which they termed Turkia And thus they continued till Zelimus the great Turke conquered Egypt and destroied the gouernment of the Mamaluchies which were christians that had denied their faith so it remaineth vntil this day vnder the Turke holding the new no religion of Mahomet as do all of the east for the greater part This kingdome or empire of the Turkes began about the yere of our Lord 1300. in the dayes of Othomannus the rich and mighty Turke for before it was of no reputation though it had some being The church of God flourished before this tyranny one ful thousand yeeres euen from the dayes of Constantine the great From this time the kingdome of Mahomet was called the empire of the Turkes THE THIRD PART of the originall of Poperie with the successiue Increments thereof and an euident confutation of the same The first Chapter containing certaine Preludes no lesse necessarie for the intelligence of the Chapters folowing then for the exact discouerie of long hidden Poperie The first Prelude POpery was not hatched al on one day moneth or yeere but crept into the church by little and little and that bicause the late bishops of Rome were not Lines Clements and Syluesters but naughtie and most wicked men For so saieth their owne deare frier and great schooleman Franciscus a Victoria Yea some of them beganne as foxes continued as wolues and ended as dogges This to bee so will witnesse with me Bartholomaeus Carranza their learned dominican doctor Yea Irenaeus who liued within 200. yeres of Christ auoucheth that before his time ignorance and negligence had brought many abuses into the Church And what may wee thinke then of abuses in our dayes Reade his wordes apud Eusebium histor lib. 5 cap. 24. The second Prelude MAny things may euidently be proued to haue beene done whereof for all that wee can yeeld no sound reason when where by whom they were done For first we know which the Papists can not denie that in the primitiue church infants receiued the holy communion yet neither we nor they can tel when where and by whom that vndiscreet custom first began was abolished it was usually practised in S. Austines time Secondly we know they know that the Lords supper in the Romish church is ministred vnder one kind contrary to Christs institution yet neither we nor they can tel when where and by whom that execrable custom first began Thirdly we know they know y t priuat masse hath bin long practised in the church of Rome yet can we neither tell when where nor by whom it first began But this we are assured of that it is repugnant to Christs institution wholy dissonant from apostolicall doctrine and vtterly condemned by all approued antiquitie Fourthly we know they know that their reformed Franciscans now commonly called Capuchens can tell right perfectly that their other dissolute Franciscans haue swarued fro their ancient order albeit they can neither tell when where nor by whom that dissolution first began but they proue it à posteriori by their ancient rules manifestly And euen so doe we proue by the holy scriptures the true touchstone of all veritie that the papists haue swarued from apostolicall doctrine albeit we could not as yet we can assigne the time place and persons when where by whom such antichristian alteration began The third Prelude THe vsual practise of papists in their commentaries bookse and glosses hath bin such so intollerable in wresting the holy scriptures as their owne deare brethren and great doctours cannot denie or conceale the same And because this may seeme strange vnto the reader their owne words shall beare me witnesse for besides this that Victoria confesseth their beggerly and vnlearned Canonists to haue wrested the scriptures in the behalfe and fauour of their Pope these are the expresse words of Polidorus Virgilius their owne professed sworne brother Non secus isti iurisconsulti aliquoties detorquent sacras literas quó volunt ac sutores sordidas solent dentibus extendere pelles These popish Legists Canonists do now and then so wrest and writhe the holy scripturs euen as coblers do gnaw with their teeth and stretch out their filthie skinnes Out of which words I note first that this Polidore was a great Papist himselfe and so his testimony must needes be forceable against the papists I note secondly that he speaketh not of the meanest and worst sort of Papists but euen of the best and of their renowmed doctors because he meaneth Hostiensis their grand famous doctor Thirdly that their mangling wresting of the holy scriptures is most intolerable that without the same they cannot possibly maintaine their wicked doctrine CHAP. II. Of the vsurped primacie in the Church of Rome About the yere 590. Iohn bishop of Constantinople sought by al means possible to haue y t primacy of al other bishops for that end termed himself vniuersal bishop This proud appellation to be called vniuersal bishop was so strange a thing in Christs church in those daies that S. Gregorie surnamed y e great the holy learned bishop of Rome stoutly withstood I. of Constātinople calling him antichrist the name antichristian And because his owne assertion plainly recited is most able to perswade the Reader I wil alleadge his words which are these Ego autem fidentèr dico quia quisquis se vniuersalem sacerdotem vocat vel vocari desiderat in elatione sua antichristum praecurrit and I speake boldly that whosoeuer either calleth himselfe vniuersall priest or desireth so to be called is for his intolerable pride becom y e precursor of antichrist that bicause in his proud conceit he preferres himself before al other This notwithstanding Bonifacius the bishop of Rome and third of that name obtained of the emperor Phocas to be called the chief of al bishops and that Rome should be the head of all Churches for so soone as Boniface had inuaded Peters seate which was about 607. yeares after Christ and had with much adoe obtained of the bloudy and cruell tyrant Phocas who rauished many vertuous matrones and murdered the good Emperour Mauritius with his wife and children that Rome shoulde bee called the head of all churches euen then euen then doubles the beast of the reuelation began to prepare the way for Antichrist This point is so euident as their owne zealous papists renowmed chronographers Sigebertus Palmerius Platina Bergomensis Polydorus and others are enforced to confesse the same And for the better satisfaction of the reader I will alledge their owne wordes Thus therfore writeth their owne learned and beloued monke Marianus Scotus Hic impetrauit à Phoca Caesare vt sedes apostolica Romanae caput esset ecclesiae quum antea Constantinopolis primum omnium se scribebat This Bonifacius obtained of Phocas the emperour that the apostolike sea of Rome should be the head of the church
