yet putting all in a different letter as if they were the author's words that when I came to reade the author and see him soe chāged I beganne to thinke whether that were the place But finding that there could be noe other and that it is like in some words I concluded that this must be it The author then commenting vpon the 14. Chap. of the 1. to the Corinthians where S. Paul speaketh of some that did vse the guift of tongues for ostentation saith thus Hi ex Hebraeis erant qui aliquando Syra lingua plaerumque Hebraea in tractatibus aut oblationibus vtebantur ad commendationem gloriabantur enim se dici Hebraeos propter meritum Abrahae These were of the Hebrews who sometymes vsed the Syriack but most part the Hebrew in their treatises that is speaches or exhortations or Oblations for ostentation For they did boast that they were called Hebrews for the merit of Abraham These are the words of the author truely reported and truely translated Whereas the knight put this praeface that there were certaine Iewes among the Graecians as namely the Corinthians which words are not in this author Then he goeth on thus who did celebrate the diuine Seruice and Sacraments c. Whereas in the author there is neither the word celebrate nor the word diuine Seruice much lesse the word Sacraments all that hath any shew of a thing like is that word oblationibus which signifieth offering whereof some may be made by Lay men and women as the Puritane Ministers finde full oft to their profit without any celebration or Sacraments the word tractatibus signifieth speaches or exhortations by word or writing and soe S. Aug. calleth the expositors of Scriptures tractatores de doct Chr. Vinc. Lirin aedu haere cap. 27. Lastly whereas the author declared the end for which they vsed those tongues to wit for ostentation bragging that they were Hebrewes for the meritt of Abraham this knight leaueth all that out and putteth in these words of his owne which the common people vnderstood not as if they were the author's words Now though this authority doe not import much either one way or other yet a man may by it see the honesty and fidelity of this knight who in all this sentence which he maketh 9. lines in his booke he hath not one word right cited but onely these Sometymes in the Syriacke and most commonly in the Hebrew tongue which being taken alone what sense can they haue and yet how many lines a man is faine to write to lay open his naughty dealinge 6. Another point of our doctrine to wit transubstantiation hee draweth from the Haeretiques Heliesaitae which fained a twofold Christ one in heauen another in earth out of Theodoret. And from one Marcus an Haeretique who by his inuocation ouer the Sacramental cupp as the knight saith caused the wine to appeare like bloud out of S. Irenaeus And lastly from the Capharnaits in Christ's tyme out of his owne braine and soe cōcludeth our Succession in
Popes one succeeding the other in place and office exercizing the same authority and iurisdiction in the sight of the whole world Now out of this personal Succession we Catholiques draw a most firme argument of Succession in faith and beleife as hee calleth it as the holy Fathers haue euer done against Heretiques of their tymes Which soe long as it standeth good it is in vaine for Sir Humphrey and such men to cry out that wee haue noe Succession in doctrine Lett them shew when where in what Popes tyme and by whom it was interrupted or broken of or els they say nothing And soe leauing him to find that out I passe to another Section Chap. 8. Of the 8. Section entituled thus The testimonies of our aduersaries touching the antiquity and Vniuersality of the Protestant faith in generall CHAPTER VIII 1. THe title of this Sectiō promiseth much and the beginning of the Section it self much more For in it he saith that if the Church of Rome doe not plainely confesse the antiquity of his Church his Tenets and the nouelty of her owne if she doe not proclaime the Vniuersality of the Protestant faith and confesse it both more certaine and safe hee will neither refuse the name nor punishment dew to haeresy Which how bold and vnlikely an aduenture it is I presume there is noe man of iudgment be hee neuer soe much freind euen to Sir Humphrey himself that doth not at the very first sight perceiue how shamelesse and impudent it is I doubt not but vpon a little examination I halbee able euidently to declare and consequently how truely both the name and punishment of haeresy is dew vnto him euen by his owne doome Wherein I shall craue thine attention Good Reader that perceiuing how well and truelly hee performeth this promise soe great and vpon soe hard conditions Voluntarily vndertaken in case of not performance thou maist frame a right iudgment of the whole booke by this one chapter And as thou findest him to deale heere soe to thinke of his dealing els where But not to say more I come to the triall of the matter 2. Hee pretendeth then to bring the testimonies of our authors or to speake in his owne phrase the confession of the Church of Rome touching the Antiquity and Vniuersality Certainety and Safety of his faith which whosoeuer heareth would hee not expect the man should bring some definition of a Councel approued or some Decree of the See Apostolique for that onely is the confession of the Church of Rome would not a man expect he should bring some few authors two or three at least acknowledging all these points or some one author for each point or some one author at lest for some one of them surely he would And yet doth the Knight nothing of all this he bringeth not one author I say not one for the Vniuersality or ātiquity c. of his Church Though if he should haue one two three or ten men it would not be sufficient for him vnlesse he haue the authority of the Catholique Church or Church of Rome For that is it which he promiseth But lett vs heare what he saith 3. In all this Section he bringeth onely three Catholique authors Adrian Costerus and Harding for the three seueral points of Transustantiation Communion in one kind and priuate Masse as he calleth it in this manner Hee saying of himself that when Protestants accuse vs of adoring the elements of bread and wine we excuse it by saying we adore it vpon condition and for that end bringeth these words of Adrian Adoro te si tu es Christus I adore thee if thou bee Christ Soe of Communion in one kind when they accuse vs of taking away the cupp from the Layity we excuse it and thereto hee bringeth Costerus saying that Communion vnder one kind was not taken vpp by the commandement of the Byshops but it crept in the Byshops winking thereat Thirdly when they accuse vs for our priuate Masses contrary to Christ's institution we excuse it and for that end he bringeth these words of Doctor Harding It is through their owne fault and negligence whereof the godly and faithfull people since the tyme of the primitiue Church haue much complained These three be all the authors he hath and this all he saith out of them in which any man may see whether there bee a word or shadow of a word for the antiquity or Vniuersality of the Protestant faith in generall as the title of his Section goeth 4. I say nothing heere of the man's notable cunning and falshood in pretending making his Reader beleeue as if we did excuse our selues in those things whereof they accuse vs whereby wee might seeme to acknowledge some fault whereas there is noe such matter in the world nor one word spoken by any man by way of excuse as shall appeare For noe Catholique but scorneth an excuse in matter of his beleife though for life some may haue some what which may neede excuse though in that case we teach an humble confession to bee the best excuse 5. But to come now to the matter lett vs heare what it is these authors say Adrian as he telleth vs excuseth our adoration of the elements of bread and wine because we adore it vpon condition if the consecrated bread bee Christ the Latine words of Adrian in the margēt are these Adoro te si tu es Christus Which words indeade Adrian hath but they are very different from Sir Humphrey's English as any man may of himself see and spoken by Adrian vpon a very different occasion as I shall now shew Hee then disputing whether a Iudge may without sinne wish he might lawfully giue iudgment against iustice and bringing arguments pro and con as Diuines doe for the affirmatiue he bringeth this That the deformity of the sinne is taken away and cleared by the cōdition which is added which hee farther proueth by two arguments the one that the Councel of Constance doth excuse ignorant people adoring an vnconsecrated host because this condition is tacitely implied if the consecration be rightly made the other that all Doctors agree that a man may auoide perplexity betweene idolatry and disobediēce when the Deuill soe transfiguring himselfe as to seeme Christ commandeth one to adore if vpon condition he adore thus I adore thee if thou be Christ This is what Adrian hath Wherein first any man may see he speaketh nothing of his owne opinion but of others and that by way of dispute only Secondly the condition which is tacitly implied in the adoration of an vnconsecrated host according to the Councel of Constance is not that which Sir Humphrey putteth to wit if the consecrated bread bee Christ but this other if it bee righty consecrated which is cleane another matter for his condition euer supposing a right consecration maketh doubt whither Christ be there or not which is most false the other condition maketh noe doubt of that but
bragge for from the tyme you haue begunne to be against it you are not of it And soe much for that 18. Now for these points of Doctrine by you named wherein you agree with vs and which you hauing no Succession of your owne you cannot haue it by any other meanes but by and from vs which therefore are ours and not yours we doe not question you for your antiquity and vniuersality but for these other points wherein you disagree as when you deny the doctrine declared by the Councel of Trent when you deny our seauen Sacraments deny the truth of one of these two Sacramēts to wit the real presence of our Sauiour's body bloud necessity efficacy of the other to wit Baptisme Deny our canon of scripture our number of Councels our traditions c. For this is your faith properly as you are a distinct company or Church Shew your doctrine in all these points that is your deniall of them to haue beene anciently and vniuersally taught or euen before Luther's tyme and you haue said something which you not doing I cannot but wonder to see you soe silly and senselesse to vse your owne words as to thinke you haue said something to the purpose We aske you the antiquity of your doctrine that is wherein you disagree from vs and you answeare vs with the antiquity of soe much as agreeth with ours which is to answeare vs with the antiquity of our owne You haue beene pleased to shape your selues a religion out of ours and you pleade the antiquity of ours But that will not serue your turne that shape which you giue it is the forme and essence of your religion soe long then as that is new your religion is new Neither can you say the same of our points defined in the Councel of Trent as you seeme to say by asking Where our Church was◠where our Trent doctrine and articles of the Romane Creede were receiued de fide before Luther this you cannot likewise say to vs for the defining made not the Doctrine new but bound men by authority of a Councel to beleeue what they did beleeue plainely by tradition Vinc. Lerin cap. 32. as Vincentius Lerinensis saith that the Church by the decrees of her Councels hath done nothing els but that what she had before receiued by tradition onely she should also by writing consigne to posterity Nec quicquam Conciliorum suorum decretis Catholica perfecit ecclesia nisi vt quod prius a maioribus sola traditione susceperat hoc deinde posteris etiam per scripturae chirographum consignaret Of which see more in the first chapter heere 19. After this you aske againe if your doctrine lay inuolued in the bosome of the Romane Church which say you no Romanist can deny if it became hidden as good corne couered with chaffe or as fine gold ouerlayed with a greater quātity of drosse whether it must bee therefore new and vnknowne because the corne was not seuered from the chaffe the gold from the drosse before Luther's tyme and then you bid vs because we call your Doctrine nouelty to remoue the three Creeds the two Sacraments the 22. canonical books the 4. first generall Councels apostolical traditions and see whether our Church wil not proue a poore and senselesse carcasse This is your learned discourse Sir Humphrey to which I answeare asking First what Romanist doth acknowledge your doctrine to haue layen inuolued in the bosome of the Roman Church Did euer any man write soe did euer any man say soe vnto you nay what Romanist hath euer forborne vpon occasiō offered to deny and deny it againe you teach not onely those bee two but that there be but two Sacramēts which what Romanist euer acknowledged to haue beene taught in the Romane Church one of your Sacraments is an empty peece of bread and a supp of wine which what Catholique will euer say was Taught in the Romane Church you allow 4. Councels and but 4. you allow 22. books of canonical Scripture and but 22. will any Catholique euer allow this to haue beene Catholique doctrine take away your but and then it may passe but then you take away your religion But heere is one thing that giueth mee much cause of wonder which is that you talke of traditions as distinct from Scripture which is a thing that I did little expect from a man of your profession and I euer tooke you to be soe fallē out with them that you made the denial of them a fundamental point of your Religion and that therefore you would not endure the word traditions euen in holy Scriptures where it might be taken in a good sense but alwaies translated or rather falsifyed it into ordinances though both the Latine and Greeke word did signify traditions most expresly But this your allowing of traditions is not a thing that I reprehend in you though some Puritane Ministers may perhaps not let you passe soe gently with it but that that followeth to wit that you should bee soe vnaduised as to acknowledge your Church or Doctrine which you simply and confusedly take for the same being very different as I haue often said to haue beene inuolued in the bosome of the Romane Church and to haue become hidden like good corne couered with chaffe and like gold couered with drosse till Luther's tyme and yet to say that it was visible before that tyme is the corne seene when it is couered with chaffe the gold when it is couered with drosse Answ to Cooks rep ep dedicat nu 20. 