of the Greekes hee mixeth Papists and Protestants and yet both put together they are not able to shew the distinct time without a circum circa and turne about for so hee expresseth it The denyall of vnleavened bread in celebration of the Sacrament was begunne about anno Domini 1053. as appeareth by Leo the 9. in his Epistle to Michael Bishop of Constantinople y Reply pag. 10 The Iesuite hath produced nothing but vanity for the finding the beginning of this notorious heresie For Leo the 9. saith no such thing viz that Michael was the first that broached this errour neither doth he cite the first author of it For it cannot follow because Michael did oppose the Azymes used in the Latin Church about the yeare 1053. therefore about that age it did beginne For that Patriarch charged the Church of Rome with other practises quod Sabbat a quadrageâ—â—mâ— observâ—â—â—◠〈◊〉 quod suffocata comederunt gentiliter quod 〈◊〉 〈◊〉 tantùm in Paschate nunquam vero in quadragesimali tempore decantarent Brovius in anno 1653. All which I thinke you will not say were first distasted by Michael at that time The Iesuitè runneth from his path and vainely without any relation to the thing in controversie telleth vs that the Greeke Church doth vehemently professe to detest the Protestants Religion a Reply pag 10 c. Wherein we have no reason to beleive him in regard he bringeth not any particular out of the Authors cited by himselfe to convince the same which I make no question but hee would have done if they had fairely offered it vnto his hands Secondly there would not be that freindly entercourse betwixt some of the Patriarchs of the Greeke Church and our Bishops as there is neither would they have sent their Preists to our Vniversities for instruction omitting yours which are nearer to them neither would the Grecians that are amongst vs frequent our Chappels Churches when they avoyd yours if they conceived them equally polluted or held vs in equall detestation b Concil Lateran 4. sub Inno 3. apud Bin. c. 4. In tantum Graeci coeperunt abominari Latinos quod inter alia quae in derogationem 〈◊〉 in 〈◊〉 committeâ—â—â—â— si quando sacerdotes Latini super corum celebrâssent altarianon prius ipsi sacrificare vo lebant in illis quam ea tanquam per hoc inquinata lavissent Baptiâ—atos etiam à Latinis ipsi Graeci rebaptizare ausu remerario praesumebant adhuc sicut accepimus quidam agere hoc non verentum with â—â—â—â—selves Neither doe they differ from vs in the fundamentall points of Doctrine we giving them as we ought a charitable interpretation although in some of the points in the Iesuites Catalogue taken from the Divines of Wittemberge they may be censured somewhat to savour of superstition and errour And that it may appeare whether the Greeke Church doth most favour Papists or Protestants I will insert here a Confession of faith of Cyrill Patriarch of Constantinople translated into English and published at London 1629. An other translation whereof I have seene vnder which is written This Copy hath beene translated out of the originall made * * done by the hands of the most reverend Patriarch Cyrill which I know well The writing it selfe being in my hands and having examined it my owne selfe I doe testifie that it doth agree with it word for word Corneille Hague Embassadour of the vnited Provinces of the Low-Countreyes at the gate of the Grand Seignour IN THE NAME OF THE FATHER AND OF THE SONNE AND OF THE HOLY GHOST VEE beleive one God Almightie and infinite three in Persons the Father Sonne and Holy Ghost the Father vnbegotten the Sonne begotten of the Father before the World consubstantial with the Father the Holy Ghost proceeding from the Father by the Sonne having the same ofsence with the Father and the Sonne wee call these three Persons in one essence the Holy Trinity ever to bee blessed glorified and to bee worshipped of every creature Wee beleive the Holy Scripture to bee given by God to have no other Authour but the Holy Ghost which wee ought vndoubtedly to beleive for it is written Wee have a mere sure word of Prophecy to the which â—ee doe well to take â—eede as to a light shining in a darke place Besides we beleive the authority thereof to be aboue the authority of the Church It is a farre different thing for the Holy Ghost to speake and the tongue of man for the tongue of man may through ignorance erre deceiue and bee deceiued but the Word of GOD neither deceiueth nor is deceiued nor can erre but is alwayes infallible and sure Wee beleiue that the best and greatest GOD hath predestinated his Elect vnto glorie before the beginning of the World without any respect vnto their workes and that there was no other impulsiue cause to this election but onely the good will and mercy of God In like manner before the world was made hee hath rejected whom hee would of which act of reprobation if you consider the absolute dealing of God his will is the cause but if you looke vpon Gods orderly proceeding his justice is the cause for God is mercifull and Iust Wee beleive that one GOD in Trinity the Father Sonne and Holy Ghost to bee the Creator of all things visible and invisible Inuisible things wee call the Angels visible things the Heauens and all things vnder them And because the Creator is good by nature hee hath created all things good and cannot doe any evill and if there bee any euill it proceedes from the Diuell and man for it ought to bee a certaine rule to vs that GOD is not the Author of evill neither can sinne by any just reason bee imputed to him Wee beleiue that all things are governed by GODS Prouidence which wee ought rather to adore then search into sith it is beyond our capacity neither can wee truely vnderstand the reason of it from the things themselves in which matter wee suppose it better to embrace silence in humilitie then to speake many things which doe not edifie Wee beleive that the first man created by God fell in Paradise because neglecting the Commaundement of God hee yeelded to the deceitfull counsell of the Serpent from thence sprung vp originall sinne to his posterity so that no man is borne according to the flesh who doeth not beare this burthen and feele the fruits of it in his life Wee beleive that IESVS CHRIST our Lord hath made himselfe of no accompt that is hath assumed mans nature into his owne Subsistence that he was conceived by the Holy Ghost that hee was made Man in the Wombe of Mary alwayes a Virgin was borne and suffered death was buryed and glorified by his resurrection that hee brought salvation and glory to all beleivers whom wee looke for to come to judge both quicke and dead Wee beleive that our Lord IESVS CHRIST sitteth
