c Philip. 2. v 7. he did for vs exinaniee himselfe taking the forme of a seruant That of the greater or lesse honour which doth accrue vnto God is but a bad way to establish one article of Faith and destroy another Vvher vpon d Hil. l. 1. de Trinit Religiese impius l. 4. irreisgiosam de Deo selt â—tudinem S. Hilarie tearmes the Arians who vse that way of proceeding Religiously vvicked people who doe irreligiously serue God Other grounds are necessaire Vve must know what the Church teacheth vs and those that are so carefull of Gods honour ought to be verie carefull to be in structed in it least they iniure him in deedes whom they honour in words which they doe in expressing things otherwise then they are indeede it being certaine as saith a Cassian l. 1. de Incarnat Quod non dicitur it ae vt est etiamsi honor videatur contumelia est Cassian disciple of S. Chrysostome that that vvhich is not exprest as it is though it seeme honourable is indeede a true contumelie That which is true be it of what kinde it will honours God because he would haue it so and that all his wills are to his owne aduantage But what is false though in apparance aduantagious turnes to disaduantage And though many things beare no proportion with the greatnes of the Almightie yet haue they connection with the infinite perfectioÌ„ of his loue and Charitie which appeares somuch the more perfect and accomphished by how much in vertue therof he descends to things more lowe and abiect And therfore it is an abuse to alledge gods honour to dazle and blinde the people Yet this you doe while you represent your Religion hated for fiue points which you esteeme honorable for him as being honorable in your opinion to Iesus Christ which is but yet so in apparance onely Hereupon I am forced to tell you with a Tertul. l. de pudic c. 2. talia tantae sparsilia eoruÌ„ quious Deo adulentur sibi lenocinantur effoeminantia magis quam vigoraÌ„tia disciplinaÌ„ Tertullian that those litle shiftes by vvhich you become flatterers of God and your selues doe rather vveaken then strengthen discipline So considering Religion in the shape you represent it me thinks I see not a chaste wife but a strumpet set out with sundrie adulterate colours to seduce the world and kill you come from you and become mistresse of your life which moues me to the end I may deliuer the people from errour to vndertake to wash her face vnmaske her and discouer her deformitie following the example and foot stepps of the Prophete who speaking of an Idolatrous b Nahu 3. Propter mu. titudinem fornicationuÌ„ meretricis speciosa gratae habeutis maleficiae quae veÌ„didit gentes in fornicationibus suis faemiliaes in maeleficiis suis Reuelabo pudenda tua in facie tua ostendam gentibus nuditaetem tuam regnis ignominiam tuam nation vseth these words For the abundance of the fornications of a faire charmeing and mischieuous strumpet vvho hath sold nations in her formcations families in her diuelish prankes I vvil discouer thy shame in thy face and vvill shevv thy nakednes to all nations and thy ignominie to kingdomes Which I will doe so much the more willingly because I haue learnt of b Concil in psal 36. Tanto magis debemus commemorare vanitatem haereticorum quanto magis quaerimus salutem eorum S. Augustine that by how much more we desire the saluation of Heretikes by so much more we ought to indeuour to make the vanitie of their errour appeare SECTION II. VVe vvould make it clearely appeare vnto him that our religion is hated because it admitts no other rule of saluation then the vvord of God contayned in holy scripture ANSWERE IT is false that your Religion is hated for that it admitts no other rule of saluation then the scripture but true it is that it is worthy of hatred for the diuers abuses which it committs in Scripture That we teach no other rule of saluation then scripture will be manifest to any that knowes that these words an other rule doe importe in proper speach a Rule of a diuers kind as I will hereafter proue in the ensuing Section and withall an intire rule as I will presently make appeare following your owne tenets who will not admitte the Ghospell of S. Mathew to be an other rule then that of S. Marke considering they are but two parts of the same Rule and that this word rule simply taken signifies a compleate rule for as S. Basile saith a Rule admitts no addition but things that are imperfect are neuer rightly instiled by the name of Rule Now we nether admitt Rule of any other king then the scripture nor yet any compleate rule other then it yea we call it the compleate rule of our saluation for two reason both because it contaynes immediatly and formally the substance of our Faith all the articles necessarie necessitate Medij for mans saluation and also because it doth mediately comprehend all that we are to beleeue in that it doth remitt vs to the Church to learne the same which it assures vs is infallible Hence it followes that we draw that truth out of the scriptures which we receaue by the mouth of the Church if reason may preuayle which teacheth that whoso euer deputes another to speake for him speakes mediatly by his mouth and if a Aug. lib. 1. cont Cresco