20. My Lord Cooke shewed himself somewhat wiser when asking himself the question which we aske you to wit where your Church was before Luther he answeared it made no great matter where it was soe hee were certaine it was confessing thereby that his Church was indeede inuisible but yet in being which because it seemed hard to perswade any man he brought a fine similitude of a wedge of gold dissolued and mixed with brasse tinne and other mettalls which he said did not therefore loose his nature but remained gold though we could not determine in what part of the masse it was contained This was somewhat more like for a man by such a similitude to goe about to proue that a Church might subsist inuisibly for the which neuerthelesse a Catholique Diuine told him his owne very soundly but for you Sir Knight to proue the Visibility of your Church by such a Similitude it were not to be beleeued vnlesse a man did see it in print You labour to proue your Church to haue beene visible before Luther's tymes and yet you confesse her to haue begunne her Visibility by Luther for thus you aske was there noe good corne in the granary of the Church because for many yeares space till Luther's dayes it was not seuered from the chaffe to seuer the corne from the chaffe wherewith it was couered is to make it visible if then Luther did first seuer it he
first made her visible which is that we desire And soe Sir you haue spunne a faire threed You would faine make your Church visible before Luther and you make it inuisible you looke well about you meane while Now that which you say next of taking away the 3. Creeds which you professe two Sacraments 4. Councels and 22. booke of Scripture without which our Church would bee a poore senselesse carcasse is most foolish for who doth speake of taking them away who doth say they are yours you will not say your selfe but you had them from vs What then doe you talke of taking them away and whereas you are bold to say that wee now stile them chaffe and new haeresies it is to shamelesse an vntruth for any man to tell but your selfe and therefore deserueth noe other answeare but that it is SIR HVMPHREY LIND'S you vnderstand my meaning Sir 21. One little thing more there is in this Section which is that whereas some of ours haue termed your religion negatiue in reguard it consisteth most in denyall of such things as we teach as they may well call it you would retort that terme vpon vs because wee deny many things which you affirme But this is not a matter of any moment For they who call your religion negatiue doe not meane that you doe not teach any positiue erroneous point but that most of your doctrine I meane that which is properly yours not taken from vs is negatiue and euen those affirmatiue propositions which you teach if you teach any are but contradictions of other things which we teach are not or may not be done In which respect they may be also called negatiue But for ours it is nothing soe for it consisteth of positiue points deliuered not by way of opposition or denyal for it was before all haeresy though it is true that it hath many negatiue propositioÌ„s and praecepts Besides out of euery positiue point a man may inferre the contrary negatiue Which yet maketh not that a negatiue as you doe in some of those propositions which you alleadge for example you make this a negatiue point that we deny the substaÌ„ce of bread to remaine after coÌ„secration whereas that is onely a negatiue inferred out of this positiue that the substance of the bread and wine is chaÌ„ged into the body and bloud of our Blessed Sauiour which is our doctrine euer was before any haeresy arose but an haeresy arising to the contrary as that the substance of bread remaineth after consecration the Church out of that positiue point deduceth this negatiue that the substance of breade doth not remaine for destruction of that haeresy But of this there is enough and of this whole SectioÌ„ wherein the Gentle Reader may see whether you Sir knight doe not deserue the name and punishment of an Haeretique by your owne Doome not hauing proued either the antiquity or vniuersality or certainty or safety of your Protestant faith out of any author of ours or euen of your owne or any shew of reasoÌ„ or said any thing to the purpose though you haue taken more liberty to abuse those three authors which you alleadge vtter such grosse falsityes then I doe not say honesty but eueÌ„ shame would giue a man leaue but which is most to bee wondered you haue laboured to proue the visibility of your Church by such similitudes as proue the contrary Which is not any praise of goodnes for you intended it not but an argument of the necessity whereto you were driuen by the badnes of your cause and a dispraise of your iudgment in that you see not what you say Of the 9. Section The title whereof is this The testimonyes of our Aduersaries touching the Protestant and the Romane faith in the particular CHAPTER IX 1. OVR Knight hauing promised to proue the antiquity and vniuersality of his faith and nouelty of ours in generall by the testimony of our owne authors Church and performed it brauely forsooth as hath beene shewed in the former chapter he professeth now in this ninth Section Chap. 9. to proue the same in like sort out of our authors in diuers particular points as iustification by faith onely the Sacrament of the Supper and Doctrine of transubstantiation Priuate Masse c. treating euery one heere ex professo and seuerally in distinct paragraphes whose methode I shall also follow in answearing of him §. 1. Of Iustification by faith onely examined 1. This point of his Protestant iustification by faith onely the Knight proueth as hee saith out of a booke published in Anselmes tyme which is called Ordo baptizandi visitandi c. Of which he citeth two or three seueral editions to fill vpp the margents with quotations and to authorize the booke more he telleth vs that Cassander saith it is obuious euery where in libraries Out of this booke he citeth a whole page and a halfe which I list not heere stand writeing out but onely I will take the worst word in it all that is which may seeme to make most against vs and for the Knight which is this the Priest is appointed to aske the sicke man whether he beleeue to come to glory not by his owne merits but by the merits of Christ's passion and that none can be saued by his owne merits or by any other meanes but by the merits of his Passion to which the sicke man was to answeare I beleeue Wherevpon the Priest gaue him councell to putt his confidence in noe other thing This is the vtmost he can say out of this booke and what is all this to the purpose For first the knight doth not shew vs any authority for this booke or that S. Anselme had any thing to doe with it nor telleth vs of any ancient edition before the yeare 1556. but onely a mention thereof by Cassâ—â—der a classical author indeede and of the first classe in the index librorum prohibitorum in an appendix alsoe to a forbidden booke falsely called Io. Roffensis de fiducia misericordia Dei then which hee could haue said nothing more to disgrace it 2. Besides he telleth vs that the Index expurgatorius of the Spanish Inquisition willeth those words of comfort as he calleth them spoken by the Priest to be blotted out which were answeare enough seing the knight is to bring vs authority which we may not except against as I told him in the first Chapter And this very alleadging of the Index expurgatorius is a manifest proofe that it is sett out and corrupted by Haeretiques in fauour of their owne doctrine De corrâ—ct lib. §. 3. 4 For otherwise the Inquisitors can not meddle with it or any other author sett out before the yeare 1515. to change or blott out any thing therein but onely where a manifest error is crept in by fraude of Haeretiques or carelesnes of the Printer Thirdly and principally I answeare that there is nothing in this that doth not stand very well being
rightly vnderstood with the Catholique faith which we now professe For heere is nothing but what I shewed before out of Bellarmine Lib. 5. de iustif cap. 7. prop. 3. to wit that in reguard of the vncertainty of our owne iustice that is whether we be iust or noe and for the peril of vaine glory it is most safe to putt our whole confidence in the Sole mercy and benignity of GOD. Which word Sole doth import confidence in that and in nothing els With which it may stand very well that men in the fauour and grace of God may doe works meritorious of increase of grace and glory which is the controuersy betweene Vs and Haeretiques For men may bee in grace and not know it they may doe those good works and yet not know that their works haue that supernatural goodnes purity of intention and other perfection which is necessary to make it meritorious all which makes vs vncertaine whether we merit or not though we be neuer soe certaine that if our Workes be such as they should bee they are meritorious And to this purpose is the discourse of the Councel of Trent in the end of the 16. Chapter of the 6. Session where hauing explicated the meritt of good works and reward dew vnto them it hath these memorable words to stopp the mouths of all insulting Haeretiques Absit tamen vt homo Christianus in seipso vel confidat vel glorietur non in Domino God forbid that any Christian man should trust or glory in himselfe and not in our Lord. What more then is there Sir Humphrey in that booke which you alleadge then heere is in Bellarmine and the Councel of Trent or which may not be easily explicated to this sense And all this answeare is supposing you cite your author true for I haue not seene him nor doth it soe much import to see him But if it bee not against vs why will you say doth the Inquisition correct it I answeare not for the doctrine but for the doubtfulnes ambiguity of the words which being not rightly vnderstood might endaunger the lesse wary Reader 's fall into your Lutheran errour of deniall of all meritt of good works which was neuer intended by the author though it may bee he might speake securely in those dayes where there was no thought of any such haeresy But how soeuer the booke is not of any knowne good author and it hath been printed and reprinted now in this tyme of haeresy by Haeretiques and therefore may well fall vnder the Inquisition's correction as giuing iust cause of suspition that they thrust words in for their owne purposes What poore authority is this then for you to build vpon Wherefore to begin well you haue wholy failled in the proofe of your first point of iustification producing but one onely place and that of noe speciall good authority as you alleadge it out of Cassander and euen nothing against vs If then you begin soe well with iustification how are you like to iustify your self in the rest of your points which follow to which I now passe The Knight's 2. §. Of the Sacrament of the Lord's super as he speaketh and the Doctrine of transubstantiation examined §. 2. 