bee Vnitie among Roman Proselytes as hee but pretends and cannot prove whether they can discerne it from the Chaine of their Captivitie by which they are bound Are there not many that h Scot. 4. d. 11. q 3. captivate their Iudgements that cannot perswade their Vnderstandings And who knowes not that their i Aene Sylv. in epist ad Mogunt capitulo â— cit per Fl. Illyricum Etiam verum dicere contra Papam est contra juramentum Episcoporum Maldon in Math. 16. 6. Haereticos non magis audiendos esse etiamsi vera sacris literis consentanea dicant aut doceant quam Diabolum Oathes with other obligations and not the Truth tye them like Sampsons foxes by the tayle to the Vnitie of their blinde Subiection Is it not k Concil Tridentin Heresie deserving a curse to question Papall decrees and in Roman determinations to doubt where they cannot believe Is not this to be an l Gloss Extravag Iohan 22 tit 14 cap. â— Cum inter Credere dominuÌ„ deum nostrum Papam conditorem dictae Decretalis istius sic non potuisse statuere prout statuit haereticuÌ„ censeretuâ— Hereticke But I will forbeare any further pursuite of these things vntill a fitter opportunity and consider how he expresseth this our Dissention and their Concord in his vain-glorious Hieroglyphick The Roman Divines he makes Harpers and turnes our Heavenly Musitians to play on all kindes of Instruments and this hee thinkes a â—est worth his whole discourse But Instruments of a kinde doe not presuppose an harmonious consent Neither doe Organs of different formes necessarily exclude a concord as this Harper would have it * Psalme 150. God was praysed in the sound of the Trumpet vpon the Violl and Harpe with Timbrell and Flute Virginalls and Organs and yet no horrid dissonancie or vnreconcileable discord to be heard So that although hee make Knox Master of our Quire I cannot thinke him fit to bee a Chorister in their owne for his skill in Musicke He further proceedes and gives Knox the Horne when all Scotland knowes that he brought the †To bee brought to the Horne is as much as to be outlawed m Sleid com lib 22 Hist Conc Triden Pope and his Cleargie to it He puts our Private Spirit as he tearmes it in a Bagpipe and forgets the Spirit that travayled in a m Cloake-Bag betwixt Trent and Rome I will not trouble you with such other thoughts as his piping hath occasioned but will turne the leafe and see whether his Pen be better then his Pensill and first wee finde A Replye to Mr Iames Vsher his Answere Your Father Parsons thought it an error in a Prince to call your great Cardinall Mr Bellarmine Shall it bee justified in a Iesuite to deale so vnmannerlie with a Primate and one of His Majesties most honourable Privy Councell A practise vsuall to our hot oppugners yet so little approved by their wisest brethren vppon their second thoughts that Mr Fitzherbert Rector of the English Colledge of his owne Society in Rome retracted his vnmannerly vsage in the same kinde towardes the Lord Bishop of Winchester Neither let this Iesuite thinke that his pretence of Religion is Apologie sufficient to plead for his incivility heerein when as n Replique a laresponse du seâ—enissime roy de la grand Bretagne Card. du Perâ—on pag. 1010. c. wise as himselfe or any of his order gave that most reverend Bishop the honour of his Dignity and Sea He telleth vs further that his Reply discovereth how answerlesse Mr Vsher returneth Balaam nor his Creature never spake truer for though the Iesuite hath presented to the world a Bulke pretending vniforme consent of antiquitie for the Romish Religion and the vanitie of the Answerer it will appeare onely that he hath expressed good will though little strength whereby Master Vsher †Responsa eius sine responsionibus returneth and remaineth answerlesse still Heere is folly enough for a Page and a Painting but resteth hee heere no hee vrgeth 1. Cor. 4. 15 and maketh it speake in this manner If yee haue tenne thousand Vshers in Christ yet not many fathers Heere is a Courtesie perforce for though this Loyolist neglects the most reverend Primate his honour in State his dignity in Schooles and makes him but a Master though his exquisite knowledge eminencie in Church and styles him but an Vsher yet his Sanctitie bursts forth and will not be hid for hee is acknowledged in Christ But let him glory in his conceipt as hee pleaseth I am sure though his faction have many * Fryars and Iesuites vulgarly stiled fathers fathers in Antichrist yet they have neither many nor any such Vshers in Christ After his Painting and Title wee finde an Epistle Dedicatory to His Maiestie which any man reading and beleiving may thinke a Iesuite a true Subiect for hee comes not with o Antiq. Britan in vita Thom Becket salvo ordine as their Canterburie Saint but will vnder-goe the tryall of his cause before His Maiestie and submit the right thereof to the censure of his excellent wisedome So that Ireland may rejoyce shee hath found a Iesuite that giveth Princes Iudgement in spirituall matters when the whole world besides cannot produce I thinke an other that will allowe them an p Some give the Pope a direct power to despose kinges Others an indirect power Bellar de Rom Pont lib 5 cap. 6. Quanâ—uÌ„ ad personas non potest Papa ut Papa ordinariâ— temporales Principes deponere c. tamen potest mutare regna et vni auferre atque alteri conferre tanquam summus Princeps spiritualis si id necessarium sit ad animarum salutem et cap 7 Quod si christiani olim non deposuerunt Neronem c id fuit quia deerantvires temporales Christianis vndependant temporall Iurisdiction He acknowledgeth his Maiesties vertues which wee commend in a Iesuite though it be but a Subiects dutie and could wish his Pen were as strong as his Subiect But forgetting pistoll poyson and Gun-powder hee imputeth their scaring from his Maiestiâ—s presence to washpish emulation of Adversaries which truelie proceeded from wel-grounded Iealousie and loyall feare Did you never heare of Benedict Palmio and Hanniball Codrett two famous Iesuites that not onely taught Parry that it was lawfull to kill the Queene of England but also that it was an act meritorious Williams Yorke O Cullen Savage divers others that were executed for the like attempts Did not they charge Holt and other Iesuites to bee their instructors in that practicall devotion where did Squire learne the lesson to empoyson the Queene but from your brother Wadpole q Oâ— Eâ—in his breife reply to certaine odious and slanderous libells etc. 411. These things are not inventions springing from washpish emulation of adversaryes but they are the confessions of such as were made Martyrs by Popish Doctrine I will close all