when before Constantinople wrote her selfe the chiefe of all Sigebertus Gemblacensis an other of their monkes writeth in this expresse maner Post quem Bonifacius Romanae ecclesiae praesidet Hic obtinuit apud Phocam imperatorem vt ecclesiae Romana caput esset omnium ecclesiarum quia ecclesia Constantinopolitana scribebat se esse primam omnium ecclesiarum After whom Bonifacius gouerned the church of Rome and he obtained of the emperor Phocas that the church of Rome should be the head of all churches and that because the church of Constantinople wrote it selfe the head of all churches Palmerius hath these words consentiente Phoca institutum fuit vt ecclesia Romanae caput esset ecclesiarum omnium cum prius Constantinopolitana id vsurpare tentasset It was ordained by the consent of Phocas that the Church of Rome should be the head of all churches whereas the church of all Constantinople had before vsurped that dignitie The other writers haue wordes of like force which I omit for breuitie sake Peruse Martinus Polonus and Philippus Bergomensis who both teach the same doctrine The first obiection Phocas did not giue the primacie to the church of Rome but only declared by his decree that authoritie which of right pertaineth to the same The answere I answere that neither Scripture councell nor any authenticall wâ—iter can be alledged who before the said constitution of Phocas did at any time ascribe the headship and vniuersall gouernment of all Churches to the Church of Rome For first S. Policarpus woulde not yeeld to Anicetus bishop of Rome in the coÌ„trouersie about Easter as witnesseth Eusebius Secondly Irenaeus and other bishops of Fraunce reprooued Victor the bishop of Rome very sharply bidding him to haue respect to peace and vnitie of the church Thirdly Polycrates and many bishops of Asia did stoutly withstand Victor in his proceedings touching Easter Fourthly S. Cyprian rouÌ„dly opposed himselfe against Stephanus the bishop of Rome contemned his decree and derided his reasons Fiftly the Apostles at Hierusalem sent Peter and Iohn to confirme the faithfull in Samaria And consequently if the pope be not aboue Peter he may be sent as an inferiour or at least as an equall euen as Peter was Sixtly the fathers of the Affrican councell would not yeeld to Celestine the bishop of Rome in the controuersie of appeales concerning Appiarius And when pope Celestine alledged that the counsell of Nice gaue libertie to appeale to Rome the fathers of the councell answered that the true copies of the decree were otherwise Seuenthly the famous generall councell of Chalcedon gaue the bishop of Constantinople equall authoritie with the bishop of Rome in all ecclesiasticall affaires Eightly the Councel of Nice prescribed limites aswel to the bishop of Rome as to other Patriarkes Hereby then is it euident that the lordly vsurped primacie of the church of Rome was only giuen by the cruell tyrant Phocas Which conclusion is prooued more at large in the sixt chapter of my second booke of Motiues The second obiection You are not able to name the pope and time that first swarâ—ed from the doctrine of his auncestors The answere I say first that many thinges haue bin done in your church which your selues can neuer proue when where by whoÌ„ they were done this is euident by the 2. Prelude and 1. chapter of this third and last part I say secondly that Pope Boniface the third of that name did degenerate from Gregorie his predecessor as is alreadie proued I say thirdly that the absurditie of this obiection shal be discouered throughout the chapters following The third obiection You confesse in your Motiues that in the church of Rome for many yeares together were sundrie learned and godly bishops who liued orderly preached the word of God sincerely and fed their flockes carefully but wee are able to shew a lawfull succession of our Bishops euen from saint Peter to him that now sitteth in his chaire And therefore granting the former you seeme impudent to denie the latter The answere I answer that the succession of your Romish bishops is not so certaine as yee would beare the worlde in hand it is For first many graue and learned writers do varie exceedingly in setting downe that succession wherein you so glory S. Clement whose epistles the papists magnifie when they seeme to make for their purpose testifying for himselfe that S. Peter appointed him to be his successor Irenaeus Epiphanius Eusebius and the canon of the popish masse doe all with vniforme consent place Linus and Cletus before the said Clemens yet Sophronius Metâ—phrastes and the Popish Pontifical that cannot lie affirme roundly that Saint Peter liued after Linus Secondly many schismes haue bin in the church of Rome and amongst our romish bishops euen for many yeares together so that the succession of the latter can neuer bee proued constantly to haue descended without interruption from the former Their owne Onuphrius Panuinius reckoneth vppe thirtie schismes in the church of Rome but I will content my selfe with two onely whereof their owne deare frier Bartholomeus Carranza can instruct them sufficiently The former schisme endured for the space of 64. yeares during which time their godly popedome was at Auinion in France and not one onely day at Rome though at Rome as they prate God placed their holy seate In the latter schisme of the twaine rehearsed three of their holy bishops were popes at one the self same time to wit Iohannes the foure twentie of that name Benedictus the thirteenth and Gregorie the twelfte From which three striuing and grinning as dogs for a bone I wold learne howe they can deriue their holy so supposed succession Thirdly a woman as Saint Paul teacheth vs is not capable of ecclesiasticall function And so the succession deriued from our holy mistris Iohn pope cannot possibly be of force which storie of Pope Iohn the woman if it be true let the Papists for euer holde their peace and bragge no longer of their succession And that the said storie of their woman pope Iohn is true indeede I will proue by the testimonie of such writers as the Papists hitherto haue euer thought well of and reputed for their owne that is by Sigebertus Marianus Scotus Palmerius Martinus Polonus Phillippus Bergomensis Bapt. Platina and Bartholomeus Carranza For all these sing one and the selfe same song that pope Iohn was a woman though not an holy nunne The first replie These writers liued long after Pope Iohn and therefore knew they nothing but by report of others The answere I say first that these seauen writers liued longer one after another then Sigebertus and Scotus liued after Pope Iohn I say secondly that all Historiographers write for the most part by the report of others I say thirdly that so many writers otherwise of good credit with you may well bee credited of vs in a matter
concerning your owne proceedings especially since sundry of them be your owne holy friers I say fourthlie that this storie of Pope Iohn is publikelie painted and this daie to bee seene in your owne Cathedrall churches of Syenna Which painting our newly hatched Iesuites sought earnestly to haue had defaced in the late repairing of that church but the bishop would not suffer them to preuaile I say fiftly that these seuen writers who were all papists and liued so long one after another would neuer haue published one and the selfe same thing to the world if any one of them could in his life time haue learned the contrary to be the trueth The 2. replie They say onely and barely vt ferunt as men say And other graue writers that liued before them all and neerer the time of pope Iohn make no mention thereof The answere I say first that to reason ab auctoritate negatiue is not holden good in schooles and your selues doe often condemne in others that kinde of disputation I say secondly that if these writers had not been perswaded of the trueth of the storie they would neuer haue published it to the worlde because it maketh so much against Romish Religion to which they were addicted whollie I say thirdly that the said authors write of this matter euen as they doe of other thinges Palmerius and Segebertus both haue these expresse wordes Fama est hunc IohanneÌ„ faeminam fuisse vni soli familiaritantum cognitam qui eam complexus est grauis facta peperit papa existens Quare eam inter pontifices non numerant quidam ideo nomini numeruÌ„ non facit The report is that this Iohn was a woman and knowne onely to one that was her familiar friend By whose familiaritie she became with childe and was deliuered euen while she was pope of Rome For which cause some doe not reckon her amongst the popes and so shee maketh not vp the number Marianus Polonus Bergomensis Platina and Carranza alreadie named teach the same doctrine writing vpon the same Iohn And note wel that M. Scotus affirmeth the storie constantly without al ands or ifs And so doth also M. Polonus who was the popes owne penitentiarie To these I may fitly adde that which your L. Abbot Bernard saith the beast saith he mentioned in the reuelation to