1. HE beginneth this § with a praeamble concerning his Churches Baptisme which he saith noe mā will deny to be the same substātially with that of the Primitiue Church and that our salt spittle and other caeremonies doe not transsubstantiate the element nor want of them enforce rebaptization Which serueth for nothing els but to shew the man's folly and vanity for what Catholique did he euer heare speake against the Validity of the Sacrament of Baptisme administred in dew matter and forme and with intention of doeing what the Church doth though the Minister were neuer soe much Haeretique Iew Turque or Infidell or affirme that the caeremonies therein vsed did cause any transubstantiation of the water or that for the want of them the party were to be rebaptized noe we say none of these things but onely that they that administer this Sacrament without these caeremonies euer vsed in the Church from the Apostles tyme vnlesse in case of necessity doe cōmitt a great sinne as Protestants doe and the more because they omitt them out of an haeretical contempt Which notwithstanding the Baptisme is auaileable 2. But letting this passe the knight cometh to the Sacrament of the Eucharist wherein he triumpheth mightily about a certaine Homily of one Aelfricke an Abbot heere in England about the yeare 996. Which he saith was approued by diuers Bishops at their Synods and appointed to bee read publiquely to the people on Easter-day and two other writings or Epistles of the same authors one to the Bishop of Sherborne the other to the Bishop of Yorke The words of the Homily are these as he citeth them out of D. Vsher. There is a great difference betwixt the body wherein Christ suffered and the body which is receiued of the faithfull The body truely that Christ suffered in it was borne of the flesh of Mary with bloud and with bone with skin and with sinewes in humane limbs with a reasonable Soule liuing and his Spiritual body which nourisheth the faithful Spiritually is gathered of many cornes without bloud and bone without limbs without soule and therefore there is nothing to be vnderstood bodily but Spiritually c. Thus farre the authority or words of this author wherwith Sir Humphrey maketh much adoe spending 2. or 3. leaues in it 3. To which I answeare first for his Synods that it is strange hee nameth not any Synod nor any author or place where any such is extant For the Councels I haue examined them and yet doe not find any Synod held in England about that tyme or any thing of that nature handled Lett him name the Synode and bring the words I doubt not but we shall find a sufficient answeare therefore to let his Synods alone for the present we come to Aelfrike whom I haue not also seene nor can find soe much as named in those books which haue most of our Catholique authors both moderne and ancient saue onely by Harpsfield in his history where I find also noe more but that the Berengarian haeresy beganne some what to bee taught and maintained out of certaine writings falsely attributed to Aelfricke this is all and therefore cannot say soe much in confutation of this place as it is like might be said if a man did see the author himselfe and not set out or translated onely by Haeretiques but yet I trust I shall say enough euen out of Dr. Vsher who citeth the Latine in the margent to shew Sir Humphrey's bad dealing and to satisfy any indifferent Reader 4. First you Sir Humphrey to turne my speech to you I say that Aelfrick was a Catholique author and deliuereth nothing but Catholique doctrine in this Homily or place by you cited which a man may proue euen out of your selfe For
the words the presence of Christ depēding vpon their efficacy which they haue by the institution of Christ as they are the forme of this Sacrament which might bee separated frō the signification though de facto it be not Caiet in com 3. p. q. 75. a. 1. And soe Caietane though hee thinke not the bare signification of the words without the authority of the Church sufficient to proue the presence of Christ's body in the Sacramēt yet he doubteth not to affirme with the Councell of Florence alleadging the very words thereof quod ipsorum verborum virtute substantia panis in corpus Christi substantia vini in sanguinem conuertuntur That by the power of the very words the substance of the Bread is turned into the body of Christ and the substance of the wine into his bloud Soe as Caietan is nothing for you but very much against you 14. But yet you goe on confidently telling vs that you will produce Cardinals Bishops and Schoolemen to testify that there are noe words in scripture to proue transubstantiation Secondly that those words This is my Body are not of the essence of the Sacrament Thirdly that the ancient Fathers did not beleeue the substance of the Sacramental bread to bee conuerted into Christ's real flesh Fourthly that transubstantiation was not beleeued de fide aboue 1000. yeares after Christ Which fower points how well you proue I must now see Sir Humphrey First noting by the way that though you sett them downe seuerally as if you meant to proue them in order one after another bringing one Cardinal one Bishop and one Schooleman at least for euery one yet you neither obserue order nor soe alleadge authors as shall appeare Though for the first of your 4. points you neede not many authors if you adde the word expresly thus that there bee no words in scripture to proue transubstantiation expresly Which word if you putt in your proposition may passe for true if not it is false and without author For though all Catholiques saue onely Caietan agree that the words of consecration of themselues proue the reality of Christ's presence yet all doe not soe agree that of themselues they proue Transubstantiation For some thinke they might bee verified though the substance of bread should remaine together with Christ's body Yet all agree that out of the words as they are vnderstood by the Church transubstantiation is also proued You might therefore haue spared Gabriel's authority which you beginne with in these words How the body of Christ is in the Sacrament is not expressed in the canon of the bible Which I would haue spared also but because I meane to lay open your falshood in alleadging the same by halfes Cab. lect 40. For thus hee saith Notandum quod quamuis expresse tradatur in scriptura quod corpus Christi veraciter sub speciebus panis continetur a fidelibus sumitur tamen quomodo sit ibi corpus Christi an per conuersionem alicuius in ipsum an sine conuersione incipiat esse corpus Christi cum pane manentibus substantia accidentibus panis non inuenitur It is to be noted that though it bee expresly deliuered in Scripture that the body of Christ is truely contained vnder the species of bread and receiued by the faithfull yet is it not soe expressed how the body of Christ is there whither by conuersion of any thing into it or whither it beginneth to bee there without conuersion or turning the substance and accidents of bread remayning In which saying of Gabriels as you left out the former part because it made clearely against you soe you might also haue left out the later as making nothing against vs as is euident of it selfe without farther declaration 15. Your next author is Cardinal de Aliaco who you tell vs thinketh it possible that the bread might remayne with Christ's body and that it is more easy and more reasonable to conceiue Whereto I answeare what then what is this to your purpose if you were a Lutheran you might haue a little colour but seing you are a Caluinist or Protestant or some such I know not what it maketh nothing at all for you not euen in shew But bee you Caluinist Protestant Lutheran or what you will it maketh not for you Suppose that may be possible more easy c. What is that to our purpose that is not matter of faith for Faith doth not stand teaching metaphysicall possibilityes or impossibilityes what may bee or not bee but what is or is not and which is chiefly to bee considered though this author thinke that way more possible and more easy to be conceiued according to humane capacity yet euen heerein hee preferreth the iudgment of the Church before his owne as his very words by you cited doe testify For he saith that it is more easy and more reasonable to conceiue if it could accord which the determination of the Church But what is this authority to you Sir Humphrey Which of your 4. points doth it proue Doth it say that transubstantiation is not proued out of Scripture or that the words THIS IS MY BODY is not of the essence of the Sacrament and soe of the rest not a word of all these By which it is plaine you onely looke to say somewhat but care not what 16. After this Cardinal you bring Bishop Fisher whom you might better haue called Cardinal Fisher then some others whom in this booke you call Cardinals For he was created Cardinal indeede though hee had the happines to receiue the Lawrel and purple Robes of Martyrdome in heauen before he could come to receiue the honour of his capp and Scarlet robes of his Cardinalship heere on earth But you say out of him that there bee noe words written whereby it may be proued that in the Masse is made the very presence of the body bloud of Christ You cite him in English and though in the margent you put the Latine a little more truly whereas you say in the English in the Masse the Latine is in nostra Missa in our Masse wherein you shall find some difference in this place yet you putt the whole sentence soe lamely that a man would thinke the Bishop by your citing him to be quite of another mind then hee is For you would make one thinke he did not beleeue the real presence could bee proued out of scripture Io. Roffen cont captiu Babylo c. 4. Whereas the 4. Chapter of the Booke heere cited is wholy imployed in proofe thereof against Luther out of the very words hoc est corpus meum this is my body by which hee destroyeth Lutheran companation and consequently establisheth our transubstantiation and teacheth plainely both there and throughout this whole booke that Christ himselfe did change the bread into his owne body and this out of the very words of scripture but in this 10. chapter which you cite he proueth that the true sēse of the
translate them But because your intent in this place is to proue out of this Doctor that the consecration is performed not by the words of Christ but by his blessing for els I see not what you should ayme at I will bring you a place out of himselfe expressely to the contrary which is this Tolle verba Christi non fiunt Sacramenta Christi Odo Cam. exp in can Miss dist 3. Vis fieri corpus sanguinem appone Christi sermonem Take away the words of Christ and take away the Sacraments of Christ Wilt thou haue the Body and bloud of Christ made put thereto the word of Christ In which words he sheweth that all the Sacraments of Christ are performed by words soe as without words they are not Sacraments as the Catholique Church teacheth And in particular that in the Sacrament of the Eucharist the worde of Christ is that whereby the bread and wine is changed in to his body Of which change and matter he speaketh most plainely a little before in this manner In specie panis vini manducamus bibimus ipsam substantiam corporis sanguinis subijsdem qualitatibus mutata substantia vt sub figura sapore prioris substantiae facta sit vera substantia Christi corporis sanguinis In shew of bread and wine we eate and drinke the very substance of the body and bloud vnder the same qualities the substance being changed that vnder the shape and tast of the former substance the true substance of Christ's body and bloud bee made Which words are no lesse euident for proofe of the reality of Christ's presence and change of the bread and wine into his Body and Bloud or transubstantiation then the other are for proofe that the change is made by force of the words Which declare what his meaning is in those words which you alleadge for the blessing as if that did cause this change For he as many other Fathers and Doctours call the very forme of consecration a benediction both because they are blessed words appointed by Christ for soe holy an end and because they produce soe noble an effect or because they are ioyned alwayes with that benediction and thanks-giuing vsed both by your B. Sauiour in the institution of this holy Sacrament and now by the Priests in the Catholique Church in the consecration of the same You haue then Sir Humphrey gotten as little by Odo as by any of the rest 20. But after all these authors you putt one in the rere who must make amends for all that the rest haue failed you in and that is one Christophorus de Capite fontium Arch Bishop of Caesarea in his booke de correctione theologiae Who indeede speaketh plainely for you in behalf of the blessing against the words of consecration if you cite him truely as a man might well make doubt if the author were otherwise allowable but because he is not I doe not soe much as looke in him but remitt you to the Romane Index where you shall find his booke by you heere cited forbidden which may be answeare enough for you and euen the arrogancy of the title sheweth it to deserue noe better a place for it is entituled de necessaria correctione Theologiae scholasticae As if he alone were wiser then all others Schoolemen putt together Besides in the words cited out of him by you in this place there is a grosse historical error which euery man may perceiue at the very first sight to let passe his theologicall errours and it is in this that he saith that in that opinion of his both the Councel of Trent and all writers did agree till the late tymes of Caietan as if Caietan were since the tyme of the Councel of Trent Whereas indeed he died aboue a Dozen yeares before the first beginning thereof And withall you doe not marke how in citing this place you are against your self For whereas you make Cardinal Caietan and this Archbishop of Caesarea your two champions against the words of consecration as if they did both agree in the same heere this Archbishop saith quite contrary that all are for him but onely Caietane Whom then shall we beleeue you Sir knight or your author 21. Now though you thought to conclude with this Christopherus a capite fontium as being a sure card yet cannot I omitt though after him to answeare heere a certaine authority which you bring before somewhat out of season out of Salmeron telling vs that he speaking in the person of the Graecians deliuereth their opinion in this manner For as much as the benediction of the Lord is not superfluous or vaine