Lord rebuke every proud tongue that dare attempt so high despight against God and his truth The Iesuite proceedes Lâ—c heere the Divells disputation against the Private Masse which I thought good to lay downe thus at large i Reply pag. 17â— Here the Iesuite beginneth to triumph but upon what reason the precedent discourse will declare yet his intent is pious that my poore deluded Countriman may understand whither his new Masters doe leade him k Ibid. The Owle might leave preaching unlesse it be to night birds for the Iesuite may assure himselfe that this most reverend Lord will never bee so deceived †Ruffin Hist Eccles lib. 1. cap. 11. Dolis apud ignorantes locus est scientibus vero dolum intendere non aliud est quam risum movere as to be taken with his delusions which are grounded vpon so filly a perswasion as Dabunt signa monstrous miracles and tale-Divinity His masters are CHRIST and his Apostles neyther doth hee refuse the sacred Chorus of the auncient Church these have not beene seducers they neither delude nor drawe into errors they will consume your man of sinne and because you feare the consumption you disgrace their effects and operations making the reading of the sacred scriptures l Reply pag. 17 the cause of most horrible impieties reviling with your tongue-prodigies GODS heavenly lampes least they should declare your filth by their celestiall light The holy Sacrifice of the Masse hath triumphed in the Church of God even from the beginning and shall continue mangre all Opposers unto the end m Reply pag. 17 c. If the Iesuite meane by the sacrifice of the Masse the administration of the body and blood of Christ whereby the sacrifice of Christs death is commemorated unto us he hath no Adversary For we know it was instituted by Christ and hath beene continued perpetually by the Catholicke Church even to these very times But if hee meane by the sacrifice of the Masse that outward visible sacrifice made by the Preist alone n Concil Trid. Sess 22. cap. 6. Sacrosancta Synodus Missas illas in quibus solus sacerdos sacramentaliter communicat non modo non damnaâ— ut illicitas sed etiam probat atque commendat wherein CHRIST is pretended really to be sacrificed this was never in the auncient Church much lesse triumphed therein and although the Iesuite would have it auncient yet it was not borne in the fathers time o Erasmus de concord Eccles versus sinem Sunt qui in Missa commâ—nionem requirant sic fateor a Christo suit institutum ita olim consuevit observari Casâ—ander Consult art 24. §. De iteratione pag. 223. Certe ex tota Canonis compositione manifestè apparet totam illâ—â—â—ysticam in qua Canon adhibebatur actionem vel publicam vel certe inter plures semper celebratam suisse Quod si â—odie 〈◊〉 〈◊〉 queat facile verus â—ius intellectus restitui possit but brought into the Church by the decay of Devotion on the peoples part p Erasmus de amab concord Ecclesiae Verum id quo minus fiat haud stat per sacerdotes sed per laices in quibus hâ—u nimium refrixit charitas which defection it hath still nourished The word sacrifice indeed was in use amongst the fathers though Calvin thought it was abused neither did they or the Church of Rome thereby hold it a reall sacrificing of Christ but a commemoration of his death q Lombard Sent. lib. 4. Dist 12. par 2. Quaeritur Si quod gerit sacerdos proprie dicatur sacrificium vel immolatio si Christus quotidie immoletur vel semel tantum immolatus sit Ad hoc breviter dici potest illud quod offertur consecratur à sacerdote vocari sacrificium oblationem quia memoria est repraesentatio veâ—i sacrificii sanctae immolationis factae in ara crucis Et semel Christus mortuus in crâ—ce est ibique immelatus est in semetipso quotidie autem immolatur in sacramento quia in sacramento recordatio fit illius quod factum est semel and therefore Calvin himselfe saith that your impiety in that particular being considered with the abuse of the auncients there would appeare betweene them and you an unmeasurable distance r Calvin lib. devera Eccles reform extat in Tractat. Theolog Calvini c. pag. 389. Vtrumque illis concedo veteres non mâ—do sacriâ—iciâ—â—oce abusoâ— esse sed etiam caeremoniâ Verum sireputemus quantum a veterum corruptelâ distet quae nunc abipsis fucatur â—â—pietas immensum est ferè intervallum and therefore the Iesuite abuseth their adversaries in making them to impute that to the fathers which they knew these never held Whereby the Iesuit might see how vaine he is in making us to be enemies of this mystery when we onely oppose their popish innovations and defiling of so sacred an institution And whereas the Iesuite would make Luther the first oppugner of private Masse it is a good argument that many were a sleepe when it first came into the Church seeing many of themselves forced by the testimony of the auncient Fathers confesse that it was not according to the auncient use of the Church of God Ignatius maketh all to communicate and all in both kindes Å¿ Ignatius ad Philadelphenses Vnuspanis omnibus confractus vnus calix qui omnibus distributus est in receiving of this blessed Sacrament Chrysostome t Chrysostomus in Cor Homil. â—8 Est autem ubi nihil differt sacerdos à subdito ut quando fruendum est hoâ—â—endis mysterijs similiter enim omnesut illa percipiamus digni habemur Non ficut in veteri lege partem quidem sacerdos comedebat partem autem populus non licebat populo participerâ— esse corum quorum particept erat sacerdos sed nunc non sic verum omnibus unum corpus proponâ—â—â— poculum â—um maketh Preist and People all alike This is acknowledged to be the practise of the primitive times by Innocent the third Innocent 3. lib. 6. Myster Missae cap. 5. In primitiva quidem Ecclesia singulis diebus qui celebrationi Missarum intererant communicare solebant sed excrescente multitudiâ—e c and by Durand Dur. raâ— l. 4. c. 53. In pâ—â—mitiva Ecclesiâ omnes qui celebrationi â—â—issarum interâ—rant singulis diebus communicarâ— â—lebant co quòd Apostoli omnes de â—alice biberâ—â— Domiâ—â— dicence Bibite exâ—â—oc â—mnes And to preserve pious mindes from embracing this fond perswasion of the Iesuites that Luther first impugned Private Masse I desire that they would consider with what impatience Chrysostome would have prosecuted the same when he expresseth bitternes even against the peoples neglect of communicating Indeed he could not actually dispute against that which was not yet we may coÌ„ceive by his words how he would have approved of Private Masse if it had