c. 33. Quamuis huius rei certè de scripturis Catholicis non proferatur exemplum earundem tameÌ„ scripturarum etiam in hacre à nobis tenetur veritas cum hoc facimus quod vniuersae placuit Ecclesiae quam ipsarum scripturarum commeÌ„dat authoritas Etsimi lia lib. de vnit Eccles c. 22. S. Augustine who deliuers it in expresse termes may gaine beleife Albeit saith he one can produce no example of scripture concerning this matter yet hold vve in it the truth of the same scripture since vve doe that vvhich is conformable to the vniuersall Church vvhom the authoritie of the selfe same scripture doth commend vnto vs. Behold in what esteeme the Scripture is with vs for which cause we also are to be esteemed Now we will see whether by reason of it you deserue not hatred though not in that sense in which you say you are hated for it But before we come to that point permit me I beseech you to extenuate a litle the glorie you hunt after in establishing the Scripture the onely rule of your saluation by making you share it onely with diuers Here tikes who before your tyme sustayned the same opinion So said the Manichies I can in no sorte saith Fortunatus in a Aug. l. cont Fortunatum Nullo genere rectè me credere ostendere pessum nisieaÌ„dem sideÌ„ scripturarum authoritate firmauerim S. Augustine make appeare that I rightly beleeue vnlesse I confirme my Faith
one mans power but onely to know whether Christ being the head of the Church one should contumeliously wrong him by establishing an other head therof which doth cleately show a paritie betwixt a Particular head being compared to Iesus Christ as such and an vniuersall head compared vnto him in the same nature and qualitie of vniuersall head Now whether one man be of sufficient abilitie to gouerne the whole Church is a new yet a easie question to be decided sith that which a man performes by the helpe ef a friend himselfe is said and esteemed to doe But that I may cut of all euasions â— demand of you whether if the whole Church which you brauingly pretend to be reformed were in England whom you hold to be the head of it would be also in your opinion the head of the vniuersall Church If you grant this why should a qualitie which is not iniurious in his person be iniurious in the person of Peter But if you deney it render a reason of your negation It is not in that the essence or nature of Head is in genere or generally speaking contumelious since you grant it to a prince whom you honour Nor is it for that one onely is not sufficient to gouerne the vniuersall Church because following that supposition the Church is reduced to such circumstances that it doth not exceede the abilitie of one man to gouerne it since one man actually in that extention doth gouerne it And therefore it is manifest that that which we teach is not iniurious to Iesus Christ or if it be impertinently then doe you sustayne the part of a Plaintiue in a crime wherin you your selues will be conuinced as culpable Vvhich yet will be made more euident by the insuing articles where I will endeuour to shew that it is a greater aduantage of honour to produce a thing by the assistance of another though one man alone be able to produce it permitting another to haue share in the glorie which he could reserue to himselfe alone and will make appeare by consequeÌ„ce that it is more honorable to Christ Iesus who alone is able to gouerne the Church yea thirtie Churches if so many there could be to let others share in this gouernement then wholy to reserue it to himselfe And euen at this present I will giue you a scantling of it in that which by the light of faith you haue seene to witt that God did repute it a greater laude and glorie to haue constituted Christ as man the Heade of the vniuersall Church vnder him then to haue retayned and reserued all that dignitie to himselfe without communicating it to any other In conclusion I would in treate the Reader diligently to obserue the Ministers subtiltie which is of this nature that wheras there are two sorts of questions The one Vvhether the Pope be the Heade of the vniuersall Church The other whether supposing him to be the head of the vniuersall Church he ought to be called another head of the Church then Iesus Christ or not In like manner whether good workes be meritorious and supposing them to be meritorious whether that merit ought to be tearmed another merit then that of Iesus Christ Vvhether the workes of pennane doe cleance from sinne and supposing they doe cleance from sinne whether they ought to be called another cleanceing or purgatorie then the blood of Iesus Christ whether the rite and celebration of the Eucharist be a true sacryfice and supposing it to be a true sacryfice whether it is to be called another sacryfice then that of the Crosse Of which two questioÌ„s the first belonges to the nature and beeing of the thing and is of Faith The second respects the name onely and is not of Faith S. Aug. contr Iulianum cap. c. and therfore as S. Augustine saith may be disputed pro con amongst Catholikes Doctours without impeachment to Faith In these questions this is the Ministers craft They passe the first which is of faith ouerin silence