whom was giuen a mouth speaking blasphemies and to make warres with the Saintes sitteth in Peters chaire His wordes are cited verbatim in the preface to my booke of Motiues The third replie S. Austen auoucheth plainly that the succession of the Bishops of Rome was one of the chiefest motiues that kept him in the catholicke church The answere I answere that succession is of two sorts materiall and formall Materiall is the succession of persons one after another in the same place Formall is the succession of persons one after another in the same doctrine in what place soeuer Now S. Austen in deede writing against the Manichies saith that succession of priestes from S. Peters seate kept him in the vnitie of the church And no maruell because the Bishops of Rome vntill the daies of S. Austen and long after were verie godly men and taught the same doctrine that S. Peter had done before them and so they ioyned succession formall with materiall which if the bishops of Rome would this day performe all godly christians would now ioyne with them as S Austen did in his time For as S. Irene saith wee ought to obey those priestes that with succession keepe the word of trueth The third obiection S. Paule saith plainly that there must be bishops and pastors in the church euen vntill the worlds end Whereupon it followeth that you protestantes haue no church at all For before Luther departed from vs all bishops and priestes for many yeares togither as your selues can neuer denie imbraced our Romish religion This obiection doth so gall you all as ye cannot tell in the world what answere to frame thereunto The answere Gentle wordes I pray you the matter is not so daungerous as ye thinke I therefore say first with saint Paul that pastors and doctors haue euer been in the church since Christs ascension are at this present and shall bee vnto the worldes end I say secondly that albeit the visible church cannot want materiall succession yet cannot that succession without formall yeelde anie sound argument of true faith and religion In regard hereof your owne doctor Nicolaus de Lyra after he hath told vs that many Popes haue swarued from the christian faith and become flat apostataes concludeth in these wordes Propter quod ecclesia consistit in illis personis in quibus est notitia vera confessio fidei veritatis by reason whereof the church consisteth in those persons in whome there is true knâ—wledge and confession of the faith and of veritie So then by the confession of your owne approoued doctor not they that sic in saint Peters chaire at Rome are the true and lawfull successors of Saint Peter but they that confesse and preach saint Peters doctrine I say thirdly that our reformed churches in England are this day able to shew succession both materiall and formal euen from the apostles themselues And therefore our succession is and ought to be reputed farre better then yours The first reply Howsoeuer you wrangle about your formall succession yet is it cleare to all that haue eyes that you haue no materiall succession at all vnlesse you tearme it materiall succession when lay persons possesse the roomes of lawful Bishops For I pray you good sir who ordered your Bishops and Priests in king Edwardes dayes Who sent your Ministers that this day preach and minister your sacraments Can you for shame deny that they were ordered by such as were runnagates from vs in Queene Maries time All the world knoweth yee cannot doe it And yet must you bee sent by ordinary vocation or else confesse that you most shamefully vsurpe that holie function For as saint Paul saith How shall they beleeue in him of whome they haue not heard And how shall they heare without a preacher And how shall they preach except they be sent The answere Our succession is both materiall and formall christian and apostolical as which is consonant to the holy scriptures and to the vsual practise of the primitiue church For first our bishops can proue their doctrine by the scriptures and by the testimonies of best approued writers as I haue alreadie proued in my Motiues and shall by Gods assistance proue more at large in this discourse Secondly our bishops haue mission and imposition of hands according to the practise apostolicall and of all approued antiquitie Thirdly our bishops are made in such forme and order as they haue euer beene accustomed a few popish superstitious and beggerlie ceremonies omitted which of late yeeres had crept into the church that is to say be free election of the Chapiter by
seculi consummationem futura est quis non intelligaâ— sicut eis iliud ait quod ad eos omnino non pertinet tamen sic dictum est tanquam ad solos etiam pertineret cum videritis haec omnia scitote quia propé est in ianuâ—â— ad quos enim hoc pertinet nisi ad eos qui in carne tunc erunt eum omnia complebuntur It is not therefore so said to the Apostles ye shalbe my witnesses in Hierusalem and in al Iurie and in Samaria euen to the vtmost parts of the world as if they onely to whom he then spoke should haue accomplished so great a matter but as he seemeth to haue said onely to them that which hee said in these words behold I am with you to the worlds end Which thing neuerthelesse euery one perceiueth that he spoke it to the vniuersal church which by the death of some and by the birth of other some shall continue to the worlds end euen as hee saith that to them which doth nothing at all pertaine to them and yet is it so spoken as if it onely pertained to them to wit when yâ—â— shall see these things come to passe knowe that it is neare 〈◊〉 the doores For to whome doth this pertaine but to those who shall then bee liuing when all thinges shall bee accomplished In these words Saint Austen proueth plainly that this obiection wherin the papists glory so greatly make th◠〈◊〉 for them for saith hee these words alreadie recited one spoken to the whole congregation of the faithfull which are or shall be to the worlds end and this Saint Austen sheweth by two reasons First because not onely the Apostles but others together with them should be his witnesses in Hierusalem and Samaria albeit Christ spoke that of them touching the bearing witnesse of him as he spoke this to them concerning his spiritual presence And therefore as hee spoke the other to all the faithful so did he also this that is promised his inuisible presence not onely to the Apostles or pastors of the church but euen to all the faithful in the world Secondly because Christ spoke that to his Apostles as pertaining onely to them which for al that did nothing at al concerne them as if he had saide it is not a good reason to denie Christs presence to the whole church because hee vttered the words onely to the Apostles For since hee spoke that to the Apostles which pertained nothing to them but onely to others much more might he speake that to them which belonged to them with others The eight replie Christ himselfe saith that the holy ghost shal teach the Apostles al trueth euen many things whereof they were not capable then and therefore did he be serue those things till the comming of the holy ghost The answere I answere that the holy ghost after Christs ascension taught the Apostles al truth euen such things as Christ had reserued and that by reason of their â—uditie and imperfection in conceiâ—â—â—g heauenly doctrine yet those things so reserued and the truth so taught was nothing else but a manifest explication of the selfe same veritie which they in briefe before had heard For the holy ghost did coyne no new doctrine nor reueale anie new articles of faith but onely taught the Apostles the true sâ—nse of Christs words which before for their dulnesse they were not able to perceiue which sense they being directed by the instinct of the holy ghost deliuered to the whole world first by word and afterward by writing Al this I proue by two euident demonstrations first because Christ himself doth