that first spoyled Gods people of this heavenly treasure yet it is most certaine that they are defrauded of their right which undenyablie demonstrates the Iesuites demaund to be frivolous and vaine that concludeth the Church of Rome doth remaine pure and undefiled still unlesse we can point out a Pope that brought in every corruption wherewith she is tainted Neither will it serve the Iesuites turne to exclaime against our translations for although wee should confesse that some of ours have as many faults as we know to be in the vulgar Latine or they charge the Originalls withall that some expresse it with more impatiencie then Clemens did the omissions of Sixtus t Praefatio ad Lectorem ult citat Non pauca in sacra Biblia praeli vitio irrepsisse quae iteratâ diligentiâ indigere viderentur yet this is not sufficient to to make our translations no Scriptures to excommunicate them out of the Church or to deprive the people of the true use thereof For is any ignorant that vulgar translations in primitive times were in many particulars faultie and more grosse then any translation which is allowed to bee read in the Church of Ireland u Ibid. S Hieronymus tempore suo accidisse testatus est tot scilicet fuisse exemplaria quotcodices cùm unusquisque pro arbitrio suo addeâ—et vel detraheret Did not Lucian and Hesychius at severall tymes correct the Septuagint x Hieron in libr. Paralip praefat Alexandria Aegyptus in Septuaginta suis Hesyâ—â—ium laudat autorem Constantinopolis usque Antiochiam Luciani martyris exemplaria probat mediae inter has Provinciae Palaestinos codiceâ— legunt quoâ— ab Origine elaboratos Eusâ—bius Pamphilus vulgaverunt totusque Orbis hâc inter se triphariâ varietate compugnat Were all the translations out of Greeke into Latine without faults as they were without number y Augustin de Doctr. chr lib. 2. cap. 11. Qui enim Scripturas ex Hebraea lingua in Graecam verterunt linguam numerari possunt Latini autem interpretes nullo modo The vulgar Latine now in force by decree in the Church of Rome abounded with errors or els your Popes were full of impiety that kept all the learned traine of the Roman Church 22. yeares in worke to correct is before it could bee fitted for an impression then let it passe not without downright errors as by Clements altering adding detracting contradicting of it in thousands of places in his after-edition is most apparant and hath beene formerly declared z Vid. lit â— â— Further whereas the Iesuite urgeth St Hierome that the Gospell of Christ by pâ—rverse interpretation is made the Gospell of man or which is worse the Gospell of the Divell a Reply pag. 26. Our Iesuite hath forgot himselfe for what hath interpretation to doe with our translation we confesse Arius and Pelagius used the Scripture in this manner that your great Roman Interpreter hath so behaved himselfe that he needeth not to give place to any precedent Hereticks b See the right reverend and most learned the Lord Bishop of Kilmore his Epistle to M â— Wadsworth chap. 3. pag. 62. 63. ad pag. 69 But for which of our good workes would hee stone us Now you may see how great cause our Iesuite hath to complement it Hath not then our holy mother the Catholick Church good reason to barre her children from reading of such dangerous bookes as lead their Readers head long into perdition and doth shee not hâ—reby regard that Christian reverence and respect which is due unto the Majesty of Gods sacred Word more by keeping it from defiled hands then our Adversaries doe by casting that pricclesse pearle before such wyne c c Reply pag. 27. Here our Iesuite is out of his coule like a Fencer in his flourish For they are not corrupt translations which his faction detesteth for none are more corrupt â—â—e hath â—â— authentick but vulgar and even now our vulâ—mple h 〈…〉 were but poisoned grounds new faâ—gled d deservâ—â—d train 〈…〉 Reply pag. 26 name of holy Scripture yet here they shall haveger 〈◊〉 of pricelesse pearles which as the Iesuite saith â—n his â—â— before sâ—ynâ— Surely if our translation be no Scripâ—â—es where is the breach of reverence of Christian respect where is the Majestie of the sacred word prophaned if ours be the true word of God Let the Iesuite returne to his vomite which he hath disgorged against God and his Oracles I would know whether it is more honour to Gods Booke to bee reserved in close Libraries or in the hearts or hands of his Saints Whom he meaneth by Swyne every one may perceive even those that Christ prized at the high rate of his precious bloud the laytie and all others to whom this libertie by the Adversaries is denyed But our Iesuite must learne that the word of God is of that efficacie that it can make cleane wallowing swyne and those which are now dogges and without it will force to cast up their vomite and in time it will purge and consume Antichrist and that foule fabrick of iniquity your Aâ—gean Roman stable And further our Iesuite deales like the Iewes with the Inhabitants of the towre of Syloam * Luke 13. 4. pâ—â—ving quidlibet de quolibet particular doctrines by desperate events First he telleth us that since the most learned Answerer printed his booke there fell out an example among our selves which might sufficiently condemne this their perniâ—ious licensing of every giddie braine to reade their Bibles But I pray you what example is this why of one Gray who not long agâ—â— â—â—ving inhumanely murthered his owne sonne excused his bloody fact by the example of Abram whom God commanded to sacrifice his sonne Isaac c Reply pag. 27 Who will excuse the bloody fact of that distracted wretch But yet who can collect any such thing from the Iesuites fond premisses as he laboureth to conclude Nabal was his name and folly was with him ever◠〈◊〉 knoweth that it was coÌ„ceived discontent which 〈…〉 his soule in that speculative desperatnes that 〈…〉 Divels suggestion not the scriptures which 〈…〉 to that evill And I pray the Iesuite to tell me the 〈…〉 why amongst them images the Laye-mens bookes 〈…〉 not wrought the same effect seeing by them â—he historieâ— of the Bible are likewise represented Further will the Iesuite argue the Divell hath abused scriptures by suggestion therefore the scriptures should bee taken from the tempted for their ordinary use If this were good Logick the Iesuite might debarre Christ of his scriptum est * Mat. 4. 4. 7. because the Divell cited text Neither can the Iesuite shew such grosse abuses in the interpretation of scriptures by those which have beene indifferently learned as have beene committed by the learned themselves some of them prooving to be the greatest Architects of Villanie It may be the Anthropomorphites did embrace their opinion