neither gaue he simply bread it followeth that when he gaue it the transmutation was already made and these words this is my body did demonstrate what was contained in the bread not what was made by them Whereto I answeare first that you mistake your termes when you call this an Opinion which is an errour of the Graecians Secondly I might answeare that this is not Salmeron's authority whom you seeme to cite but doe not indeed you citing onely for authour a french Huguenot called Daniel Chamier who also citeth those words out of Salmeron but without any the least mention of the place where they may be found Soe as Salmeron's works making 7. or 8. good volumes to looke for such a place as this without any light or direction is almost as good as to looke for a needle in a bottle of hay Yet I did looke in that part of his workes which treateth of the B. Sacrament where I thought it most likely to find this place but found it not Which notwihstanding I will not say but it may bee there for it is true that there haue beene some Latine authors that haue held that our Sauiour himselfe did consecrate not by those words but either by other words V. Suar. 3. p. to 3. disp 58. Sect. 1. seq or by the power of his owne will without any outward signe or by some outward signe other then words or by these very words twice spoken Into some of which Doctrines it is like some Graecians might fall being soe prone to erre as they haue beene these later ages V. Aund though in other authors I doe not find this errour of theirs of the benediction before the words but rather the contrary Suar. 3. p. to 3. disp 58. Sect. 3. that these words this is my body wherewith Christ did consecrate are not now sufficient to consecrate without certaine prayers coming after in the Canon of the Masse appointed by the Church But of this it maketh not much matter and it may be some of them soe thinke and therefore I answeare thirdly for Salmeron this is noe opinion by him allowed as you would seeme by your manner of citing him to insinuate but by him condemned of errour as your freind Chamier saith expresly citing to that purpose Salmeron's owne words also euen there where
againe that S. Ambrose writing a treatise of Sacraments diuided into six bookes maketh mention but of two I would wish you to see what answeare Bellarmine maketh to Chemnitius making the same obiection you shall find there that hee telleth him flatly it is false as it is indeede For S. Ambrose maketh expresse mention of the Sacrament of Confirmation both in that booke de Sacramentis and in the other de ijs qui mysterijs initiantur And withall giueth the reason why S. Ambrose mentioneth noe more but three Sacraments to wit because his intent in that worke is onely to instruct the Catechumens in those things which are to be done at the tyme of Baptisme for to them hee writeth those bookes as the very title of the one and matter of the other sheweth For one is written to the persons that are initiated that is begunne or are entred into Christianity by the mysteries or Sacramēts the other of the Sacraments whereby they were soe initiated which are those three Baptisme Cōfirmation Eucharist which to people that are come to yeares of discretion before they are made Christians were are still to bee administred together Whereby is also discouered your grosse corruption in saying that S. Ambrose proclaimes to the beleeuers of his age Ambr. de Sacram lib. 1. cap. 1. De Sacramentis quae accepistis sermonem adorior Which say you is as much to say as I speake of those Sacramēts which the Church hath taught and declared vnto you For he neither writeth to the beleeuers of his age but onely to some beginners as I say is manifest by the very title of one of the bookes Neither doth he speake of the Sacraments which the Church hath taught and declared but of the Sacramēts which those beginners that he spoke to had newly receiued as these very words which you bring testify wherein there is not the least mention of the Church nor of any generall doctrine of Sacraments but onely of those which as I said they that he spake vnto had receiued Which to be soe may yet more plainely appeare in that Bellarmine bringeth a most expresse authority for the Sacrament of Penance out of this same holy Father Bell. lib. 2. de Sacr. cap. 24 10. Now for S. Aug. it is noe lesse cleare that he neuer meant in any of those places where he speaketh of two Sacraments to restraine them to two onely for thus hee saith in one Conc. 1. in Psal 103. Respice ad munera ecclesiae munus Sacramentorum in Baptismo in Eucharistia in caeteris sanctis Sacramētis Cast thine eye to the guifts of the Church the guift of the Sacraments in Baptisme in the Eucharist in the rest of the holy Sacramēts By which words it is cleare that in S. Augustines iudgmēt there were more holy Sacraments besides Baptisme Eucharist not onely one or two more for they had beene easily added but more as that general clause of the rest of the Sacraments doth import and not Sacraments in a large sense but Sacraments in that very sense wherein those two by him named are called Sacraments as the word caeteris doth shew Neither doth that place which you cite out of the same Father lib. 3. de doctrina Christiana auaile you where speaking of the Sacramēts of the new Law as you tell vs he saith that they are but few in number easy in performance excellent in signification naming onely the two Sacraments of Baptisme and Eucharist Ep. 118. For it is plaine by the words sicuti that he bringeth those two for example onely which doth noe way restraine the number Besides this holy Father repeating the very same saying almost word for word in another place when he had brought those two Sacraments for example as he doth heere he addeth this general clause siquid aliud in scripturis canonicis commendatur and if there bee any thing els commended in the canonical Scriptures Which sheweth also that he did not meane to restraine his speach to those two onely Neither is his intent in either of those places to number the Sacraments or euen to speake of Sacraments as Sacraments but as they are only Signes cōparing the signes of the new testament with those of the old and preferring them for fewnesse in number and excellency in signification And therefore S. Aug. his word in this place is not Sacramenta Sacraments as you cite him but Signa panca pro multis Signes which therefore is a corruption of yours 11. This may then serue for all such testimonies eyther out of S. Aug. or any other Father Onely that it may not seeme strange why there should be such frequent mention of these two aboue the rest which might giue suspition as if they were the onely Sacramēts I adde this reason thereof to wit because they are the first most common and most necessary Sacraments The first because Baptisme is called the gate of all the Sacraments and by it men enter into the Church and become Christians With which the Eucharist was also wont to be giuen And though Confirmation be next in order after Baptisme yet was it not soe frequently giuen because it is ordinarily administred onely by a Bishop who is not alwaies soe ready at hand whereas the other two are administred by Priests They are the most common because they pertaine to all as also Confirmation doth and therefore in that respect goeth often with them They are most necessary because Baptisme is absolutely necessary or as Diuines say necessary necessitate medij that is a necessary meane without which a man cannot be saued the Eucharist is necessary by another kind of necessity to wit of praecept or command giuen by our B. Sauiour all which considerations together are not soe easily found in any other of the Sacraments Confirmation also was in those tymes necessary by force of an ecclesiastical praecept or at least custome 12. Another of the Fathers which you bring is S. Cyprian reckoning but fiue Sacraments Ser. de ablut ped and among them our Sauiour's washing of his Disciples feete for one Whereto I answeare that he reckoneth but 5. not that he thought there were no more but that it pertained not to his purpose to speake of more in that place his scope being onely to speake of such Sacraments as had relation to our Sauiour's last supper by way of institution blessing of the matter or some connexion at least with some thing which was then done As the Sacraments of Eucharist and Order which were then instituted of Confirmation because the matter thereof that is Chrisme was then blessed of Baptisme and Penance by occasion of our Sauiour's washing of his Disciples feete Which washing in what sense it is called a Sacrament by this author Lib. 2. de Sacr. cap. 24. be he S. Cyprian or whosoeuer els you may see in Bellarmine there find sufficient answeare He saying that it is called a Sacrament
not making any images in the old Testament which is still True I graunt there was such a command then but whether it be still in force or noe or how farr it is in force there is the question for resoluing whereof it is to be considered that there be two opinions among our Diuines as you take notice of which some say it is moral others caeremonial according to both I answeare you two wayes one according to Vazq and his authours who say that there was such a commaund indeede but that it was but for that tyme onely and is now expired being but temporall and caeremonial made and obserued then in reguard of the pronesse of the Iewes to idolatry Which if it were not soe then but that it were yet in force as you would haue it then could not you how haue your wiues picture nor she yours without breach of that command therefore in that sense you cannot vrge it more against our pictures then we against yours Neither can you saue your selfe by saying that your pictures are not dedicated to adoration as ours are For in Vazq his sense they are euery iott as much as is plaine by his very words which are these that follow Lib. 2. de â—dor disp 4. cap. 3. n. 76 cap. 6. n. 98. â—q Modus accommodatus adorationi est cum imago depicta aut sculpta est per se non veluti appendix additamentum alterius rei in ornatum illius c. The manner accommodated or fitted for adoration is when a Picture is painted or carued by it selfe not as an appeÌ„dix or addition to another thing by way of ornameÌ„t By which rule your pictures are in state of adoratioÌ„ or so that they may be adored because they are whole and compleate pictures of themselues not additions ornaments or appurtenances ioyned or belonging to another thing as the Cherubins in the temple were which he saith therefore were not in state to be adored because they were not there as compleate of themselues but onely by way of appendix or appurtenance for ornament of the arke for hence he inferreth that all manner of pictures were forbidden euen out of the Temple Wherefore euen in Vazq his opinion whose authority you alleage you must acknowledge this commandement to be onely caeremonial and but for that tyme of the old law For by it in this sense all making or hauing any image or picture whatsoeuer was forbidden which certainely is not now in force and soe not against vs any way 5. Now according to the other opinion also I may answeare that the praecept was moral and therefore doth bind still but that by it were not forbidden all images but such as were made to represent false Gods and were to be soe adored and that therefore it is noe distinct praecept or commandment but onely an explication of the first of the ten commaundements which is that we should haue noe other Gods but him to wit that we should not make a God to our selues of anie thing els either in heauen or earth making any Idol or likenesse of any of all those things to adore it So that whether with Vazq we deny the very making or hauing of pictures or whether with Bell. we allow the making and hauing them deny onely the adoring them with diuine honour the diuersity of opinions helpeth you not one whit Both standing very well with the Catholique faith and both against yours for euen Vazq though he deny the making of pictures and consequently all adoration of them yet he graunteth and proueth euen out of the old testament that honour and reuerence might and was giuen to things insensible and as little deseruing reuerence in themselues as pictures soe it were with reference to almighty God as for example the arke and Temple vnderstanding that place of the Psalme adorabimus in loco vbi steterunt pedes eius Psal 131.7 We will adore in the place where his feet stood Psal 5. v. 8. of the arke as it is indeed to be vnderstood and that other of the Temple adorabo ad templum Sanctum iuum in timore tuo I will adore at thy holy temple in thy feare Vazq de ador disp 4. cap. 4. and proueth that ad which I interpret at to be a spare particle according to the Hebrew phrase and that the true meaning is I will adore thy Temple You may find his proofes out of the hebrew yf you haue wherewithall to vnderstand him Whereby it is cleare his authority is nothing for you 6. Now for Philo his authority it maketh not against vs for he saith nothing but that the Iewes were not wont to admitt any image into their Temple and that their ancestours did account it a wickednesse to paint the invisibâ—e God or faine a representation of him and that the worke of Painters and Caruers are the images of material Gods this I say is not against vs for neyther doe we paint the invisible God or faine a representation of him that is any picture representing his nature or deity What is this to the decree of the Councel of Trent allowing the pictures of Christ and his Saints we may not make a picture of the invisible God therefore not of a visible man a good consequence Sir Humphrey and fitt for soe good a Scholer and soe wise a man as you are the former part of the same sentence is as much to the purpose You say they were not to haue images in their temple I say also not in their howses therefore must you haue none or if you deny the consequence I inferre vpon you againe If notwithstanding that practise command or be it what you will of the Iewes you haue your freind's picture in your house may not I haue the picture of God's freind in myne may not a man by being Gods freind haue a much priuiledge as by being yours beside what pictures could the Iewes haue in their Temple not the picture of God for he cannot be painted not of any Saint for there was none as yet might haue that honour to haue their pictures in the temple themselues being not yet admitted into the heauenly temple of God all other pictures are profane vnfitt for such a place the people withall were grosse carnal and prone to idolatry none of which reasons haue place with vs. Touching the last part of Philo his saying that the works of Painters and Caruers are the images of material Gods it is true if it be vnderstood that the material Gods are the worke of men's hands but if he say that all the works of Painters and Caruers are material Gods it cannot be true For suppose Sir Humphrey some of your Ministers or other your deuoted ClieÌ„ts out of the opinion they haue of your worth and great desert in writing this booke of your should erect you a statua in the corner of two high wayes pointing out your fingar to shew a trauailler the