so expouÌ„d himself in these words folowing He shal teach you all things and bring all things to your remembrance which I haue told you which saying must bee wel noted because the latter words are a plaine declaration of the former as if Christ had said all things which the holy ghost shall teach the apostles after my departure are no newe doctrine but the very same things which they heard before of me and they differ onely in this that the Apostles doe more plainely vnderstand them by the assistance of the holy ghost Secondly because the best learned popish doctors do holde the same opinion For Melchior Canus hath these words Nec vllas in fide nouas reuelationes ecclesia habet for the church hath no new reuelations in matters of faith Thus saith Christ himselfe and thus teacheth their owne doctour and yet would the papists enforce vs daily to admit new doctrines from the church of Rome The ninth replie Peter is the rocke of the church against which hell-gates shall neuer preuaile therfore Saint Peters successors can neuer erre The answere I answere that not Saint Peter but the confession which he made is that rocke of the church against which hell gates shal not preuaile And this is not my opinion onely but Saint Beda Saint Austen Saint Chrysostome Saint Hylarie and sundrie verie learned papists doe teach the same doctrine constantly These are Saint Austens wordes Tu es Petrus super hanc petram quam confessus es super hanc petram quam cognouisti dicens tu es Christus filius Dei viui aedificabo ecclesiam meam Id est super meipsum filium Dei viui aedificabo ecclesiam meam super me edificabo te non me super te thou art Peter saith Christ and vppon this rocke which thou hast confessed vpon this rocke which thou hast acknowledged saying thou art Christ the sonne of the liuing God will I build my church that is vpon my selfe the sonne of the liuing God will I build my church vppon my selfe will I build thee not my selfe vpon thee Saint Chrysostome writeth thus Columnae quidem quoniam virtute sua ecclesiae robur sunt fundamentum quòd in confessione insorum fundata est ecclesia dicente domino Tu es Petrus super hanc petram fundabo ecclesiam meam The Apostles are the pillers because by their vertue they are the strength of the Church they are the foundation because the Church is built in their confession when the Lorde saieth thou art Peter and vpon this rocke will I build my church Loe this text vpon which the Papists build their popish primacie is vnderstood of all the Apostles not of Peter alone neither is the church built vpon any of their persons but vpon the ioynt confession of them all for Peter made the confession in the name of them all as Saint Chrysostome truely saith which confoundeth the Papists vtterly S. Hylarie hath these words Haec fides ecclesiae fundamentum est per hanc fidem infirmae aduersus eam sunt portae inferorum haec fides regni caelestis habet claues this faith is the foundation of the church by this faith hell gates shall not preuaile against it this faith hath the keyes of heauen The receiued popish glosse vpon this text doth
Peters sucâ—essor and I haue already prooued it effectually I say secondly that all Christs sheepe were committed to all the apostles in like manner For Christ gaue all his apostles charge and authoritie to go into all the worlde and to teach all nations Which answer saint Austen sheweth excellently in the person of saint Peter to be accomplished his owne words are these Ecclesiae catholicae personam sustinet Petrus cùm ei dicitur ad omnes dicitur amas me pasce oues meas Peter representeth the person of the church catholique and when it is said to him it is said to all Louest thou me Feede my sheepe Loe the popish bulwarke is battered downe CHAP. III. Of the marriage of priests and ministers of the church The first Proposition AL Ministers which are not papists nor subiect to the lawes and rules of Poperie may lawfully marry euen by the doctrine of the Church of Rome albeit the vulgar sorte of Papists most bitterly exclaime against the same I proue it because all such ministers are meere lay men by the iudgement of the church of Rome which church for all that onely debarreth persons ecclesiasticall from the freedome of honourable wedlocke This probation is so euident as no learned papist can or will denie the same Peruse the end of the seauenth proposition following and it will satisfie thee in all respects The second Proposition Marriage was lawfull for all priests and other ministers of the church during all the time of the olde Testament This proposition is cleere to all such as diligently reuolue the holie Bibles neither doe I know any learned papist that by worde or writing denyeth the same For the holie prophet Ieremie was the son of Helkiah who was one of the priests that were at Anathoth Hophni and Phinehas were the sonnes of Heli the priest Sephora was the daughter of Iethro the priest of Midian and Saint Iohn Baptist was the sonne of Zacharias the priest to whome the angell of God was sent to bring him glad tidings The tidings were these that Elizabeth his wife should beare him a sonne albeit she was barren and well stricken in age And he receiued the message while he was occupied in prayer and in burning of incense at the right side of the alâ—are Whereby it clearely appeareth how acceptable the marriage of priests was then in Gods sight For first Saint Iohn was a very holie man and the precursor of our Sauiour Christ. Secondly Zacharias and Elizabeth his wife were both iust and walked in Gods commaundements without reproofe Thirdly the angell of God was sent to Zacharias to tell him that his wife should conceiue and beare him a sonne Fourthly this message was brought him euen then when he executed his priestly function All which circumstances well obserued do proue vndoubtedly that the marriages of priests are honourable in Gods sight The third Proposition Marriage is lawfull for priests and other ministers of the church euen now in the time of the new testament Where by the word priests I vnderstand all such as are admitted to preach Gods worde and to administer the holy sacraments This proposition may be prooued by many waightie and important reasons First because no text in the new Testament can be alleadged which debarreth the ministers thereof from the benefite of marriage graunted in the olde If any Papist will say that there is some such text in the new testament let him shew that text and wee will beleeue him In the meane season hee must pardon vs if wee giue not credite to his words Secondly because the apostle prooueth in two seuerall places that all priests may be married Where what I meane by priests is already shewed The first place is that reason which Saint Paule maketh to Timothie and is contained in these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bishop therefore must be vnreproueable the husband of one wife This text of holy scripture if it be throughly marked doeth plainely conuince that it is lawfull for a Bishop to marry Let vs therefore exactly examine the true meaning and sense thereof The Papists to maintaine their diabolicall doctrine of single life would rack this text to those wiues which bishops had before they were admitted to ecclesiasticall function but that is a forced and violent exposition contrary to the true meaning of the apostle For Saint Paule among other vertues conuenient for a Bishoppe requireth this for one that hee bee not coupled to more wiues then one at once Nneither is it possible to imagine any other true sense of this present text For first it is not of necessitie that a bishop haue a wife and yet doth the Apostle say that hee must be the husband of one wife For both they and wee agree in this that one may be a lawfull bishop and yet liue vnmarried Againe the apostle speaketh in the present tence must be the wife and not must haue been the wife so that