author neither any Apostle nor any man Apostolicall c See the Answere to the Iesuites Challenge pag. 7. The Iesuite boasteth if the Fathers authoritie will not suffice hee will produce good and certaine grounds out of the sacred Scriptures d See the Iesuites Challenge in fine The most learned Answerer tels him if he would change his order and give the sacred Scriptures the precedency he should therein doe more right to God the author of them who well deserveth to have audience in the first place and withall ease both himselfe and us of a needelesse labour in seeking any further authoritie to compose our differences And thereupon as St Augustine the Donatists so this most reverend Lord provoketh Papists Let humane writings be removed let Gods voyce sound Produce but one cleare testimonie of the sacred Scripture for the Popes part and it shall suffice alledge what authoritie you list without Scripture and it cannot suffice e Answere to the Iesuites Challenge pag. 10. And in the same page he further expresseth himselfe And this we say not as if we feared that these men were able to produce better proofes out of the writings of the Fathers for the part of the Pope then we can doe for the Catholicke cause when we come to joyne in the particulars they shall finde it farre otherwise but partly to bring the matter unto a shorter tryal partly to give the word of God his due to declare what that rocke is upon which alone we build our faith even the foundation of the Apostles and Prophets * Ephes â— â—0 from which no sleight that they can devise shall ever drawe us Here also in the place alledged he shewes that although by reason of their corrupt dealing with antiquitie it is high time for us to listen unto the advice of Vincentius Lirinenfis and not be so forward to commit the tryall of our controversies to the writings of the Fathers who have had the ill hap to fall unto such hucksters handling Yet that you may see saith the most reverend Primate f In his Answere to the Iesuitea Challenge pag 20. how confident we are in the goodnes of our cause we will not now stand upon our right nor refuse to enter with you into this field but give you leave for this time both to be the Challenger and the appointer of your owne weapons Now let all men judge whether there can bee a more plaine expression without fast and loose without tergiversation without inconstancie when as the most learned Answerer adhereth with the auncient Fathers to the true and absolute rule the sacred Scriptures and yet to satisfie the Iesuite is willing to try our faith according to the rule proposed by the Iesuit himselfe not that our doctrine had no other foundation or testimony besides the Fathers but that the Iesuites vaine pretences of Antiquitie might be detected and made knowne and that the world might see that their Doctrine and Church is not to bee justified by the testimonies of either God or man unlesse it bee that Man of sinne who in this cause would bee both party and Iudge and in matters which hee calleth faith would have his determinations to be received without dispute The Iesuite proceeds Although we have already shewen how little right you have to stand uppon in this case yet such thankes as this your courtesie doth deserve wee willingly returne g Reply pag. 48 Palmarium Facinus What have you shewen but your shame You have declared your distast of Scriptures and if the Fathers would performe the worke you expect from them why doe you muster in their ranke such hired Souldiers Epistles Canons Bookes swolne with forged titles corrupted depraved that they might deceive but that gladiatorio animo although neither God nor good men will plead for you yet you will not leave to plead for your selves Wee have heard you say ere while saith the Iesuite that we have had opportunitie enough of time and place to falsifie the Fathers writings and to teach them the learning and tongue of the Chaldeans and that we have performed it so well by clipping washing cankering c. that thereby their complexions being altered they appeare not to be the same men they were h Reply pag. 48 And where I pray you doth the most learned Answerer unsay it O but if this be true saith the Iesuite how can the goodnes of your cause be proved by them if not true what satisfaction can you make us for your uncharitable slaunders If the Fathers bee corrupted how dare you enter into this Field if not corrupted why did you charge us wrongfullie i Reply ibid. If the most learned Answerer had not detected your frauds you had never beene charged by him with those crimes If your clipping washing cankering had not beene espied or if he had bene so credulous as to have beleived all your impostors that you can stile Fathers of Councells then might you justly have demaunded How could the goodnes of his cause bee proved by them But whenas you dare not trust God in his owne meaning nor the true ancient Fathers or lawfull decrees of Councels without the assistance of your bastard authors to helpe in time of necessity this gives him ground sufficient to justifie our cause that hath no need of such treacheries and to detect yours even they being Iudges whom you appeale unto For in the point to bee handled afterwards whether Peters Primacie did descend to all succeeding Bishops of Rome what testimony bringeth the Iesuit but Arabick canons of the Nicene Councell proved to be according to the title by an experiment from the mountaines of S. Thomas 1605 k Reply pag. â—6 and confirmed by an epistle of Athanasius to Pope Marke l Reply pag. â—7 Here is one Counterfeit brought to justifie another and all for the counterfeite authoritie of the Roman Bishop This your corrupting of antiquitie would have hindred us if the same had not beene detected but this most reverend Lord can discerne betwixt the right hand and the left and point you out those witnesses that you onely dare commit your selves unto The Councell of Nice was corrupted by the Pope for to magnifie his Chaire and sea and to make the African Fathers beleive that he had that by positive law which now they challenge by divine right but did these Fathers trust the corrupters No they sent for the true coppie and then left the pretenders May not this be done in the like manner by the most learned Answerer True it is that Gibeonites with their pretences of antiquitie and outward mustines may sometime deceive a Ioshua yet we doubt not but time and experience may reveale the fraud Iacob was deceived by Laban but it was in the night Day declared who deceived him Whilst the world was no further learned then the Pope infallible what excellent testimonies were there for the Papall triple but when the Sunne the