answeare is that Polydore speaketh not of the ancient Fathers of the new Testament but of those of the old whom therefore he nameth veteres patres the old Fathers and in particular nameth Moyses and Ezechias the reason indeede why they did condemne the worship of images was feare of idolatry but the reason of that feare was as he saith because noe man hauing seene God they knew not what shape to giue thim and discoursing of the brazen serpent which was a figure of Christ vpon the crosse he saith a long tyme after God put on humane sharpe and being made man was seene and knowne by mortall men and in that humble shape by his owne power wrought miracles beyond credit the same whereof made men come flocking vnto him who did soe behold and reuerence his face without doubt shining with the brightnes of diuine light that they thē first beganne to paint and carue his effigies now already imprinted in their minds And there telling to that purpose the story out of Eusebius of the hemorrhoisse and 2. pictures of our Sauiour made by himself one sent to Abagarus the other giuen to Veronica he also saith thus it is a constant opinion that S. Luke did paint in certaine tables the figure of our Lady which to this day are in some places kept most holily and worshipped most religiously Then relating out of Eusebius how the images of the Apostles were framed and kept by Christiās citeth the words following out of him Insignia etenim veterum reseruari ad posterorū memoriam illorum honoris horū vero amoris iudiciū est For the reseruing of the signes markes or thing belonging to the aunciēts to the memory of posterity is a signe of honor to thē loue in these Hēce saith Polydore is growne worthily a custome of placing in the Churches reuerencing the statues as well of our Sauiour as his SS But because by the memory of Saints as it were an exāple or sample set before our eyes which the images represent men are stirred vpp to vertue imitatiō the honour of the image passeth to the honour of the original as S. Basil saith therefore the Fathers haue not onely admitted that custome but by the authority of the 6. Synod at Cōstantinople vnder Constātine Iustinian the 2. his sonne it was decreed as may appeare by the canonical decrees that the holy images of SS should be had in Churches worshipped with great veneration being to ignorant people in place of the holy Scripture whereto also Frankincense is offered and tapers are lighted and there adding 2. or 3. Councels more decreeing the same againe he concludeth thus Ecquis igitur tam dissolutus tantaque audacia praeditus est qui velit possitue dubitare seu aliter somniare ne dicam sentire vel cogitare de imaginum cultu ac demum sit tot longe sanctissimorum patrum decreto constitutum What man is there therefore so disolute and endewed with soe much boldnes who will or can doubt or otherwise dreame that I may not say iudge or thinke of the worship of images then at last hath beene approued by the Decree of soe many most holy Fathers Thus farr Polydore to whose demaund why may not I answeare that Sir Humphrey Linde is the man soe dissolute and audacious that dares not onely dreame but waking with all his witts and sences that he hath about him and speaking and writing dares I say not onely doubt of but absolutely deny the lawfulnes of the worship of images And not onely this but euen to bring thee ô Polydore Virgil to witnesse with him against the Romane Church that all the ancient Fathers of the Primitiue Church condemned the same What would this authour say to you Sir Humphrey if he were aliue to see himselfe abused by you and which is yet more euen after Dr. White was conuict of this dissolutenes and audaciousnes yet you would be at it againe Heereby a man may see there needes noe other confutation but onely right citing of your owne authours 17. For Peresius his words are nothing against vs for they touch onely vpon a schoole point whether the picture be to be adored with the same worship as the prototype or thing represented or with an inferiour worship the former opinion onely he denieth because saith he there is neither proofe out of scripture tradition of the Church common consent of Fathers or determination of a general Councel which very saying of his is enough to condemne you who will not acknowledge sufficient authority in tradition Fathers or Councel to belieue a thing which you like not But to make it plainely appeare how much you wrong Peresius in bringing him against the worship of images I will bring a place 2. leaues before that which you cite out of him it is this Manifeste habes c. Peres de tradit cap. de imag It is manifest that the vse and worship of images hath beene vniuersally in the Church from the tyme of the Apostles and that the dis-esteeme of them began from forlorne and infamous men 500. yeares after the Church was planted and truely if the worship and reuerence be done deuoutly and sincerely this institution is holy and profitable which both Apostolique tradition hath introduced the vse of the vniuersal Church affirmed the consent of very famous and generall Councels both in the East and West being added thereto which also euen natural reason doth dictate Thus farre are Peresius his owne words whereby any man may see whether Sir Humphrey you deale well with him or not to pretend his authority against our vse and worship of images Agobard de pict imaginib in bibl PP 18. Now for Agobardus whō you seeme to make great acount of if you consider him a little better you will find little cause he writeth indeede a booke de picturis imaginibus the whole drift whereof is onely against the idolatrical vse or abuse of images against which he speaketh very much by occasion of some abuses in his tyme as it is meete hee and euery good man should And for the same end he bringeth many authorityes of the ancient Fathers all which speake plainely against idolatry and likewise he bringeth that canon of the Councel of Eliberis which you bring out of him that noe picture should be painted on the walls vnderstanding it in the same sense which I alleadged in my second answeare to that Canon before to wit for auoyding superstition in some young and vnexperienced Christians conuerted from gentility But for those words which follow in your citation of him to wit these There is noe example in all the scriptures or Fathers for adoration of images I doe not find them in him this I am sure of that they are not ioyned with the former as you heere ioyne them Thus indeede he saith in a certaine place habuerunt antiqui Sanctorum imagines vel pictas vel sculptas sed causa historiae ad
section soe are you not able to proue it Safe in this Wherein notwitstāding wee must heare a little what you say And first I wonder you talke still soe much of prouing the Safety and Comfort of your faith out of our authors when you cānot name that man that saith any such word For suppose you find one author or two of ours that saith something different from the common opinion in this or that particular point of doctrine doth hee presently say the Protestant faith is Safe For example one saith communion in both kinds of it selfe giueth more gtace doth he therefore say your faith is safe noe verily but the same man doth condemne your doctrine for most vnsafe and dangerous and leading to the very pitt of hell For euen those things which of themselues might perhaps seeme indifferent your disobedience and spirit of contradiction maketh them damnable to eate is a thing indifferent but yet to eate with offence of our neighbour is ill as S. Paul saith Rom 14.20 Malum est homini qui manducat per offendiculum It is ill for a man that eateth by giuing offence and if the offending and scandalizing of one of the little ones which our Sauiour shewed speaking of this matter of Scandal be able to make a thing indifferent to become so ill how much more is Scandalizing of the whole Church and rebellious stifnes able to make a thing otherwise indifferent or perhaps in some respect good to become not onely ill but damnable But leauing that I come to the point 2. You proue the Safety of your doctrine aboue ours because Bellarmine saith of the Scripture that it is a most certaine and safe rule of beleeuing and soe also say we but what then wherein is your faith more safe then ours wee rely vpon the same ground of Safety as much and more then you how then are we lesse safe You say we rely vpon the Pope and Church which is but the authority of Man Well grant for disputation sake it be but the authority of man if it were soe that we did leaue the authority of Scripture sticke onely to the Pope and Church it were somewhat then you might with some colour at least say your way is more safe but now that we acknowledge and reuerence the authority of Scripture as much nay much more then you and ioyne therewith the authority of the Pope and Church for exposition of the same though it should be but humane how doth that diminish the authority of the Scripture or make it lesse safe A man in his right witts would thinke it would rather helpe then hinder But what if this authority bee more then humane as indeede it is are we not then much more safe I say nothing of vnwritten traditions which come not short for authority euen of the written word it self and which in two resspects seeme euen to surpasse it One respect is that traditions extend themselues to more things then the written word and euen to the authorizing expounding of the same For by tradition we receiue both the books of Scripture vnderstand the sense thereof The other that they are lesse subiect to the cutting kniues of haeretiques which maketh them soe madde at them For they cannot soe corrupt them by putting in and out at their pleasure as they can do the writtē Word And this indeede seemed the Safest way in Vincentius Lerinensis his dayes for he being desirous to learne how he might discerne Catholique truth from haeretical falshood receiued this answeare from euery body as he saith that if he would auoide the deceits and snares of Haeretiques and remaine sound in faith he should strengthen his faith two wayes to wit by the authority of the diuine Law and then by the Tradition of the Catholique Church Whereby you see the iudgment of antiquity concerning your Safety and Ours 3. Againe you say it is safer to adore Christ sitting at the right hand of his Father then to adore the Sacramental bread I aske how you proue it for say I againe it is as dangerous to deny adoration to Christ in the Sacrament as to Christ in heauen For hee is as surely in the Sacrament as in heauen the same Catholique faith teaching vs both verityes and to make you study a little I may say in some sort more sure For a man that would be contentious might deny Christ to sitt at the right hand of his Father because his Father hath neither right nor left hand Wherein for answeare you must fall to expound the Scripture and declare the meaning of that article which saieth it and therein you shall find as much to doe as we doe in expounding the words HOC EST CORPVS MEVM Besids doe not we adore him in heauen too as well as you How are you more safe then wee Yea but you will say that we adore him on the altar too It is true wee doe indeede and to suppose it doubtfull for the present whether hee be there or noe I aske wherein are you more safe then we if hee be not there we are in danger of adoring him where he is not if he be there then are you in danger by not adoring him where hee is and it is as much danger not to adore him there if he be there as not to adore him in heauen Wherein I say then are you more safe though there were noe more certainty of beleife on our side then yours 4. Thirdly you tell vs out of S. Aug. it is more safe to trust wholy in God then partly in God partly in our selues Soe we say also and soe we doe Wherein then are you more or we lesse safe you say we trust in our good works it is true thus farre that we teach that men by good worke may cooperate to iustification meriting grace and glory but that is but conditionally if a man doe such good works but yet we are farre from nourishing your confidence which you speake of which is not grounded soe much in that general principle of good works as in the particular that I for example doe these and these good works Wherefore I say it is false in your sense For we doe not teach any man to perswade himself that he is iust and holy but teach him to feare and doubt himself continually and in all his works according to the example of Iob. Verebar omnia opera mea I did feare all my works and if a man doe good works we teach that hee cannot be sure that they are good as they are done by him that is that he doth them with such a right intention and by helpe of supernatural grace and that therefore noe man can bee sure of his owne iustification according to that alsoe of Iob. Iob 9.28 Etsi fuero simplex hoc ipsum ignorabit anima mea Although I shal be simple that is good the selfe same shall my soule be ignorant of Iob 9.21 Againe we say