the glosse of the papistes must needes be false who expound the wordes of the time already past Thirdly the Apostles wordes must needes be verified of mariage in some sense But first it cannot be meant of mariage already past because the verbe is of the time present Again it cannot be meant of the necessitie of marriage because a Bishop may lawfully liue vnmarried Therefore thirdly this must needes be the true meaning thereof to wit that a bishop may marry if he list but yet not haue many wiues at one and the same time as the Iewes and the Gentiles had And to this exposition doe accord not only S. Chrysostome and Theophilact but also their owne deere Cardinall Caietane S. Chrysostome hath these expresse wordes Non hoc veluti sanciens dicit quasi non liceat absque vxore episcopum fieri sed eius rei modum constituens Iudaeis quippe licitum erat etiam secundo matrimonio iungi duas itidem simul habere vxores honorabiles enim nuptiae He saith not this meaning to establish a law as though none could be a bishop who hath not a wife but his purpose is to appoint a measure in that behalfe For the Iewes might not only be twise married but also haue two wiues at once For marriage is an honourable thing The apostle therefore speaketh against Polygamie Yea S. Hierome confesseth that sundry writers expound this place against the Polygamie of the Iewes The same S. Chrysostome in another place hath these golden words Obstruere prorsus intendit haereticorum ora qui nuptias damnant ostendens eam rem culpâ carere imo ita esse pretiosam vt cum ipsa etiam possit quispiam ad sanctum episcopatus solium sâ—buehi The Apostle intendeth to confound the heretiques that condemne marriage declaring that it is faultlesse and a thing so pretious as a man may with it be promoted to the holy function of a bishop Thus saith S. Chrysostome whose wordes are so
behalfe Some God be thanked for it are wholy and soundly reformed Othersome are inforced so to doubt of your doctrine as they know not in the worlde what to say or thinke thereof Othersome either seduced by your sinister report or else to saue your credite if it would be affirme very desperately that you haue answered my Motiues already and all generally both thinke and say that yee will shortly answere them if there be any trueth on your side One whole yeere I haue expected your putatiue answere as who had then and still haue a most feruent desire speedily to reply vpon the same Now since mine expectation is in that point frustrate in this second yeere I haue addressed my selfe to giue you a further prouocation In this Booke I haue not concealed any thing that I knew or could possibly say for you I haue not dissembled the mightiest obiections that can be made in your defence neither haue I passed slenderly ouer them but confuted them so pithily and so exactly as if any of you or of your brethren abroad shall be able to yeelde a sufficient answere in your defence I promise vnfainedly to subscribe vnto his doctrine Remember therfore what the Orator saith to wit that to erre standeth with mans infirmitie but to perseuere in errour is proper to fooles alone If you can deuise how and in what sort to answer me all wise men both say and thinke that ye will doe it vndoubtedly If you know not how to defend your cause because the trueth preuaileth so mightily then shew your selues to be wise men by embracing the trueth willingly and not to be fooles by striuing against the same wilfully Haue the feare of God before your eies pray that your hearts may be inlightened with the true knowledge of his sacred word and let not the shame of the world keep you backe from the publike confession of the known truth Peruse my Booke seriously ponder my discourse deepely contemne nothing wilfully examine all my reasons sincerely and that done giue your indifferent censures accordinglie If you finde Poperie confuted effectuallie then yeelde to the trueth and giue God the glorie if you thinke I faile in prouing my intended purpose then vse your wittes and your pennes as well for my confutation as for the credit of your cause and the expectation of your seely brethren who shortly will renounce all Poperie if ye with speede doe not defend the same Amen To the Christian Reader IN this small volume gentle reader thou maiest behold the original of Poperie with the daily increments therof liuely discouered before thine eies as also an euident confutation of whatsoeuer can possibly be said in defence of the same Thou hast together with this a fruitfull summarie of the olde and newe Testament contained in the first second part of this present Suruey Throughout which discourse thou must euer remember that in the bookes of the Kings and of the Psalmes I commonly follow the supputation of the latins And if thou canst reape any commodity by this my labor then thanke God for it and pray that my daily studies may still tend to his glorie and the common good of his churche I haue long expected an answere from the Papists either seuerally from some one or ioyntly from many If they be still silent the world must needes iudge that the trueth is not on their side How sincerely I am perswaded as I write to God the iust iudge I appeale for witnesse Albeit the malitious and mal-content seeke by the contrarie and like slanderous reports to bring me in disgrace But as Christs Apostle saith to them that loue God all things in the end will turne to the best Fare well in Christ Iesus and continue in louing me christianly as I hope thou doest The postscript to all the readers of this Suruey in generall AFter that I had accomplished this present volume a friend of mine gaue me to vnderstand that some persons were offended because I say in the epistle dedicatory of my Motiues that S. Paul erred gentilizing For whose satisfaction if they wil be satified with reason I say first that the nature and condition of some persons is such that though they be slow to doe well themselues yet are they very propense to reprehend that which is well done by others I say secondly that if such persons would deeply consider the prudent law of the sage wise Persians other things well said shuld haue mooued them to conceale that fault though it were as ill as they imagine I say thirdly that such persons seeke Nodum in scirpo and that it is no fault at all I prooue it euidently because to gentilize is nothing els but to play the part of a gentile and consequently since S. Paul then named Saul did as cruelly persecute the Christians as euer did the tyrannicall gentiles Nero Domitianâ— Traiane Seuerus Maximinus Dâ—cius or Dioclesianus It followeth of necessitie that he did gentilize indeed For as holy writ recordeth Hee breathed out threatninges and slaughter against the disciples of the Lord. He desired letters to Damascus that hee might bring bound to Ierusalem all aswell women as men that professed the name of Christ Iesus insomuch that a voice cried from heauen vnto him and saide Saul Saul why persecutest thou me He likewise saith of himselfe that hee is not worthy to be called an apostle because he persecuted the church of God and all this doubtlesse he did in error because as himselfe saith of the Iewes his brethren if they had knowen they would neuer haue crucified the Lord of glorie Yea hee himselfe saith of himselfe that hee was receiued to mercie because hee erred ignorantly through vnbeliefe S. Paul therefore erred gentilizing though hee were a Iew in that he persecuted Christ and his church euen as did the Gentiles in the error of Gentilitie Which thing being spoken obiter in the way of mine honest purgation and not to establish anie point of doctrin was not a sufficient motiue to offend anie wel affected reader Well I say with the apostle Si hominibus placerem Christi seruus non essem As before so now againe I willingly employ my whole industry to glorifie my God and to profite his church if by any meanes I can And as I greatly wish to pleasure thankful persons who euer accept in good part godly labors so do I make no great account to discontent malitious Zoili who seldom or neuer broke that wel which is well done by others THE FIRST PART Containeth the state of the Church from Adam vntil the Monarchie of the Romanes The first booke is of the time and memorable actes from Adam vnto the captiuitie of the two Tribes The first Chapter of the Creation and other things coincident The first Section of the creation of Man GOd created heauen the foure elements and all things contained therein and this he did of nothing that is without any