strength of his confutation Now as this of Dioscorus hath not beene received by him with any good relish so what the most reverend Primate saith further in this particular is displeasant also I will put them downe at large that the Reader may observe this Astmaticall Iesuite in this particular to pant for breath Neither neede we wonder saith the most learned Answerer that he should beare us downe that the Church of Rome at this day doth not disagree from the Primitive Church in any point of Religion who sticketh not so confidently to affirme that we agree with it but in very few and disagree in almost all Å¿ See the most reverend the L. Primate his answere to the Iesuites challenge pag. 24. To the first the Iesuite saith it is his constant assertion that the Church of Rome at this day doth not disagree from the primitive Church in any point of Religion t Reply pag. 89. Secondly that neither the learned Answerer nor any of ours have ever yet beene able to disproove the same to this day how eagerlie soever they have set themselves against it u Reply pag. 89 Thirdly having no more to say then what his foremen have said before him he referres the Reader to his sound and pregnant evidences throughout the whole volume in the particular points propounded x Reply ibid. To the Iesuites first Assertion I answere that the Iesuite is neither Pope nor inspired and therefore may erre To the second the Iesuite must deny what Protestants have learnedly performed or else betray his God on earth and so breake his mancipiall obligation but as they use to deny any unjust thing whereof they are convicted so of necessitie must they not confesse that evidence whereby they are overthrowne It is as bad as heresie for them to give our writers their merit y Possevin Bibliothee select p. â—30 Vniversa igitur hac â—tactatione haeresim sapit quod Lutherum Calvinum Melancthonem caeterosque nominet honorifice they deny them the honour of their morall partes and therefore have their quidam doctus and tearmes of that cut z Index Hispaâ— fol 148. Bucerus Theologus Deleatur verbum Theologus Ibid Hulderico Zuinglio Theologo Delcatur Theologo Ibid. p. 204 Supprimatâ—â— nomen Calvini ponatut studiosâ—s quidam Now for your last your reforment to your evidences we accept your motion and if in them be found any thing else but corruption and confidence we will confesse you hold with antiquity But the question is so farre from being resolved that your indeavours have made your cause more full of jealousie in regard you have stuffed your volume not as you pretend with multitudes of convincing evidences but with counterfeit authors impertinent allegations as hath bene already discovered and will be further made apparant in the examination of your reply Yea you have cast behinde you all modestie in handling the testimonies brought against you by the most learned Answerer some passing by altogether as unanswerable as in the point of Free-will and others slightly passing over as in many points of your Reply Another of his Assertions is that we agree with the Primitive Church but in verie fewe points of Religion and disagree in almost all z Reply pag. â—9 The most reverend Primate in his answere would know where he should find those few points in which we agree with the ancient Church whether in the points controverted betwixt them and us or else in the whole body of that religion which we professe dare the Iesuite acknowledge our agreement with the Primitive Church in the first Then he must confesse themselves to varie from us where wee agree with Antiquitie and so leaveth small credite unto himselfe who with the same breath hath given out that the present Church of Rome doth not disagree with that holy Church in any point Doth he by those few points wherein he confesseth we do agree with the ancient Church meane the whole body of Religion professed by us Who sees not then the height of impudency Can those points be esteemed few which in truth containe the Apostles Nicene and Athanasian Creeds Do we not adhere to this Religion see our Liturgy doe we not judge heresies by this rule viz. Scripture Creeds and foure first generall Councells See the Statute * Anno 2. â—â—â—zab inter statut Hiberâ— pag 267. if we approved equivocating as they learned of Arius they might suspect us that we speake not as we beleive as they usually practise but our words being plaine our profession loathing your practises especially in points of faith and religion what ground had the Iesuite for these outdaring and outfacing calumnies See the Iesuites defence at large I doubt not but if your cause were good you are of abilitie and learning enough to frame an Argument more soundly and to divide more judiciously then heere you have done For every schooleboy may discerne that by those few points wherein I confesse you agree with the ancient Church I could not 〈◊〉 either of these your two sorts of articles at all b Reply pag. 89 The Iesuite hath bestirred himselfe heere to goe from this Dilemma for first he rayles and revyles the whip the division that afflicts him as if it might more judiciously have bin done and indeed with a schoole-boyes reason because it smarts For how proves he it not judicious but because it cannot cohere with his former words A wise reason The division detects the incongruity of the Iesuits assertions therefore it might more judiciously have bin done proh sapientiâ— But the Iesuite by his confession acknowledgeth that he could not meane these words of our agreeing with the Primitive Church in very few points of Religion to have relation either to the points in controversie betwixt them and us or to the whole body of our Religion and that this is so plaine that a schoole-boy may discerne it And now I would gladly know of the Iesuite a third member that doth not lye under the whole body of our Religion or our negative refutes as they tearme them of their Positions additionall viz t the points controverted betwixt us The Iesuite promiseth something If you urge me saith he to declare what points of Religion thâ—se are wherein I confesse you do agree with the ancient Church c Reply pag. 90 Indeed this is the thing we would know but instead of their enumeration he giveth us a repetition I say again they are but very fâ—w e Reply ibid. an addition yea sâ— few that we may boldly say they are just none at all f Reply ibid. If this be not a meere Bull carry me to your Cloister make a Iesuite of me we agree in few and yet in none at all Christs little flocke might be no flocke if this were sence If here the Iesuite be not amazed let the Reader applaud him For if we agree in none with the ancient Church why doe you