what then what is this to many other points which we say cānot be knowne by onely scripture Were this a good consequence the Church is knowne by onely Scripture ergo all things els and euen Scripture it selfe is knowne onely by scripture surely noe and yet this consequence must be good or els Sir Humphrey your argumēt is not good Besids these words may be vnderstood of the Scriptures compared with other Writings that is that the Church is knowne to vs onely by Scriptures not by other Writings whereof either none speake soe clearely of the Church or none are like therevnto for authority which yet doth not exclude other proofes or markes of the Church And indeede the Church is most knowne and best proued out of Scripture of any point of our faith as may appeare by this that S. Aug. proueth the same soe notably out of Scriptures onely gainst the Donatists in a particular booke of that matter De vnit eccles Aug. in Psal 30. and in another place he saith the Scriptures speake more plainely of the Church then of Christ himself because the holy Ghost foresaw it was more to be contradicted and what might not these words be taken somewhat in the same sense but this shall serue for that place 3. You come next with two places of Saint Aug. whereof one was answeared before and it is onely where you tell vs he saith that many are tormented with the Diuel who are worshipped by man on earth to this Bellarmine say you answeareth that perhaps it is not S. Augustines making you Reader beleeue as if Bell. neither gaue other answeare nor any reason of this answeare Whereas he doth both his reason why he thinketh it not Saint Augustines is both because he could neuer find any such place in him it is like he should find it if it were there he hauing beene soe diligent a reader of S. Augu. as appeareth by his works he was Bell. de Sanct. beat lib. 1. cap. 9. as alsoe because noe Haeretique that obiecteth it doth note the place where it is to be found as they are wōt to doe in their other obiections and it is like would doe in this if they could find it but because Sir Humphrey you are a man soe well read in S. Aug. and stand soe vpon answeare of this place Doe you but tell vs where it is and you shall then see what we will say vnto you meane while looke a little better in Bellar. againe and tell vs whether there be not 3. or 4. other answeares See also before cap. 10. The other place of Saint Augu. is as you say touching the Popes supremacy because S. Augu. in those words of our Sauiour Thou art Peter and vpon this rocke will I build my Church taketh not Peter and this rocke to be all one but the Rocke to bee our Sauiour himself and Petrus to bee a deriuatiue onely of Petra to which you tell vs Stapleton makes answeare that it was lapsus humanus for want of knowledge of the Greeke and caused by the diuersity of the two languages Latine and Greeke Which answeare though you relate in a slight fashion as if you tooke it to be in sufficiēt yet you neither doe nor indeede can say against it if you know Greeke and Latine or if you doe not goe but to some of your Ministers and get them to looke in their owne Greeke Lexicons I meane sett out by Haeretiques and see whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be an adiectiue and a deriuatiue of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whether it be not a substantiue signifying the very same thing and let them looke yet farther into the original tongue it self to wit the Syriake wherein our Sauiour spake Lib. 1. Ro Pontif cap. 25. and see whither they be not more the same to wit the onely word Cephas in both places On the other side it is well knowne Saint Augu. professed noe great skill in Greeke as hee witnesseth of himselfe in many places Aug. in Psal cont Partem Donat ep 165. Besids Saint Augu. doth not bring this exposition to derogate from Saint Peter's primacy which he confesseth in 20. places as may be seene in Bellarmine and where for proofe thereof he vseth the very word Petra which heere he distinguisheth from Petrus calling the Seate of Peter this rooke Numerate Sacerdotes ab ipsa sede Petri ipsa est petra quam non vincunt superbae inferorum portae Reckon saith he to the Donatists the Priests from euen the seate of Peter that is the rocke which the proud gates of hell do not ouercome How then doth he deny S. Peter's primacy and perpetuity of his Sea Againe Sir Humphrey you might finde other answeares for Saint Augu. himselfe in his retractations putteth both the explications wherein the word Petrae is spoken of Christ and of Peter leauing the choise to the Reader allowing both interpretations which you doe not because one is flat against you Whereas we doe not reiect either as being against vs but onely we shew the one not to be soe good because it standeth not soe with the original tongues which that Saint was not soe well skilled in and literal sense of scripture which noe Haeretique can deny 4. The 3. place is out of S. Ignatius for proofe of Communion in both kinds Bellar. de Euchar. lib. 4. cap. 26 One cupp is distributed to all to which you say Bellarmine makes answeare that in the Latine books it is not found that one cupp is giuen to all but for all against which you can say nothing but giue me cause to say much against you For first Bellarmine doth not say one cupp is giuen for all but saith vnus calix totius ecclesiae One cupp of the whole Church Which is the true reading and indeede another thing Secondly though you make as if Bellarmine did onely barely say this without farther reason or proofe yet is it farre otherwise for as for the reading he saith that though the Greeke haue it as the Haeretiques commonly cite that is as you doe heere yet the true reading is as the Latine translation which we follow hath it whereto he saith there is more trust to be had then to the Greeke books of S. Ignatius which wee haue now Whereof he bringeth this proofe that the testimonies cited out of him as we find in the works of S. Anastasius and Theodoret agree better with our Latine translation then the Greeke which is now extant Which is a plaine proofe of the betternes and greater purenes thereof as being taken out of the ancient Greeke editions Besids that Bellarmine proueth this euen out of the Magdeburgians because they cite this very place at we doe Neither doth he answeare this authority onely by the variety of the reading but withall he giueth 2. answeares more one that S. Ignatius putteth all the force in the vnity of the bread and cupp thus that though many eate many drinke
sense for aske any schoole-boy whether cùm with the subiunctiue and indicatiue moode be all one the thing which you left out is S. Hierom's authority which Bellarmine alleadgeth thus Seing saith he it is euident as Saint Hiero. speaketh that hee was noe man of the Church these being Saint Hierom's very words heere then you see againe that it is Saint Hierome not Bellarmine alone that doth reiect Tertullian nor is Saint Hierome alone of the ancient Fathers in this opinion of him but almost all the Fathers Vincentius Lerinensis saith he was by his fall a great temptation to many Vinc. Lerin cap. 24. Hilar. in comment in Math. cap. 5. and Saint Hilarius saith there that Tertullian's later errours did detract a great deale of authority from his approued writings Soe then it is noe wonder if Bellarmine make small account of him where he contradicteth other Fathers And soe you may say that S. Hierome Vincentius Lerinensis and S. Hilarius reiect and elude the Fathers as well as Bellarmine 12. The 11. is Saint Hierome of whom you say that if you cite him Canus makes answeare Hierome is noe rule of faith Can. de locis lib. 2. cap. 11. but you tell vs not where or vpon what occasion you cite Saint Hierome noe more then you doe the three former Fathers though it be true that in that matter that Canus speaketh of which is the Canon of Scripture you haue Saint Hierome a little more fore you in shew then in any thing els or more then you haue any other of the Fathers yet I dare say you wil be loath to stand to his iudgment euen in that very matter for though this Saint reckon the books of the old testament according to the Canon of the Iewes which you also follow if a man should vrge you with S. Hieromes authority euen in this point I beleeue you would say the same or more then Canus doth to wit that he is noe rule of faith for S. Hierosme alloweth the booke of Iudith to be canonical Scripture Proef. in Iudith though it bee not in the Iewes canon which yet you reiect and on the contrary he saith of Saint Peter's second epistle à plaerisque reijcitur it is reiected by most Descript eccles Verb. Petrus Apost wherein yet you doe not follow him this is for the matter Now for the words you doe not cite Canus right for he doth not say that Saint Hierome is noe rule of faith though that be true as I shall shew presently but thus hauing alleadged Caietan's saying that the Church did follow S. Hierome in reckoning the books of Scripture he denieth it thus For neither is it true saith Canus that S. Hier. is the rule of the Church in determining the canonical books Which is most true S. Hierome is not the rule of the Church but the Church is his rule Hier. praef in Iudith as appeareth in that he reckoneth Iudith among the Canonical books vpon the authority of the Church Neither is it all one to say S. Hierome is noe rule of the Church for determining which books be Scripture which not and to say he is noe rule of faith Besides if Canus had said S. Hierome is noe rule of faith he had said most true and nothing but what holy S. Aug. saith in other words in an Epistle to this same S. Hierome and speaking euen of his writings thus Aug. ep 19 Solis eis scripturarū libris c. I haue learned to giue that feare and honour to those onely bookes of scripture which are now called canonical as to beleeue most firmely that noe author or writer of them hath erred any thing in writing but others I reade soe that though they excell neuer soe much in any holinesse learning I doe not therefore thinke it true because they thought soe but because they haue beene able to perswade either by those canonical authors or by probable reason that they say true and there he goeth on specifying euen S. Hierome himselfe and saying vnto him that he presumeth he would not haue him soe wholy approue of his writings as to thinke there is no error at all in them The like he hath in another place shewing plainely that any priuate Doctor may erre Lib. 2. de Bap. cont Donat. cap. 3 and consequently can be noe rule of faith Yet for all that the authority of any such is very great in any thing wherein he agreeth with others or is not by them gaine said For that is a token that what he saith is the common tradition and beleife of the Church which is a sufficient rule Is this then to reiect and elude the Fathers to say that one is noe rule of faith if it be then doth S. Aug. reiect and elude them it is plaine therefore you doe but cauill for why may not Canus say the same of S. Hierome that S. Aug. doth 13. After S. Hierome you come to Iustin Irenaeus Epiphanius and Oecumenius whom say you if you cite Bellarmine answeares I see not how we can defend the sentence of these men from errour Bell. lib. 1. de Sanct. cap. 6 Heere againe as else where you forbeare to tell vs the matter for which you cite them or who of your authors cite them For this would haue discouered your falshood and vanity The matter then is concerning the damned spirits whether they suffer anie punishment for the present tyme before the day of iudgment or not these fathers thinke not the common consent of all other fathers and of the whole Catholique Church is against them in it How then shall Bellarmine excuse it from an error but I pray you Sir Humphrey bethinke your selfe well and tell vs againe whether this be any point controuerted betweene you and vs I know it is a thing which you might better maintaine then most or perhaps any one point of your faith hauing these 3. or 4. Fathers for you therein but yet I doe not find by your 39. articles or any other sufficient authority that you hold that error much lesse as a chiefe point of your faith Wherefore it is false that you say when you cite these Fathers For you doe not cite them neither is their errour in a matter of controuersy betweene vs I note heere also in a word that whereas Bellarmine saith onely he doth not see how he can defend the opinion of Iustin Irenaeus c. from errour you make him say the opinion of these men as if he did speake but slightly of the Fathers which is a great wrong For though he doe not in all things and alwaies approue the opinion of euery particular man yet doth he allwaies speake with great reuerence of the holy Fathers as all Catholiques doe 14. Lastly you come with Salmeron saying that if you produce the vniforme consent of Fathers against the immaculate Conception of the Blessed Virgin Salmeron the Iesuit makes answeare weake is the place which is