and the people was of no force at all in those dayes vnlesse the Emperours or their lieutenants had confirmed the same This was done 637. yeares after Christs incarnation Concerning the creation of Benedicte Platina hath these words Ad hunc Constantinus imperator sanctionem misit vt deinceps quem clerus populus exercitús que Romanus in pontificem delegisset eundem statim verum Christi vicarium esse omnes crederent nulla aut Constantinopolitani principis aut Italiae exarchi expectata auctoritate vt anteà fieri consueuerat id enim ratum erat in creando pontifice quod princeps confirmasset vel qui eius vices in Italia gerebat The emperour Constantine sent a decree to this Pope that whomsoeuer the clergy people and Romane souldiers should hencefoorth chuse for their bishop all people should by and by beleeue him to be the vicar of Christ scilicet if they would Bartholomeus Carranza a dominican Frier hath the verie same assertion ad verbum Anastasius and Onuphrius haue these expresse words pontifices qui deinde fuerant creati consecrati sunt sine Constantinopolitani imperatoris iussione The Popes that liued afterwards were made and consecrated without the Emperour of Constantinople his commaundement as if they had saide in the olde time and in the auncient Churche no Bishoppe of Rome coulde haue beene admitted at anie time vnlesse hee hadde brought letters patents from the Emperour though now the practise bee farre otherwise Out of which doctrine I gather these three euident and most necessarie corollaries First that the vulgar and common sort of people are grossely deceiued when they terme papistrie the olde religion and repute them for the Catholikes For wee indeede are the true and auncient Catholikes and the Papistes are nothing else but flatte Heretikes For this Benedict coulde not bee made Bishoppe of Rome without the Emperours Letters Patents This primacie of the Emperour ouer the Bishoppe of Rome was sixe hundred foure score and foure yeeres after the incarnation of Christ. For at that time was this Benedict made the Pope So then the Bishop of Rome for the space almost of seuen hundred yeres after the incarnation of Christ Iesus acknowledged the Emperour for his superiour and Lorde as wythout whose Letters Patentes hee coulde haue no Iurisdiction For as in ciuill causes many are debarred from their lawfull inheritance and that by the violent dealing of mightie men euen so we catholikes haue beene many yeares excluded from our own churches our ancient and lawfull possessions and that by the force violence and tyrannie of the bloudy Romish antichrists And as temporall men are in time restored vnto their auncient right by iust and godly magistrates euen so were we and are we by the goodnes of God and most christian princes king Henry the eight and king Edward the sixt of famous memory our most gratious soueraigne Elizabeth restored to the old christian catholike and apostolike religion and placed againe in our owne churches the spirituall birthright of vs and our ancestours I gather secondly that our Bishops in England are made and consecrated according to the ancient christian catholike and Romaine manner that is by the Letters patents of the Prince I gather thirdly that Christian Emperours vppon a certaine zeale not grounded vppon knowledge yeelding vppe their soueraigne rights to the Bishops of Rome opened the window to all antichristian tyrannie For in short time after the Romish Bishops became so arrogant and lordly that they tooke vpon them to depose the Emperours to translate their Empires and to dispose at their pleasures of their royall scepters and regalities The third replie The church of God cannot bee without Bishoppes and priests as you haue already granâ—ed and as I haue proued out of Saint Paul but so it is that when yee first reformed the church as you tearme it yee neither had any Byshoppes nor any priests of your owne neither coulde you find any but with vs and in our church when Martin Luther went out from vs. Our church therefore and none but ours is the true church of god This reason is so strong as it can neuer be truly answered The answere I saie first that this reason seemeth to carrie a maiestie with it and a verie plausible shewe of truth and therefore did it a long time fascinate and seduce my selfe yet I trust by Gods holy assistance so to solue it as no papist shall haue cause any longer to glorie therein I say secondly that if our bishops or our lay-brethren had gone at any time to the greeke and East churches they shoulde haue found as good a materiall succession at the least as that of yours at Rome but there was no neede to take so long and so painefull a iourney in hand I say thirdly that our bishops and priests of late yeares were indeede consecrated by such as were sometimes in your church But thereupon will it not follow I assure you that the true church of God was with you and not with vs for no more can be inferred vpon your reason but that there remained a certaine externall face of the visible church still with you that is to say a mingled materiall succession of place and persons without the formall Euangelicall succession of trueth and doctrine The fourth replie How can the pastors of the church be without the doctrine of the church for the church cannot bee without the pastors as I haue proued and you also admitted this is it that I desire to learne The answere The reason hereof is this because God promised to giue alwaies pastors to his visible church but he neuer promised this to put the truth alwaies in their mouthes For this cause saith Saint Paule that God hath giuen pastors and teachers to his church vntil the end but he neuer said that he gaue them his holy spirit alwaies to preach and teach the truth no no he neuer promised any such thing You brag of your succession you say you are the church representatiue that your pope cannot erre but whatsoeuer he defineth iudicially that must be as true as the holy gospel Euen so did the wicked Iewes boast when the Prophet of God reproued them come said they let vs imagine some deuice against Ieremy for the law shall not perish from the priest nor counsell from the wise nor the worde from the prophet Thus did the Iewes boast then and thus doe the papistes boast now But what saith God by his Prophet to these your arrogant and Pharisaical conceites doubtlesse cleane contrary to wit but the law shall perish from the priest and counsell from the elder as if hee had said notwithstanding your great bragges of your priuiledges yet shall ye be infatuated and spoiled of all counsel trueth and doctrine The fift replie The Apostle saith that God gaue pastors and teachers to his church for this end that they shuld not