The other which is not of Faith they discusse To the end that by reiecting these formes of speach There is another head of the Church then Christ another merit then Christs merit another sacryfice then the sacryfice of the Crosse c. they may carrie away the Reader to beleeue that none is head of the Church but Christ and finally that no action but that which Christ performed vpon the Crosse was a sacrifice And be it that following some Catholike Doctours we may vse those kindes of speach ether meaning that there is another head of the Church then Iesus Christ another merit another sacryfice c. not of another kind but of another order onely or els that there is another person then Iesus Christ who is heade of the Church other workes meritorious another actions sacryfice c. In which sense somme tymes I call the Euchariste another sacrifice then that of the Crosse and good workes other meritorious workes then those of Iesus Christ But for as much as I obserued that the Ministers by this slight of impugnig a manner of speach aymed at the vtter destruction of certaine Articles of Faith I thought good to grant them that we were not barely to sustayne that there is another heade another merit another sacryfice c. therby to make euident that whether we grant or we deney them this manner of speach yet can they thence draw no aduantage against that which is of Faith SECTION IV. MINISTERS NOr other Purgatorie for our sinns but his bloode ANSWERE IF by the word Purgatorie you vnderstand not the place where but the cause wherby we are purged from our sinns we intirely ioyne hands with you for in that sense we teach Aust l. 2. cont Crescon c. 12. Mundantur homines baptismâ— munâ—aÌ„tur verâ—o veritatis muÌ„dantur sacrificio conâ—riti cordis muÌ„dantur â—leemosynis muÌ„dantur â—â—sae charitate that there is no other Purgatorie then in the blood of Christ We say indeede with S. Augustine that there are other things as baptisme the word of truth the sacryfice of a contrite hart almes deeds and Charitie which doe purge and purifie mens soules but wheras they doe cleance vs nether by their owne vertue nor by the meanes of any other thing which is distinct from the blood of Christ but by the power and vertue therof and that in a far different manner to witt inferiour and subordinate to that by which he doth first purge vs one ought not to call it another purgatorie because diuers Purgatories for the reasons alreadie alleaged import a purifying diuersi generis of another kind while yet no such thing is found in mans iustification there being nothing at all which can purge vs but by the force and efficacie of the blood of Iesus Christ This blood it selfe of it selfe doth expiate our crymes as being the onely and proper prise of our sinnes and that wherby our debts are cancelled But the word of
sine pradicante ergo fides ex auditu saint Paule shall they beleeue him whom they haue not heard and how shall they heare without a Preacher Therfore faith is by hearing Vvherby we see that reading onely is not a sufficient meanes of faith since according to the Apostle no man can haue assurance ether of the letter or of the sense of the Scripture vnlesse he learne of the Church how it is to be vnderstoode Secondly because if this meanes be sufficient for all the world the Fathers of the Church the Lutherans Anabaptists and others who with great care and diligence made vse of it erred not in the fundamentall points of faith as in your writings you vpbrade them But if you affirme that reading alone is onely sufficient in qualitie of an externe meanes and that there is further required an inward illustration of rhe holy Ghost which is not in them that erre I demand a text of holy Scripture affirming that Caluine and his followers had this interiour illustration rather then the others if you can produce no such text I demand why you beleeue it without Scripture Againe I demand by what exteriour or interiour signe you can be assured to haue this illustration of the holy Ghost in the vnderstanding of these words This is my body more then the Catholikes or Lutherans Finally since reading onely is not sufficient without this internall illustration of the holy Ghost if you cannot by some infallible argument proue that you are assured of this illustration I beseech you to accnowledge that you haue no certaintie of the sense of Scripture nor consequently of your faith Finally why doth the Eunuke who had the holy Ghost and readd diligently that place of Isaye where the passion of our sauiour is cleary foretold being asked by Philippe one of the Deacons whether he vnderstood what he readd answere a Act. 8. Et quâ—modo possum si non aâ—â— quis ostenderit mihi how can I vnlesse some shew it me If to vnderstand the Scripture a man be to rely vpon the interiour illustration of the holy Ghost you cannot say as some tymes you doe that your meaning is not that euery one should vnderstand all the Scripture but b Vvhit de perspicuit script c. 1. Nostrum axioma est omnia quae sunt ad salutem necessaria opertis verbis in scripturis propâ—â—â— onely that which is necessarie vnto salutation because the passage which the Eunuke confesseth he