drawne from authority for pauperis est numerare pecus It is the signe of a poore man to number his Cattell Thus you say of Salmeron in a few lines discouering a great deale of fals-hood For first it is false that you produce Fathers against the Conception of our Lady That being noe controuersy betweene you and vs but onely among our selues wherefore if there be any such consent of Fathers it is not you that produce them but our owne authors you onely out of the great good affection you beare forsooth to our B. Sauiour are ready to embrace any opinion that may more derogate from the dignity of his blessed Mother but what doe crowes looke for but carren Secondly it is false that Salmeron acknowledgeth any such vniforme consent of Fathers against him or that he makes any such answeare to them It is true indeede he saith the contrary part alleadge for themselues the testimonies of the ancient Fathers and specially of Saint Augustine Which he answeareth another way but for those which he answeareth as you say here they are onely later authours or Doctours as shall after appeare Thirdly it is false that hee acknowledgeth any vniforme consent euen of these later Doctours against himselfe for he opposeth a farre greater multitude of Doctours against them vsing that saying of Elizaeus the Prophet 4. Reg. 6.16 plures nobiscum sunt quam cum illis there be more with vs then with them Where then is the consent Fourthly it is a cunning tricke if not a false for you to make this answeare seeme Salmeron's onely whereas he professeth to haue it out of Saint Augustine and Saint Thomas of Aquine citing two or three seuerall places of Saint Augustine but it is well at lest that though you contemne their authority yet you doe not doe it soe openly but couertly onely vnder the shaddow of a IESVIT This therefore might be answeare enough for you to shew that we doe not reiect or elude the Fathers seing we haue our answeares out of them but to explaine the meaning of Salmeron's saying that the place of authority is weake a little more I will alleadge S. Thomas of Aquine his obiection and answeare he obiecteth that the science of Diuinity cannot be argumentatiue 1. p q. 1. ar 8. and 2. because saith he it must argue out of authority or reason not out of authority because according to Boetius the place of authority is most weake not out of reason because then faith hath noe merit to this he answeareth that it argueth out of Diuine authority and saith that Boetius is to be vnderstood of humaine authority which he also saith is the weakest kind of proofe Soe as by this Salmeron's meaning is plaine not to reiect authority but onely to preferre reason before humaine authority as it is most plaine that it ought to be preferred Besids Salmeron giueth other answeares as that he opposeth also a contrary multitude of Doctours he opposeth the force of reason he opposeth the consent in a manner of the whole Church concluding therefore that though some of the cōtrary part number a great many authors some 200. some 300. some but 15. yet the very nūbering sheweth them to be few according to that saying Pauperis est numerare pecus it is onely for a poore man to number his cattell whereas a rich man's cattell or other wealth is not soe soone counted insinuating thereby that his authors are soe many that they are not to be numbred and indeede he hath almost as many Vniuersityes kingdomes commonwealths religious orders and other communityes for him as the other side hath single authors By all which it is apparent that there is noe such absurdity in his saying as you would haue it seeme for he slighteth not authority but preferreth onely greater authority before lesse and reason before both which noe man in his right witts can deny to be very good reason where then was your reason Sir Humphrey when you read Salmeron it was straying after some haereticall fancy 15. By this then that hath beene said in this whole chapter it may appeare how like your selfe you make that vaunting conclusion to your reader that by what you haue heere said he hath heard the proofe of the Romish witnesses in the chiefe points made good by the testimonies of the Fathers themselues For disproofe whereof I should vrong my Reader 's iudgement if I should stand bringing other arguments then those which I haue done already in answearing euery particular place which you bring Wherein I haue shewed not one Father of all these to be against vs vnlesse it be in some one or two points wherein they are as much against you and in things which both you acknowledge for errours and are contradicted by the common consent of other fathers wherein I hope my deeds will waigh more with any man of iudgement then your words Chap. 13. and soe I passe to another section Of the 13. Sect. which is thus entituled by the Knight Our aduersaries conuinced of a bad cause and an euill conscience by razing of our records and clipping their owne authors tongues CHAPTER XIII 1. IN the later end of the former section the Knight saith that many in our owne Church haue spoken freely and truly in particular points of doctrine with his and against our tenets For which the Inquisitours haue passed their censure vpon them blotting out such lines or leaues as make against vs and now in this section he nameth some authours in particular To which I say that for the former part the Knight saith very true there be and euer haue beene some light new fangled people who giue too much liberty to their wandring thoughts and penns suffering themselues like chaffe as they are to be blowne hither and thither with the wind of inconstancy And such people they are for the most part that become haeretiques though some also remaine in the vnity of the Catholique church yet soe as they suffer some things to escape which deserue censure Wherefore the Catholique church to preuent the danger and harme which may come by such bookes taketh the best order that can be in Catholique countries that noe such bookes be printed till they be reuiewed and approued not to containe any thing contrary to faith and good manners but because there haue beene many such writings published this last age by occasion of heresy and liberty which came therewith to the great preiudice of the Catholique faith there hath beene a course taken for the restraint of all such not onely writings of Haeretiques but euen of Catholiques which haue any tange of haeresy either vtterly forbidding them or correcting them soe as they may be safely reade without danger of faith and good life And this kind of care hath euer beene vsed in the Catholique church though more or lesse as the necessity of tymes hath beene greater or lesse Act. 19.18 Soe we see in scripture it selfe some that
followed curiosities becoming Christians confessed their deeds and burnt their books Soe we see afterwards the books of Arius were commanded to be burnt and men forbidden to keepe them vnder paine of death Socrat. hist lib. 1. cap. 6. and soe of others which I will not heere stand vpon onely contenting my selfe with one exāple of this kind which for the antiquity and authority may be both proofe and warrant for the practize of the Catholique Church now at this tyme wherein the Haeretiques doe soe much cry out against the Inquisition and index expurgatorius 2. This example is that of Gelasius 1. Pope about the yeare 490. who in a Councel at Rome gathered for that end made a Decree to declare what Scriptures were canonical what Fathers and Doctours might be safely read and what not whereof hauing made a catalogue he addeth these words in the end Item opuscula atque tractatus omnium orthodoxorum c. Also we decree to be read the workes and treatises of all the orthodox Fathers who in nothing haue strayed from the company of the holy Romane Church nor haue been separated from the faith and preaching thereof but by the grace of God haue held with the same euen to the last day of their life and then before he come to make a catalogue of the haereticall books which he forbiddeth he saith thus Coetera quae abhaereticis c. Other things which haue beene written or preached by Haeretiques or Schismatiques the Catholique and Apostolique Romane Church doth noe way receiue of which some few that come to mind and are to be shunned by Catholiques we thinke good to sett downe heere and soe there setteth them downe Now I would know of the Knight or anie man els that crieth out soe bitterly against our Index expurgatorius what he can say against it that he may not say against this decree and Councel of Gelasius and against which we may not defend our selues by opposing it as a buckler against all their darts 3. But of this matter therefore I neede not say more it being euident by the light of nature that supposing there be a certaine rule of faith to which all men must cōforme their thoughts sayings and writings and that the swaruing from it is a declining to haeresy it pertaineth to the Catholique Romane Church which must of necessity be this rule of faith For it hath neither spot nor wrinckle as Gelasius saith which cannot be said of any Church els what soeuer to preuent the danger that may come by such books forbidding the vse of them and a more dangerous and vnnatural part it would be in her not to vse this care then it were in a Mother that should see sugar and ratts-baine lye together and seing her child going to tast thereof should forbeare to warne it but leaue the choice thereof to the child But of this matter I said somewhat in the beginning and there being diuers learned treatises of this subiect particularly I neede say noe more but remitt such as desire satisfaction to them or euen to the very rules sett downe in the beginning of the Index expurgatorius which are grounded vpō soe good reason as I presume noe indifferent man that readeth them can disallow of them I will not therefore stand particularly to examine euery particular authour and iustify the Inquisition for it would be both a long needlesse labour Onely I cannot omitt one authour called Bertram whom to turne my speech to you Sir Humphrey me thinks you among all men liuing should neuer soe much as name considering how much disgrace you haue sustained by translating his booke and venturing your owne credit and the credit of your Church vpon the faith thereof and for him I answeare that though his booke were proued plainely to containe good Catholique doctrine in the matter of transubstantiation yet because it was obscure in many places and thereby gaue occasion of erring and indeede was of vncertaine authority this onely being certaine that it hath beene in this last age published by Haeretiques we know not out of what records with some errours of their owne inserted therefore it might well be forbidden by the Inquisition but I say you should of all men liuing most labour to haue the memory thereof blotted out therewith to obliterate your owne shame 4. Another thing which I am also to note is concerning your coting of a Canon of the Councel of Laodicea in this section whereat I wonder that the inquisition hauing said nothing to it why you should reckon it heere among such authours as you say are razed or clipped by the inquisition But let vs heare what it is that you say to it you cite the Canon thus in English onely We ought not to leaue the Church of God and inuocate Angels saying withall that in the same Councel published by Merlin and Crabbe by change of a letter Angelos is turned into Angulos Angels into Angles and Corners thus that we must not leaue the Church of God and haue recourse to Angles or Corners and this say you lest soe faire an euidence of an ancient Councel should be produced against inuocation of Angels V. Bin. to 1. Concil thus you Sir Humphrey wherein first is to be noted your error in chronology concerning the tyme of this Councel which you make to be the yeare 368. which was 43. Con. Laodien can 35. yeares after the 1. Councel of Nice whereas it was celebrated before that Councel Secondly your corruption in the translation and cutting of of the Canon which is thus Non oportet relicta ecclesia ad Angelos abominandae idolatriae congregrationes facere quicunque autem inuentus fuerit occultae huic idololaetriae vacans Anathema sit quoniam relinquens Dominum IESVM Christum filium Dei accessit ad idola Noe man must leauing the Church of God make congregations to the Angels of abominable idolatry and whosoeuer shal be found exercizing this secret idolatry let him be anathema because leauing IESVS Christ the Sonne of God he hath come to idols Now where in this Canon doe you find the word inuocation of Angels Which is the thing that you pretend to be forbidden and much lesse doe you find such inuocation of Angels as we vse For in this Canon is onely forbidden such idolatrical inuocation as the Simonian and other haeretiques did vse praeferring the Angels before Christ and making them the creatours of the world and the onely or chiefe mediatours without whose helpe there was noe accesse to be had to God which is the same wicked haeresy which Saint Paul speaketh against Coloss 2. as all interpreters vnderstand him By whose words it is plaine that those Haeretiques left Christ and had recourse to Angels in this sense Nemo vos seducat non tenens caput c. Let noe man seduce you not holding the head that is not holding by Christ Now where doe you finde that we by inuocation of Angels forsake Christ