be caried away with false doctrine But if the pastors all haue erred as you would haue vs to beleeue then in vaine did God giue pastors to his Church to preserue vs in the trueth For they that should haue taught the trueth did euen themselues swarue from the trueth and so they became vnfit instrumentes to doe the will of God The answere I say first that albeit Gods wil be one as himselfe is one willing by his owne essence and by one eternall and immutable act whatsoeuer he willeth yet is his will said to be manifold aswel of the holy fathers as of the schooledoctors And this is done for two special considerations The former is for the varietie of the thinges which God willeth The latter is for the varietie of the maner by which God seemeth to will thinges Hereupon arise many diuisions of Gods will assigned by learned writers for explication sake Some deuide Gods will into antecedent and consequent Some others diuide it into the will of signe and will of good pleasure Others into the will reuealed and will not reuealed Others into the will absolute anâ— will conditionate and the like I say secondly that though Gods will consequent and will of good pleasure bee euer accomplished vndoubtedly yet is his will antecedent and will of signe oftentimes neglected and left vndone Of the former wil the prophet speaketh in these words whatsoeuer pleased y e Lord that did he in heauen and in earth and in the Sea and in all the depthes And the Apostle saith for who hath resisted his will Of the latter we haue many examples in the holie Scriptures First God commanded Pharao by Moses to let his people go but Pharao would not obey Secondly God would haue gathered the Iewes togither euen as the hen gathereth her chickens vnder her wings but they would not haue it so Thirdly God would haue all men to be saued as Paul beareth witnesse and yet we know by the holy gospel that the greater part shalbe damned I say thirdly that Gods will mentioned in S. Paule and now obiected against my resolution is only voluntas signi his will of signe and not voluntas beneplaciti his will of good pleasure and therefore it can neuer be effectually concluded out of this text which hitherto hath euer been reputed the strong bulwarke of poperie and either dissembled or lightly passed ouer by the grauest writers that the pastors of the visible church alwaies teach the trueth and neuer swarue from the same Thus more plainly for the simple and ignorant sort When the apostle saith that God placed pastors and doctors in the church that the people be not carried away with false doctrine he neither meaneth that the pastors shall alwaies infallibly teach the trueth nor that the people shall alwaies constantly embrace the truth I proue it because the apostle speaketh indefinitely and indifferently of all teachers and of al hearers of al shepheardes and of all sheepe neither excepting one nor other and yet both ye know and we know that many preachers preach false doctrine and that many hearers embrace the same Whereupon it followeth necessarily that if the Apostle meant as ye woulde haue him to meane then Christes intent and purpose shoulde be frustrate indeede which yet is it that your selues impugne The apostle therfore meaneth only this to declare voluntate signi what he would haue his shepheards and sheepe to doe albeit voluntate beneplaciti the same be not euer accomplished This my explication of S. Paules meaning is confirmed not only by the holy Scripture but also by the expresse testimonies of renowmed popish writers Touching the holy Scripture First it is euident that God would haue al men saued for so saith the apostle Deus vult omnes homines saluos fieri Gods wil is that all men shalbe saued and come to the acknowledging of the trueth Whereby we see that Gods wil and intent is to saue all and yet doe we know assuredly that al shal not be saued For the gospel saith plainly Multi vocati pauci verò electi Manie are called but few are chosen Secondly it is cleere that God appointed good workes to this end that men should walke in them for so saith holy writ Ipsius enim sumuâ— factura creati in Christo Iesu in bonis operibus quae praeparauit deus vt in illis ambulemus For wee are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them And yet we see by daily experience that it is farre otherwise Thirdly God gaue vs his holie lawe to the intent that wee shoulde accomplish it for so the scripture telleth vs and no papist doth or can denie the same and yet haue we infallible knowledge out of the same scripture that none liuing can keep fulfil the law in al points For if we could haue kept the lawe in al pointes wee shoulde haue been iustified by the obseruation thereof and so Chrâ—stes passion and his satisfaction had been needlesse In all these places therefore and the like Voluntas signi must be vnderstood but not voluntas beneplaciti Touching the popish Doctors the Iesuite Bellarmine hath these words At fine dubio singuli episcopi errare possunt aliquando errant inter se quandoque dissentiunt vt nesciamus quisnam eorum sequendus sit But without doubt all bishops may erre seuerally and doe erre sometime and sometime dissent one from another insomuch that we cannot tel whom we should follow Out of which wordes I note first that God who caused Balaams asse to speake hath enforced our Iesuite to confesse the trueth I note secondly that there is no Bishop in the worlde but hee both may erre and sometime doth erre and consequently that the pope of Rome is either no bishop at all by his owne Iesuites graunt or els that he both may erre and doth erre indeed Which point I haue prooued copiously in my booke of Motiues I note thirdly that by our Iesuites confession euery bishop hath so many errours that the people cannot tel whom to follow and consequently that S. Paul meant nothing lesse then that the pastors and doctors of the churche shoulde alwaies teach the trueth I note fourthly that since euery auncient father both may erre and doth erre and that by popish graunt there is no reason why the papistes should vrge vs as they doe to stand to the censure of the fathers in euery thing Their owne Cardinall Panormitanus hath these wordes Nam in concernentibus fidem etiam dictum vnius priuati esset praeferendum dicto papae si ille moueretur melâ—oribus rationibus noui veteris testamenti quam papa Nec obstat si dicatur quod concilium non potest errare quia Christus orauit pro ecclesia sua vt non deficeret quia dico quod licet concilium generale
repraesentet totam ecclesiam vniuersalem tamen in veritate ibi non est vera ecclesia vniuersalis sed repraesentatiue quia vniuersalis ecclesia coÌ„stituitur ex collectione omnium fidelium Vnde omnes fideles orbis constituunt istam ecclesiam vniuersalem cuius caput sponsus est ipse Christus Papa auteÌ„ est vicarius Christi non verè caput ecclesiae vt notat glossa in Clem. Ne Romani de elect quae notabiliter dicit quòd mortuo papâ ecclesia non est sine capite ista est illa ecclesia quae errare non potest Vnde possibile est quòd vera fides Christi remaneret in vno solo ita quod verum est dicere quod fides non deficit in ecclesia Sequitur Christus ante passionem orauerat pro Perro vt noÌ„ deficeret fides sua ergo non dicitur deficere nec etiam errare si remanet vera fides in vno solo For concerning matters of faith euen the iudgement of one that is a meere lay man ought to be preferred before the sentence of the pope if that lay person could bring better reasons out of the old and new testament then did the pope And it skilleth not if one say that a councel cannot erre because Christ praied for his church that it should not faile For I say that although a general councel represent the whole vniuersall church yet in trueth there is not truely the vniuersall Church but representatiuely For the vniuersall church consisteth of the collection of all the faithful Whereupon all the faithfull in the world make this church vniuersall wherof Christ himself is the head The pope is the vicar of Christ but not truely the head of the church as noteth the glosse vpon the Clementines which saith notably that when the pope is dead the Church wanteth not an head and this is that Church which cannot erre Whereupon it is possible that the true faith of Christ might remaine in one alone and so it may truely be said y t the faith faileth not in the church Christ before his passion praied for Peter that his faith should not faile therefore the church is not said