vnderstandeth not concernes not the passion of our sauiour Iesus Christ which is the fundation of mans saluation Nor will you affirme that the Eunuke was ignorant sith the simple are as well to vnderstand that which is necessarie to saluation as the learned Nor indeede ought he to be rancked amongst the ignorant whom a Hieron ep 103. Ego nec sanctior sum hoc Eunucho nec studiosior tantus amator legis diuinaeque scientiae cum libruÌ„ teneret ignorabat eum quem in libro nesciens venerabatur saint Hierome represents so studious and so great a louer of the law that he himselfe was not more addicted thervnto That the Scripture is not easie to all men it selfe doth witnesse and the Fathers doe teach It selfe doth witnesse b 2. Petr. 3. In quibus sunt quaedam difficilia intellectu quae indocti instabiles deprauant sicut caeteras scripturas ad suaÌ„ ipsoruÌ„ perditionem for saint Peter sayth that in saint Paules Epistle there are certaine things hard to be vnderstood which the vnlearned and vnstable depraue as also the rest of the Scriptures to their ovvne perdition The Fathers doe teach vs the same The Scriptures of the law saith a Aug devtil ered c. 6. An istae scripturae legis planisssmae sunt in quas isti quasi zulgo expositas impetum faciunt saint Augustine are they most cleare And when a certaine person told him that he readd and vnderstood the Scripture of himselfe he said Is it so Thou darst not aduenture vpon Terentianus Maurus Without the helpe of a Master An infinitie of Authours are required to the vnderstanding of each Poete and yet thou darst interprise the reading of holy Vvrite without a Guide and passe thy indgement vpon it without a Master For the same reason b Et cap 7. Terentianum Maurum sine Magistre attingere non auderes Asper Ceonutus Donatus alij innumerabiles requirunturvt quiesbet Poetae possit intelligs tu in eos libros qui sancti diuinarumque rerum pleni sunt sine duce irruis de his sine piaeceprere audes ferre sententiam saint Hierosine apprehends it verie pernicious that an old Trott a Dotterell a sophisticall pratter any one aduentures vpon the Scripture Weares it out begins to reach before they haue yet learnt it And c Hieron Epist 103 ad Pauli Hanc scripturam garrula anus banc delirus senex hanc vniuersi praesumunt lacerant docent antequam discent Cap. 1. 2. Duplici modo munire fidem suam Domins adiuuante deberet primum scilicet diuinae legis authoritate tum deinde Ecclesiae Cathoiteae traditione quiae videlicet scripturam laeramproipsasua altitudine non vno ecdemque sensu vniuersi acciptunt saint Vincent Leir saith that to auoyd heresie and to be established in the true faith it is necessarie to adioyne the Tradition of the Church to Scripture because the Scripture by reason of its depth is not vnderstood of all in one and the same sort Therfore it is euident that the Scripture alone without the explitation of the Church doth but afford vs a part of the rule of faith and that you who promis euery one the knowledge of his saluation of himselfe doe promis him to speake with the a 1. Timot. 6. Apostle a knovvledge of a false name and push him on to know more then is behouffull in steede of contayning him within the termes of a modest knowledge and teaching him with b Contra Epistolam fundam cap. 2. CateraÌ„ quippe turbam non intelligendi viuacitas sed credendi simplicitas tutissimam facit saint Augustine that the simplicitie of beleeuing not the viuacitie of vnderstanding is the peoples assurance You haue words at will but your proofes are thinnesowen And indeede you doe nothing els but delude the people as I haue said and is euident deceaue them leade them to perdition He that finding a blind man in a bad and rockie way takes from him his staffe and Guide not furinshing him with another doth plainly discouer that his designe is the poore mans destruction Euery one then must needs clearely discerne that you deceaue the people and leade them to their ruine because depriuing them of their ordinarie guide which is the Church you prouide them not of another And it is manifest that you committ them to no sufficient Guide both because the blind simple and ignorant can make no vse of the Scripture for their
the custome of the Church for a Hom 〈◊〉 in Ep. ad Ephes Frustrahabetur quotidiana oblatiâ— cum nemo sit qui simul participeâ— S. Chrysostome confesseth that in his tyme there was such à negligence amongst the people that there were many oblations made wherof none did partake and b Aâ—br 5. de Sacram. c. 4. S. Ambrose doth witnes the same speaking of the Grecians who he saith were wonte to communicate but once à yeare Secondly by the confession of your owne Authours for c Perkinsus in â—rohlem de Mis â—a priuata TeÌ„â—ore Walfridi â—iâ—â—entur caepisse soliteriae missae tempore Gregoriâ— Perkins doth accnowledge that the custome of saying masse wherin the people communiecated nor was obserued in the Church euen from the tyme of walfride and Gregorie the great that is à thousand yeares agoe whence it is manifest that it hath bene obserued in all tymes since none can shew the begining therof Thirdly by your men for d The historie of false Martyrs in â—n thelife of iohn