he say of the ignorance or the folly of the Answerer when he upbraides him with a Creed of the new fashion compised by Pope 〈◊〉 the fourth o Reply pag. 91 Nullus sapienâ— admiratur M â— Malone and therfore take the foole with you And howsoever you thinke to defend Pins the fourth by the Practice of the Nicene Councell it will give you no shelter they did you say expresse and declare the ancient faith in a new fashion and forme of words p Reply ibid. So did Athanasius so others but this is not the thingâ— for which you are accused but it is for an Appendix of twelve new points many of which were never accounted of faith till Pius the fourth his time and therefore your ground from which you perswade us to embrace it is unsound viz â— that it was compiled after the like manner without any alteration or innovation of the auncient faith aâ— all q Reply pag. 92 The ancient faith was so necessary to be believed that Athanafius tells us Whosoever wil bee saved it is necessary that he hold the Catholicke faith but your Creed is propounded onely to schollars and cheifely to such as are to receive promotions unto Scholasticall or Ecclesiasticall dignities r Reply pag. 91. Secondly the Apostle S. Iude tells us that the Faith Catholicke was once delivered but all your Trent articles are not so but brought in in after-times by the authority and definition of your Church as Transubstantiation Å¿ 〈◊〉 4. disâ— 11. q. 3. 〈◊〉 in Can. 〈◊〉 â—ect 41. Thirdly in the unitie of the Catholicke faith layde downe t Irenaeus â— 1. â— 3. 3â— by Irenaeus all the founded Churches in Germany Spaine France the East Egypt Lybia and all the world did sweetly agree but upon many of the new articles in your Creed there have been continuall warres controversies betwixt those that you will acknowledge Catholickes as communicating in one kinde Purgatory Indulgences the Mother and Mistresse of all Churches So that these points must be additions or else the Church lost the unity of Faith for a long time together Fourthly 〈◊〉 Lirinensis u Vincen. Lirinen advers prophan novat Cùm sit perfectus Scripturarum canon sibique ad omnia satis superque sufficiat and other Fathers x S. Basil l. de vera pia fid Manifesta defectio fidei est importare quicquam â—orum quae scripta non sunt S. Hilar l. 2. ad Const Aug. fidem tandem secundum ea quae scripta sunt defiderantem hoc qui repudiat Antichristuâ— est qui simulaâ— Anathem a eâ—â— S. August l. 2. de doct Christ c. 9. In ijs quae apertè in scriptura posita sunt inveniuntur illa omnia quae continent fidem moresque vivendi and some Schoolemen y Scotuâ— Prolog in Sent. q. 2 Scriptura sufficienter continet doctrinaÌ„ necessariaÌ„ viatori Thom. 2. 2. q. 1. a 10. ad 1. In Doctrina Christi Apostolorum veritas fidei est sufficienter explicita make the Scripture sufficient to â—each all points of faith but many articles of this Creed are confessed by you to be delivered by tradition onely not by Scripture z Coster in compend orthodoxae fidei demonstr 〈◊〉 5. c. 2p 162. so that you see you have vainely sought your defence from the practise of the Nicene Fathers It had been better I thinke Mr Malone that you had taken another kind of defence that you had justified the Pope your Church that they make new Creedes defining verities by the infolded still revelation of GOD which determinations have the force of a certaine divine revelation in respect of us as one of the learnedst of your Fraternity hath said a Suaâ—es â—om 2. p. 93. or with Stapleton that the church may define a point of faith Etiamsi nullo scripturarum aut evidenti aut probabili testimonis confirmaretur although it bee not confirmed with any evident or probable testimony of the Scriptures b Stapleton Râ—lect Cont. 4. q. 1 ar â— or with Lâ—â— the X. in his Bull against Luther that it is heresie to say immanu Ecclesia aut prorsus non esse statuere articles fidei that it is not in the hand of the Church or Pope to make articles of faith c Art 27. not to have run to expressing declaring which the Councell Pope never intended but be it as it will the Iesuite tells us that the Laytie may bee well counted Catholickes though they never so much as heard of it therefore we need not to trouble our selves about so triviall a matter especially they accounting us of the Lay number But after charges of ignorance folly and wrangling the Iesuite accuseth the most milde modest nature of the most â—overend Primate that he sticketh not maliciously to slander Maldonate and others with the crime of Perjurie d Reply pag. 92. c. He that would answere this snarling Iesuite with equall currishnes must speake with his teeth and not with his tongue But passingby his language I will consider how impudently he chargeth that with slander the truth wherof he cannot cast off with all his shifts Their Trent Creede is Neither will I ever receive or expound it vizâ— the Scripture but according to the uniforme consent of Fathers e Bulla Pij IV. p. 478. Nec eam unquam nisi juxta unanimem consensum Patrum accipiam interpretabor Now to defend Maldonate and Pererius two of his brotherhood for not practising according to faith he first reviles after his accustomed manner the most reverend Primate Secondly he denyes that Maldonatâ— ever tooke his â—ath Thirdly he expounds the article of faith for the saving of the Iesuites credite f See the Iesuites Reply pag. 9â— First for his reviling let Rabshekah rayle for Maldonats oath he tels us that the most reverend Primate cannot tell whether Maldonate tooke the oath or not gives two reasons one in the Text because he supposeth he never did the other in the margent For he lived wrote in Paris where the Tridentine Councell is not received g Reply pag. 92 A Iesuite must beleive for the Popes advantage why should wee thinke his suppositions should prejudge his cause he that must beleive white blacke if the Church injoyne it h 〈◊〉 p. 247. can suppose any thing The other reason is as vaine might as well have been spared in the margent as in the text for though the Church of France receive not the Councell of Trent yet is there any Iesuite in France that doth not subscribe unto it to submit in any other maner then the Pope prescribes is not obedience but rebellion Besides this being made a part of the Papall Creed he cannot deny his Baptisme in that faith if their faith be as auncient as the Iesuite which is not done without a vow or oath But if
that the most reverend Primate in that Historicall explanation did not discend to the ages of Wickliâ—â— or Husse and therefore could not bring them in for Pâ—lâ—ars of his successive Church The Iesuite further telleth us that they are confessed to be damned herâ—ticks h Reply â— 11â— but bringeth not any testimony for the same He that speaketh most bittâ—rly is O sâ—aâ—der against the Waldenses who taxeth their opinions as absurd c. But I hope wee are not tyed to belâ—ive him where it is apparant hee was altogether deceived That the most learned and holy Bishop Iâ—well did cast off the Waldenses as none of ours may bee imputed to this that hee bâ—held them as their persecutors painted them out with spots of Maâ—ichâ—isme and other hereticall errours But if the Iesuite will read that discourse which hee cavils at hee shall see that the heresies imputed to thâ—m were bred in the malicious minds of Papists who did therefore fâ—igâ—â— these opinions to be theirs because they reproached their dissolute lives and no otherwise i Girard Histor Franc. lib. 10. Quam vis pravis iâ—buti â—â—erint opinionibus non hoc taâ—en tantum Papae magnorum Principum odium in â—os concitabat quantum