of restraint though if there had beene we might very well haue warranted it by the authority of S. Hierome who did noe way admitt such free vse euen of the Latine bibles for hauing spoken largely and learnedly out of Scripture of the hardnes and obscurity of scripture Ep. ad Paulin he complaines that euery body did presume to take reade and teach it before they learned it themselues disallowing that euen such as himself should goe from saecular learning presently to the holy Scriptures and interpret them at their pleasure S. Hierome then thought them hard and was not soe free in allowing the reading of Scriptures as you are For if he doe not allow the reading thereof in Latine to men and Scholars how much lesse would he haue allowed it in English to womē and Children Besides it is noe such cryme to forbid the reading of scripture to some sorts of people as may appeare by this testimony of this holy Father who in the same place also saith moreouer that the beginning of Genesis with the beginning and end of Ezechiel were not to be read by the Iewes till they came to 30. yeares of age which kind of forbidding is noe derogation but a great commendation of the holy scripture And I call it but a kind of forbidding for it is farre different though you make it all one from the forbidding of haereticall bookes For these are forbidden as wicked detestable of themselues dangerous the other out of reuerence and honor dew vnto them and in reguard of the danger which may come by them not of thēselues but in reguard of the weaknes of the Reader for want of necessary learning humility both which a man that is to handle the Scriptures must come well prouided of 4. For Cornelius Agrippa it maketh noe more matter what he saith then what you say for it is but aske my brother if I bee a theife but it is fine that these fellowes cannot be inuited by a generall Councell with promise of all security that can be desired to come and propound what they can say out of scripture or any way els and yet when they come before a Iudge they will dispute forsooth and by disputing auoide the rigour of the Law Indeede I cannot blame them but if this seeme reason to you why doe you deny Catholique Priests the like liberty of Disputation How often and earnestly haue they desired it but could neuer obtaine it But neither euen in that case with vs are people denied any conuenient liberty neither is there any credit to be giuen to Cornelius Agrippa For being a Magitian he may very well be said to haue shaked hands with the Diuell the father of lies Which you your selfe it seemes knowing and suspecting that his testimony would not passe for currant you tell vs we shall heare our owne authors how they speake of the Scriptures For you tremble to speake it as your words are You tell vs some say they are dead characters a shell without a kernel a leaden rule a wood of theeues a shop of Haeretiques imperfect doubtful obscure ful of perplexities with many more epithets which I let passe these being of the very worst and especially the last 4. for which you alleadge Lessius alleadging likewise for euery one of the rest a seuerall authour Whereto not to stand answearing euery one seuerally the matter being the same of one and all I say in generall that these things are spoken not of the Scripture as it is in it selfe that is consisting of both words and meaning as it were life and soule together but of the bare words and letters onely which Haeretiques still doe and euen haue abused as the Diuell himselfe did to our Sauiour and in this sense it is a wood of theeues For as theeues runne into a wood to escape thereby soe doe Haeretiques runne in all controuersies to the letter of the Scripture leauing the true sense and framing a false one according to their owne fancy Tert. de praes cap. 17 Which is that that Tertullian saith that there is noe good to be done with haeretiques by Scriptures for that either they deny the booke or peruert the sense and whatsoeuer wee say they deny or what we deny they defend and so a wood of theeues and shop of haeretiques dead characters and the like are all one the meaning of all being soe as these speeches are not meant of the Scripture properly in it selfe as I saied before but as it is yours or as it is made by you and other Haeretiques and yet alas good man you tremble to heare the words that doe but expresse your owne deeds Alac for you that your stomacke is soe queasy that it cannot endure to heare that which you are bold and hardy enough to doe by your daily practize 5. But because you are soe dainty that your stomacke turneth at what our moderne authors say of you let vs see whether it wil brooke any better what that ancient learned Father S. Hierome saith Let vs see whether your tender conscience wil be soe scandalized at his words as you seeme to be now at ours Hierom. 1. Gal. Marcion Basilides saith he caeterae haereticorum pestes nō habent Dei Euangelium quia non habent Spiritū Sanctum sine quo humanum fit Euangelium quod docetur Nec putemus in verbis Scripturarum esse Euāgelium sed in sensu non in superficie sed in medulla non in sermonum folijs sed in radice rationis Dicitur in Propheta de Deo Michae 2. Sermones eius boni sunt cum eo Tunc Scriptura vtilis est audientibus cum absque Christo non dicitur cum absque Patre non profertur cum sine spiritu non eam insinuat ille qui praedicat alioquin diabolus qui loquitur de scripturis omnes haereses secundum Ezechiel inde sibi consuunt ceruicalia quae ponant sub cubito vniuersae aetatis c. Grande periculum est in ecclesia loqui ne fortè interpretatione peruersa de euangelio Christi hominis fiat euangelium aut quod peius est Diaboli Marcion Basilides and other plagues of Haeretiques haue not the Ghospel of God because they haue not the Holy Ghost without whom it becometh the ghospel of man which is taught Nor let vs thinke that the ghospel is or consisteth in the words of scripture but in the sense not in the superficies or barke but in the pith not in the leaues of speach or word but in the roote of reason It is said in the Prophet of God His speeches are good with him then the Scripture is profitable to the hearers when it is not spoken without Christ when it is not brought without the Father when he that preacheth doth not insinuate it without the Holy Ghost otherwise both the Diuel who speaketh out of Scripture and all haeresies according to Ezechiel make themselues pillowes out of it to
the longe haire of a man's vpper lippe hange in the chalice and to come out with a great quantity of the sacred blood hanging and dropping from it likewise be there not many men and woemen in london after whome Sir Humphrey himselfe might perhaps be vnwilling to drinke not onely for nicenesse but for feare also of something els which besids lothsomnesse may bring daunger of health and why then for a great many such reasons concurring may not the church decree the ordinary vse of one kinde onely in such case as Christ leaueth it in her power for this authority therefore of Gerson's I see not that the Knight hath any whit mended but rather made his matters worse V. sup cap. 9. § 7. n. 14. The third place is pag. 204. in his § of images where citing an authority of the ciuill law he saith that the good Emperours Valens and Theodosius made proclamation c. in the answeare of which place beside other errors I taxed him for calling Valens a good Emperour now in this 4. edition he leaueth out the word good whether by chance or vpon better consideration I know not howsoeuer I thought fitt to note it as a thing wherein the edition differeth The fourth and last place is pag. 319. in his 17. section where explicating what manner of Papist it is that many be saued he saith out of Hooker it must not be a Pope with the necke of an Emperour vnder his feete nor a Cardinal riding his horse to the bridle in the blood of saints but a Pope a Cardinal sorrowful poenitent disrobed stript not onely of vsurped power but also reclaimed and recalled from his error whose proselytes must abiure all their heresies wherwith they haue any way peruerted the truth c. All this and somewhat more of the same kind is added which I doe not recite to answear for I haue done that fully before besids that any man may see the absurdity of it for he may as well say any Iew Turke or heretique may be saued to wit by abiuring his errors and being sory for his sinnes and soe we say Sir Humphrey Linde himselfe may be saued in this manner I doe not therefore note this to answeare but onely as I said before to shew the difference of the editions and how with the number of them the measure of the Knight's malice encreaseth and soe much for that matter Now the third thing whereof I am to take notice heere is another wise piece of worke of Sir Humphrey's called VIA DEVIA which I also neuer saw till this answeare was vnderprint which now hauing seene I finde it to be in a manner the same with his VIA TVTA and indeede soe like as I see not why he should call the one VIA TVTA or DEVIA rather then the other and therefore I presume there wil be noe farther answeare expected thereunto besides that whosoeuer shall attentiuely peruse this answeare to his VIA TVTA will soone see that there will neuer neede more answeare to any thing that he saith And soe I end once more with him FINIS Faults escaped in the Epistle dedicatory pag. 7. lin 24. of the Gentlemen cor of the Gentleman pag. 14. lin 7. her for cor her say for pag. 20. lin 12. these cor those pag. 22. lin 14. those cor these pag. 34 lin 9. some myre cor the same myre Faults escaped in the booke it selfe pag. 2. lin 12. there cor these pag. 5. lin 5. against Sergius cor against Eutiches the difference of his two wills against Sergius pag. 6. lin 1. whensoeuer cor which whensoeuer pag. 6 lin 15. words cor worde pag. 11. lin 3. out of dele out pag. 11. lin 11. Doctour cor Doctours pag. 11. lin 32. theach which cor teach that which pag. 13 lin 3. that cor that that pag. 15. lin 17. before cor before pag. 17. lin 17. in cor is pag. 17. lin 19. points cor point pag. 17. lin 21. they were cor it were pag. 2â—◠〈◊〉 23. that that cor that pag. 24. lin 7. nothinge cor notinge pag. 24. lin 7. occurre the cor occurre in the pag. 29 lin 12. implicite cor implicite faith pag. 35 lin 25. and cor are pag. 37. lin 12 knighs cor knight pag. 39. lin 30 sume cor some pag. 42. lin 18. went For the cor went for the p. 45. lin 1. thinge which cor thinge to doe which pag. 45. lin 15. wiolated cor violated pag. 48. lin 26. osten cor often pag. 49. lin 13. thimketh cor thinketh pag. 50. lin 9. Coquus cor Coquaeus pag. 54 lin 16. would all cor would haue all pag. 55. lin 1. not cor noe pag. 55. lin 13. contradiction cor contradictions pag. 58. lin 17. about cor a bout pag. 61. lin 10. Iou cor you p. 61 lin 21. it cor them pag. 69. lin 17. Prophest cor Prophet pag. 69 lin 22. shewed cor sheweth pag. 84. lin 8. great cor great churches pag. 84. lin 9. Marke heere c. vnto those words of the Apostles cor making it a marginall note pag. 85. lin 15. ardelis cor ardelio pag. 87. lin 1 considereth cor considered pag. 87. lin 31. the 666 cor the yeare 666. pag. 91. lin 11. hee hath dele hee pag. 91. lin 19. Heliesaitae cor Helcesaitae pag. 92. lin 19. the flesh cor other flesh pag. 96. lin 8 to wit cor videlicet pag. 102. lin 11. Church his Tenets cor Churches tenets pag. 106. lin 8. to adore cor to adore him pag. 109 lin 20. saith the cor saith he pag. 112. lin 19. your cor yours pag. 114. lin 11. 13. ingenious cor ingenuous pag. 114 lin 27 to cor to to pag. 115 lin 13 14 excused cor excuses pag. 116 lin 6 which cor with pag 116 lin 26. 22. books For cannonical cor 22 books for canonical pag. 119 lin 4 eight cor eighth pag. 122 lin 29 those bee cor there be pag. 134. lin 21. you cor then pag. 136 lin 2. translated cor translateth pag. 142 l. 30 not cor note pag. 145 lin 12 we not cor wee doe not pag. 152. lin 22 whereas cor for wheras pag. 156 lin 16 to wit cor videlicet p. 158 lin 27. your cor our p. 159 lin 18 others cor other p. 159 lin 27. aboud cor about p. 167. lin 12 vribarne cor as vribarne pag. 167 lin 24 acient cor ancient p. 172 lin 3 in cor on p. 176 lin 17 speaketh cor speaketh p. 185 lin 26 see cor soe p. 188 lin 3 bring cor bringeth p. 188 lin 24 priest cor priests p. 189 lin 12 sir cor sir p. 189. l. 12 is allowed dele is p. 189 l. 20 id cor it p 193. lin 4 as of cor as if p. 194 lin 9. imitation cor inuitation p. 197 lin 30 nor cor not p. 198 lin 29. 3. or 4. thousand cor 3 or 4 hundred or 3. or 4. thousand p. 205 lin 3 is cor