Hus. The memorie of â—o Hus ought to bee in holy esteeme amongst all the faithfull Iohn Hus whose memorie is famous amongst you saith planly witnes e Luth. colloq conuâ—â—alibus Luthere that this custome is not vnlawfull SECT V. Of Communion vnder one kind TO improue and reiect the ancient customes of the Church as you doe without alleading any law for their condemnation is to condemne your selues You crye out Anathema against vs because we communicate vnder one kind onely which yet hath bene in all tymes practised in the Church you persuade the people that we doe them à great iniurie in not permitting them both the kinds wheras you produce no là w which prohibites as an vnlawfull thinge what we practise And that this many ages agoe was the custome of the Church a Ser. de Laepsis S. Cyprian S. b De obitu Satyri Ambrose and c Lib. 2. de vxore Euzeb l. 6. c. 39. Tertulian who liued in the second third and fourth age doe deliuer d Lib. de Lapsis witnessing that the primitiue Christians conserued the Euchariste in there houses vnder the onely species of bread to haue accesse to it at all houres vpon sundrie occasions whether it were in tyme of sicknes to prepare themselues to Martirdorne or for same other respecte Further it appears out of S. Cyprian who notes particularly that Children were communicated vnder the onely species of wine as also out of S. e Basil Epist ad Caesaream August Basile who witneseth that such as liued solitarily in the wildernes coÌ„municated vnder one kinde Manifest therfore it is by these authorities that the custome of communicating vnder one kind hath bene obseruerdin the Church aboue twelue hundred yeares and that which is worthy to be noted without all opposition ether of Geekes or latins till Iohn Hus his tyme. Nay further wheras in the a Actes of the Apostles where mention is made of the CoÌ„munion of the Church he speakes onely of the breaking of the bread we haue iust occasion to conceaue that this custome was not onely introduced in the tymes of the forenamed Auncients but euen in the Apostles tyme. Againe wheras the Fathers are of opinion that our sauiour after his resurrection gaue the Euchariste to his disciples in Emaus vnder the onely species of breade we haue reason to beleeue moued by their testimonie that it was the custome in the verie tyme of Iesus Christ Howbeit none can doubt but that the communion vnder one kind hath bene practised in the Church froÌ„ the second and third age If you did produce any law which did prohibite this vse we should doe amisse to transgresse it But you haue produced none nor are the authorities wheron you rely of any waight or momeÌ„t against vs. As for the passage of S. Iohn the 6. it auayles you not both because according to you it is not vnderstood of the Euchariste saue in the begining onely for in the end of the same Chapter Calu. â—n 6. Ioan. v. 53. Non recti Behâ—râ—â— cum hoc testimonâ—â— probarent vsum calic iâ— pr â—â—missum deâ—ere â—mnibus esse he mentiones that bread onely wherof it is said that it giues life euerlasting and also because that Caluin himfelfe blames the BohemiaÌ„s for indeuouring to proue out of that text that the Chalice is to be imparted to all men If you produce that of S. Paule where he speakes of the Euchariste 1. Corinth 11. it will no wayes aduantage your cause yea contrariwise it will preiudice it since after he had related the institution of Iesus Chr. speaking of the eating of the Euchariste he speakes of it with disiunction saying who shall eate or drinke whence it appeates that it is not necessarie to receaue both the knids together If you obiect our Sauiours example it will be in vaine since you your selues coÌ„fesse that it is not necessari to imitate him in eueri thing and place that it is another thing to instruct Preists as Preists what they are to doe Act. â— and another thing â—o teach theÌ„ what they ought to make the people practise and that the Apost theÌ„selues distributed this SacrameÌ„t without making meÌ„tion of any thing but bread You will alleadge without doubt that place of S. Mathew 26. Matth. 26. Drinke ye all of this which Caluine extolls so much But that will make as litle to your pourpose as the rest because in that passage Iesus-Christ speakes tò his Apostles onely as S. Marke shewes Marc. 14. saying they all dranke of it which word all did plaÌ„ly designe the Apost only since they only draÌ„ke of it It may be you will obiect that if Iesus-Christ by these words Drinke ye all of this meane onely the Apostles then by paritie he speakes of them onely when he saith Eate ye all of this and coÌ„sequeÌ„tly the faithfull should not be obliged to communicate But your consequence is false 1. Corinh 11. v. 28 Probet autem seâ—psum homo sic de pane illo â—edat de calice bibat because albeit in that place this word eate was onely addressed to the Apostles yet is it sufficient that the coÌ„munion of the faithfull is coÌ„manded els wher to witt in the sixt of S. Iohn and in the first Epist of S. Paul to the Cor. We could sufficieÌ„tly defend our selues by the sole title of our possession and your weaknes which is so great that you cannot coÌ„uince vs though by condeÌ„ning vs you are obliged therunto But we will not insiste vpon this point it being an easie taske to manifest that we nether wrong the people nor yet iniure the Sacrament yea on the contrarie side that that which we teach is aduantagious to both and that your doctrine is iniurious to both as also to the institution of Iesus-Christ We doe no wrong to the people because the body and blood of