libertas orationis quâ dicâ—oâ—um Principum atque Ecclesiasticorum vitia morâ—s dissolâ—tos culpare ipsiusque Papae vitam actionâ—â— reprehendere consâ—everunt Haec praecipua res fuit quae universorum â—is conâ—â—avit odium quaeque â—ffecit ut plures â—efariâ— affingerentur â—is opiniones à quibâ—◠〈◊〉 â—â—â—â—ant alâ—â—â—â— Thirdly saith the Iesuite both Luther himselfâ— and all his followers doe make him the first Author of Protestanâ—y k Reply pag 110. What Luther the first that ever taught the doctrine professed by Protestants Those that are better read in story then our Iesuite confesse otherwise for Poplinerius acknowledgeth the Waldenses and Protestants to differ little and that this doctrine was preached and defâ—nded throughout Europe in France Spaine England Italy Germany and other Nations also l Popliâ—er hist Franc. lib. 1. â—dit aâ— 1581. fol 7. b Hi Albigenses invitis Principibus Christianis omnibus circa annum 1100 temporibus subsequentibus doctrinam suam ab eâ quam hodie PROTESTANTES amplectuntur parùm differentem non per Galliam solum totam sedâ—â—iam per omnes pâ—nâ— Europae oraâ— disseminârunt Nam Galli Hispani Angli Scoti Itali Germani Boâ—â—mi Sâ—xonâ—â— Poloni Lithuani gentes aliae â—am ad hunc diem pertinaciter defenderunt But I need not to stand in defence of that booke which doth defend it selfe and ever will against either the Iesuite or his fellow-labourers neither hath he urged any thing worthy observation against the same For there is no question but Luther did powerfully preach against Popish corruption and by his ministery together with others whom GOD raised up with him did publish the Gospell the light whereof for a long time they did disgrace and revile It is not enough to make Luther the Author of our Religion because after your Apostasie heâ— was one that at first did publickely and zealously preach the same When the Arians persecuted the Catholicke Faith eclipsed obscured it made it reputed Hâ—resie insomuch that the whole world m See before pag â—5 lit â— in marg was an Arian and Catholicke also in her owne judgment was the Catholicke faith afterwards published with zeale and victory the birth of Christian Religion the beginning of our Creed Nothing more triviall That which the Iesuite speakes afterwards of Luthers remorse of Conscience is ridiculous and might have beene spared for who can doubt but that in his â—calous performing of his duty in publishing the Truth of the Gospell of CHRIST the Divell did as violently assault him within as the Pope without thereby he was afflicted with as many superstitious feares within as outward terrors for the same reasons I suppose in regard the preservations of their kingdomes did depend upon it Now at last that he may conclude he casts up his Audit Sâ—â—ing that our Answerer cannot tell us that which we demaâ—nded to wit when or by whom our Catholicke Religion was first brought in n Reply p. 11â— Although there is no Injunction for it as hath beene shewed that he should answere your Demaund yet hee hath in all your particulars discovered your innovations which how it hath beene avoyded wil bee examined in their due place Yet the Iesuite telleth us that he will doe the Answerer the favour to tell him briefly where when and by whom his Protestant Religion was first begun o Reply p. 113. But I aske the Iesuite whether in his Conscience he is not checked for urging Calvin c with a corrupt minde when from their words he would have it concluded that the Catholicke Faith did first bâ—gin at Wittâ—nbergâ— I hope the Iesuite can consider that the repairing of the Temple was not the laying thâ— foundation of it neither David Hâ—â—â—â—hiah or Iosiah their regulating of things amisse a bringing in of a new law Teaching for doctrine the Traditions of men this makes a beginning but let the auncient of dayes be preached in the last times this is no Novâ—ltie no new thing But saith the Iesuite Loâ— here then the place where Wittenberge the yeare 1517 the day of the moneth the xxxi of Octâ—ber the day of the weekâ— Saturday yea the very houre of the day twelve of the clocke when first Protestancie was brâ—â—â—hed by Luther p Reply p. 1â—3 Nothing more fond Luther resisted Popish abuses such a day therefore the Faith preached by Luther did then first begin What did de make a new Gospell as some of you have attempted q See before pag. 330. 331 or frame a new Creed as you have lately done r See before 359. I desire the Iesuites evidence or his modesty his evidence to convict Luther or his modesty to condemne himselfe For if the opposing of Iâ—dulgences be the beginning of our Faith as the Iesuite doth insinuate Bellarmine will shew that he hath fayled both iâ— person time and place Å¿ Bellarm. de Indulgen l. â— c. 1. Primi qâ—â— indulgentias contempserunt oppugnârunt fuâ—ruâ—â— Waldenâ—â—â— Seqâ—â—tus est Valdenses Ioannes Wicleâ—â—â— Wicleâ—um seqâ—â—ti sâ—â—â— Hussitâ— Hos MAIORES PARENTES habâ—it Maâ—tinâ—s Lutherus And although he give Luther the name yet Bzovius will not have Luther but Staâ—pitius to have first begun the worke Bzovius Annal Eccles in ann 1517. num â— Staâ—pitius quoque quamvâ—â— PRIMVâ—â—apâ—dâ—m validâ—ori postea brachio vibrandum contra Ecclesiam conjâ—â—issâ—t sectâ— tamen cujus si non â—â—ctor certè promoâ—o◠〈◊〉 â—â—â—en darâ— non potuit sed â—â—rpiâ—â—dinem hanc Luthero reliquit And notwithstanding the Iesuite telleth us so confidently that Protestancie was first brâ—ached by Luther the yeare 1517. yet the same Author affirmeth that he disputed against them in the points oâ— free-will mâ—rits and traditions the yeare before Ibid. nuâ— 1â— Superiore poâ—â—o anâ—o 1516 Idem Lutherus disputavit conâ—ra Scholasticoâ— Theologoâ— de libero aâ—â—â—trio meritâ—s bonoâ—um opâ—â—â—â— traditionibuâ— Ecclesiasticiâ— â—asque propositioâ—eâ— Toâ—o 1. opâ—â—u◠〈◊〉 â—â—serâ—it â—◠〈◊〉 â—â—ique appaâ—eâ—◠〈◊〉 jam 〈◊〉 〈◊〉 〈◊〉 So punctuall the Iesuite is that in the judgment of his owne he hath in every circumstance troad awry His repetition of Aâ—gâ—stines rule That Custome which â—en looking up into former tiâ—â—s doe not finde to have beene brought in by any that lived after the Apostles is rightly beleived to havâ— beene delivered by the Apostles themselves helpes neither them nor their cause for they never have nor ever wil be able to manifest either by our confession or otherwise that Roâ—ish customes have beene universally received neither can they defend them from Noveltie in their â—â—â—rance wherefore they may well bee cast forth into thâ— Dâ—nghill as wanting the Salt of Apostolicall institution for their seasoning So that S. Augustines Rule condemneth their Novelties and the GENENERALL CONTROVERSIE is cleared but indeed no otherwise then to the detection of their Egyptian Darkenes