The Emperour Basilius doth also intimate this when speaking to the layetie c In 8. Syn. nullo modo vobis licet de Ecclesiasticis causis sermonem mouere haec inuestig are quaerere Paetriarcharum Pontificum SacerdotuÌ„ est qui regiminis officium sortiti sunt Ecclesiastic as adepti sunt claues non nostrum qui pasci debemus c. he saith It is no way lawfull for you to medle with Ecclesiasticall causes to sound and examine them belongs to Patriarkes Bishopes priests who haue the gouerment and keyes of the Church It appertaynes not to vs who are to be fedd to be sanctified to be bound vnbound Of the same sense was Constantine in the Councell of Nice Gratiane in the Coun of Aquilea Theodosius the younger in the Ephesine Councell and diuers other Emperours in many other places In contemplation wherof a Lib. 5. epist 25. Scimus piisamos Dominus Sarerdoâ—â—â—tòus negottis non se immiscere S. Gregorie saith we know that our most pious Lords doe not meddle in the affaires of preists And that the Princes if they had any such pretention were not well grounded S. b Epist adsolit â—iâ—aÌ„ agentes Quandoae conatio aeuo anditum est quod indicium Ecclesiae authoritateÌ„ suaÌ„ ab Imperatore accepit Plurima antea Synodi fucre multa iudicia Eecâ—esiae habitae sunt sed neque Patres isliusmodires principi persuadere conati sunt nec Princeps se in Ecclesiasticis causis curiosum praebuit Athanasius doth witnesse Vvas it euer heard saith he from the creation of the world that the iudgment of the Church had authoritie from the Emperour Many Councells haue bene celebrated the Church hath often past her iudgment but nether would the Fathers persuade the Prince to any such thing nor did the Prince shew himselfe curious in causes of the Clergie and a litle after c Quis videns eum in decernendo principeÌ„ se facere EpiscoporuÌ„ praesidere iudiciis Ecclesiasticis â—â—on merito di â—at eum illam ipsam desolaetioneÌ„ esse quae a Daniele praedicta est who is he that seeing him he speakes of Constantius the Arian Emperour take vpon him to be Prince of Bishops to decree and preside in Ecclesiasticall iudgmeÌ„ts that will not say with iust reasoÌ„ that he is the desolation of abomination foretold by the Prophet Daniel S. Ambrose doth the like when writing to Valentinian the yonger who being corrupted by the Arians would iudge in matters of faith he vseth these words a Ambros l. 2. epist 13. Si vel scripturaruÌ„ se rieÌ„ diuinaruÌ„ vel vetera teÌ„porae retractemus quis abnuat in causae inquam fidei Episcopos solere de Imperatoribus Christianis noÌ„ Imperatores de Episcopis iudicare Eris Deofauente etiam insenectutis maturitateprouectior tunc de hoe censebis qualis ille Episcopi â—â— sit qui I aicis ills Sacerdotale substernit .... si confereÌ„dum de fide Sacerdotum debet esse istae collatio sicut factâ— est sabâ— onstaÌ„tino Augusta memâ—riae I 〈◊〉 cipe Et Tract de Basil non tradend Quid honorificentius quam vt Imperator Ecclesiae filius dicatur If we ether reflect vpon the order of Scripture or tymes by-past who will deny but that in points of faith in points of Faith I say the Bishopes were accustomed to iudge of Emperours not they of Bishops Vvith the helpe of God goes he on tyme will ripen thee and then you wilt iudge what kind of Bishope he is who will subiect Priestly right to laymen if a conference be to be had of faith it belongs to the Preists as it happened vnder Constantine Prince of sacred memorie Vvhat hath an Emperour more honorable then to be stiled the sonne of the Church That that which the Fathers say herin is verified by the Scripture the punishment which befell those who would needs lay hand vpon the Thurible doth confirme Further it would not b 2. Agg. 2. v. 12. command that things belonging to the law should be demaÌ„ded from the mouth of the Preist without making any mention at all of kings if both were equally lawfull It would not c 2. Paralypom say that Amarias should preside in things belonging vnto God marrie in those that apperi ayne to the office of a king Zabadias if their Courts were not distinguished To conclude d Ephes 4. v. 11. S. Paule making a long list of those who haue power in the Church had not begun with the Prophetes Euangelists Pastours and Doctours not mentioning kings if their authoritie had extended so far Againe put case the king had power to medle in such causes would you be content he should sitt vpon yours with obligation to stand to his iudgment Yes euen as the Donatists who appealed to Constantine stood to his you will stand to it if it fauour and like you appeale from it if it dislike or goe against you God saith e Vvhitak controu â— q. 5. c. 4. Iudicium sibi Deus reseruanit nulli hominum permisit one of your prime Authours following therin the donatists reserued the iudgement of religion to himselfe alone and did not grant it to any man why then will you haue the king to iudge But le ts see whether you haue a hart to enter into the lists as you make a flourish None will beleeue in my opinion that he that will not admitt of ordinarie weapons hath a desire to fight though otherwise he proclaime a loode chalance and who knowes not that in reiecting the authoritie of the Church Fathers Councells and Traditions you refuse the ordinarie weapons which are vsed in combats of Faith But oh you will admitt of the scripture and we also most willingly admitt of it yet not as it is in your hands that is Scripture not authenticall maymed corrupted interpreted according to your owne braine and most ordinarily against the true sense but the scripture preached and interpreted by the Church the pillar and rock of truth wherby we are to be deliuered from all errour Vvho could away with him that in a ciuile cause in a difficultie of importance would onely stand to the text of written lawes reiecting the explication of Doctours the credit of the historie practise and common custome in fine the authoritie of the Iudges who are appointed to doe iustice to all men But were he not yet more insupportable who onely admitting of written lawes should reiect those that are directly against him and interprete the rest following his owne fanticie In these termes are you wherby it well appeares that though you make shew to desire a conference yet indeed you flie it contenting your selues to haue occasion to bruit abroad amongst your friends that you offered a disputatioÌ„ concealing from them in the interim that you refused the iust and reasonable conditions therof apprehending that you haue done sufficiently in putting out some smale pampletes which decide nothing at all
oblige consciēces which is à doctrine detested by the Catholike Church and ought to be so by all the world sithens it layes open à broad gate to disobedience ther being no more efficacious meanes to teach the contempt of the authoritie of the Church Kings and Magistrates and to violate their lawes and ordonnances then by openly persuading all men that none of them oblige in conscience Now there remaynes nothing but that I earnestly beseech you to enter into your owne harts to dispose your selues to enter into the way of saluation What will you remayne in à religion which braging of much can proue nothing who knowes not that it is now 1600. Yeares since Iesus-Chr established his Church with promisse of perpetuitie how can that then which was but hatched within the tearme of 100. yeares be his who sees not that the names CATHOLIKE and CHRISTIAN being the Church her proper names the religion to which they belong not and to which the qualities which they signifie cannot agree cannot iustly boast that it hath the true Church Who sees not that à Religion which manifestly contradictes the Scripture in many principall points of its beleife is not that which was left vs by Iesus-Christ and his Apostles Who sees not that they who vnder pretext of Gods honour iniure him who in words pretend holy Scripture and in in deedes foist in place of it that of men and rely vpon it as the fundation of their faith who sees not I say that those men carrie not the torch which we are to follow Who will beleeue that he who denyes the greatest part of the misteries because they are burdensome vnto him who forsakes them to follow his owne wayes and fancie who will haue no visible Heade of the Church that they may liue free from obedience vnto him who to exempt himselfe from labour and painstaking will not haue the blood of Iesus-Christ to render our actiōs purgatiue propitiatorie or merirorious who in à word banisheth all paine to passe to heauē in à feather bed who I say will beleeue that such an one is in the way of saluation nay who doth not see that he runs the straight way to his Erernall perdition Is any so silly as not to discouer that they who promis the people full and intire libertie to use the Scripture and yet giue them no other but to looke upon the letters and receaue into their eares the sounds of words and who put the Bible into their hands as the way of saluation which yet they accnowledge not to be authenticall yea depraued and corrupt are but meere mockers and impostures in things of importance towards saluation Who will not planely see that à man hath no assurance in à religion wherin all the assurance of saluation depends vpon the warranty of mens opinions and of each one in his owne cause in à religion the authours wherof die desperate Shall one follow those who professe punctually to follow Iesus-Christ yet doe the contrarie to that which he did in that most sacred misterie which he instituted before his death Shall one iudge that à true religion which banisheth all sacryfice without which neuer yet religion was Who will not iudge that the true way not to follow the saints is to follow their enemyes and such as vomit out à thousand blasphemies against their honour and puritie Will any deeme it the readie way to Christ to loade him with blasphemies and contumelies issuing out of à sacrilegious mouth And will not euen blind men see that to make God authour of sinne and man's perdition is to perish in ones iudgment and to adiudge ones selfe to eternall flames And verily following the Father's iudgment he is lyable to à more greeuious cryme who diuides the misticall body of Christ then though he should teare in peeces his true body Who then will not hold your religion abominable which stands conuicted of so great and detestable à schisme And who is he that will not condemne it when he obserues it to be patched out of the horred heapes of old heresies and consequently condemned by it owne iudgment since it is condemned by the primitiue Church which it doth accnowledge to be the true Church Can à louer of vertue and hater of vice follow that societie which shuts vp all passages to vertue And will he not planely discerne that to lay open the way to all vice is no other thing then to lay open the broad way to Hell In fine who sees not that that societie which will submitt it-selfe to no lawes spirituall or ciuile cannot be subiect to the lawes of God They are worse then blind men that cannot discouer this light Let euery one open his eyes and beware of being misledd by the comō errour of many to witt that the desire they haue to be saued puts them in assurance where euer they be They may please to know that if our desire were sufficient to iustifie vs then they that thought they did seruice and sacryfice vnto God in putting to death the Apostles wrought their owne saluation and not the damnation of their soules Let them know that though one haue an intention to goe to Rome and yet holde on the way to Geneua they shall neuer arriue at Rome Let them learne of the Fathers that there is no saluation out of the Church none is assured against the wroth of God who is not sheltered vnder that couert Let not the simple deceaue themselues by thinking that their Ministers would not haue the face to preach with such assurāce what they were not assured of because if it were enough for heretikes for the approbation of their doctrine to publish it as good and all contrarie to it as worth nothing one could not accuse the impietie of the greatest Heresiarkes that euer liued for with the pretended assurance of truth they defended their blasphemies I know indeede that the conuersion of à soule is à difficult thing I know that as an impoysoned hart as the report goes cannot be consumed by fire so God who is à consuming fire doth hardly inflame harts infected with the poyson of errour by reason of the obstacles which he finds therin Yet can he and will he doe it if euery one putting of his passion put on à fitt disposition and imbrace the meanes prescribed by the holy Fathers If thou desirest saith a Lib. de vtilit credendi c. 8. Si iam tibi satis iactatus Sideris finemque huiusmodi laboribus vis imponere sequere viam Catholicae disciplinae quae ab ips◠Christo per Apostolos ad nos vsque manauit optime ad posteros manatura est S. Augustine speaking to one that seekes his owne saluation to put à periode to thy miserie put thy selfe into the way of Catholike discipline which by the Apostles descended vpon vs from Iesus Christ and which shall be continued in our posteritie That is to say follow the Roman Church which alone descended by an vninterrupted succession from Iesus Christ To this Church it is that you ought to repaire whither S. August by another more expresse place inuites you b Idid c. 17. Dubitamus nos eius Ecclesia condere Doe we feare saith he to betake our selues into the A TABLE OF THE CHAPTERS and Sections contayned in this booke Chap. j. MInisters pag. 1 Answere pag. 2 Chap. ij Ministers pag. 4 Answere pag. 6 Ch. iij. Sect. j. Ministers pag. 32 Answere pag. 32 Section ij pag. 37 Answere pag. 38 Sect. iij. Ministers pag. 54 Answere pag. 54 Sect. iv Ministers pag. 76 Answere pag. 78 Sect. v. Ministers pag. 84 Answere pag. 58 Sect. vj. Ministers pag. 94 Answere pag. 94 Ch. iv Sect. j. Ministers pag. 108 Answere pag. 109 Sect. ij pag. 126 Ch. v. sect j. Ministers pag. 129 Answere pag. 130 Sect. ij Of Indulgences pag. 147 Ch. vj. Sect. j. Ministers pag. 155 Answere pag. 156 Sect. ij Of the Sacrifice pag. 169 Sect. iij. Of the Eleuation of the Hoste pag. 187 Sect. iv Of masses where the assistāts doe not communicate pag. 189 Sect. v. Of Communion vnder one kind pag. 194 Ch. vij Ministers pag. 202 Answere pag. 202 Ch. viij Ministers pag. 221 Answere pag. 222 Ch. ix Ministers pag. 241 Answere pag. 243 Ch. x. Ministers pag. 254 Answere pag. 254 Ch. xj Ministers pag. 257 Answere pag. 257 Ch. xij Ministers pag. 260 Answere pag. 261 Ch. xiij Ministers pag. 262 Answere pag. 264 Ch. xiv Ministers pag. 276 Answere pag. 277 Ch. xv The Religion Pretended to be reformed is worthy of hatred because it makes à schismè in the Church pag. 282 Ch. xvj That the religion which they call Reformed doth renewall the old heresies pag. 299 Chap. xvij The Religion pretended to be reformed doth banish all vertue pag. 314 Chap. xviij The Religion pretended to be reformed layes open the Gate to all vices pag. 318 Chap. xix The Religion pretended to be reformed doth teach that nether temporall nor spirituall laws of Princes doe oblige in conscience pag. 326 FINIS