to faile neither to erre so long as the true faith abideth in one onely Out of these wordes I note first that by the opinion of the great Papist Panormitan a meere lay mans iudgement euen in matters of faith ought to be accepted and receiued before the popes constitution if the lay man bring better reasons out of the scriptures then the pope doth Which saying doubtlesse is the foundation of the doctrine this day established in the church of England in all other reformed churches throughout the world Neither doe we craue more of the papistes then their owne doctors will affoord vs. I note secondly that a generall councell may erre because it is not the catholike or vniuersall church indeed I note thirdly that that church which cannot erre is not the visible companie of pastors and doctors but the inuisible societie of all the faithfull in the worlde Where by inuisible I meane not that any of the elect is inuisible in his corporal consistence but that the vniuersall congregation of the faithfull as vniuersall is inuisible that is to say that no one mortall man seeth or knoweth all true beleeuers in the church In which sense is truely verified the saying of Elias when hee cried out that he only was left alone For albeit it be true that there was a visible church in Iudea vnder the good kinges Asa and Iosaphat euen when Elias made his complaint that he was left alone and although also that Abdias had told Elias that hee had hid an C. prophets by L. in a caue so as Elias could not be ignoraunt of a visible church in the worlde yet is it most true with all this that the vniuersall church as vniuersall was inuisible to Elias and that there were many thousandes of true beleeuers euen then in Samaria whom â—lias neither saw nor knew And therefore did God answere him saying I haue reserued to my selfe seuen thousand men which haue not bowed the knee to Baall I note fourthly that howsoeuer the visible bishops and pastors erre yet doth not the vniuersal church erre so long as the faith remaineth in any one whosoeuer I note fiftly that as in the time of Elias there were seuen thousand faithfull persons whom he knew not euen so were there in those daies when Martin Luther began his reformation many thousandes among the papists that sincerely beleeued the gospel whom hee neither saw nor knew The 6 replie The scripture telleth vs that the church cannot erre For as the Apostle saith it is the house of the liuing God the pillar and ground of trueth Therefore either Gods apostle teacheth false doctrine or els doubtlesse the trueth must euer be in the church The answere I answere that the true church of God which is the mysticall body of Christ doth neuer erre wholly and generally in the fundamentall pointes of religion and such as are necessary for our saluation I say first the true church of God because the societie of the visible pastors are not euer the mysticall members of Christ. I say secondly wholly and generally because albeit the trueth may faile for a time in the pastors of the church yet shall it neuer perish in the elect and true members thereof For though particular churches may erre in particular pointes yet shall the whole church neuer erre in the articles of necessary doctrine Though the elect may erre in part and at sometime yet shal they neuer erre either all generally or any one finally For whom and in respect of whom the church is rightly called the pillar of trueth This my exposition is made good by the testimonie of S. Austen whose words be these SecundaÌ„ ergo Sabbathi non debemus intelligere nisi ecclesiaÌ„ Christi sed ecclesiaÌ„ Christi in sanctis ecclesiam Christi in his qui scripti sunt in coelo ecclesiaÌ„ Christi in â—is qui mundi huius tentationibus non cedunt Ipsi enim digni sunt nomine firmameÌ„ti ergo ecclesia Christi in his qui firmi sunt appellata est firmamentum quae est in quit ecclesia dei viui columna firmamentum veritatis Therefore we may not vnderstand the second of the sabboth to bee any other then the church of Christ yet the church of Christ in the saints the church of Christ in those which are not ouercome with the tentations of this wicked world for they are worthy the name of firmament therefore the church of Christ is called the firmament in those that are firme which is saith hee the church of the liuing God the piller and firmament of truth The like saying hath S. Augustine in many other places but especially where he writeth against the Donatists Saint Chrysostome expoundeth this place of the veritie it selfe
impotencie of nature nor by the gift of continencie but the pope chargeth them that are eunuches no way to abstaine from marriage solemnely therefore the popes commaundement is against Gods holy ordinance Theodoretus confirmeth this point in these words Rectè autem posuit illud prohibentium contrahere matrimonium Neque enim celibatum ac continentiam vituperat sed eos accusat qui lege lata ea sequi coÌ„pellunt He put that rightly forbidding to marry he blameth not single life continencie but accuseth them that by positiue lawes compel to put such things in execution This lawe therefore of the pope is intollerable For which cause saint Clemens auoucheth them to do iniury to nature that will not vse wedlocke for procreation of children The latter parte of this proposition the apostle setteth downe so plainely as it is needelesse to say any more in that behalfe These are Saint Paules owne wordes But the spirit speaketh euidently that in the latter times some shall depart from the faith and shall giue heede vnto spirites of errour and doctrines of deuilles which speake lies through hypocrisie and haue their consciences burned with an hote yron forbidding to marry and commanding to abstaine from meats In these wordes it is very cleere that saint Paul termeth the prohibition of marriage and of meates the flat doctrine of the deuill For after hee had declared wherein the mysterie of true religion consisteth which is taught in the true church of Christ hee foorthwith giueth euident markes of the mysterie of iniquitie which is maintained in the false church of Antichrist in whose synagogue the highest points of religion are the prohibition of marriage and of meates And who seeth not this day this to bee the state of the church of Rome as in which church they are specially and in a manner onely reputed religious who obey the prohibition of marriage and also of meates And it will not helpe the Papistes to say as their woonted manner is that they neither prohibite marriage generally nor as an vnlawfull thing For first saint Paul speaketh not generally of marriage but of the precise marriage of Bishoppes Priests and Deacons This doe I prooue because so soone as hee had declared the duetie of Bishoppes Priestes and Deacons with their wiues and children by and by in the beginning of the next chapter hee addeth that in the latter dayes marriage shall bee prohibited by the doctrine of the deuill Where the worde But doeth effectually insinuate that he speaketh precisely of the marriage of ecclesiasticall persons by him aboue named Againe the words Forbidding and Commanding argue authoritie in them that restraine marriage and so it partaineth not onely to the old heretikes the Manichees the Tatians the Eucratites the Marcionists the Patritians and the Apostolickes but much more to the late Popes of Rome who strictly commaunde the whole world to abstaine from that whereof God himselfe hath granted the lawfull vse For what is to bee extolled aboue God if not to alter and chang his holie words Bishops Priests and Deacons haue alwaies beene married in the East church euen from our Sauiour Christ vntill these our dayes This I proue by the testimonie of the sixt generall councell of Constantinople where 289. Bishoppes were assembled in the yeare of our Lorde 677. In the thirteenth canon of this famous councill three speciall things are decreed First that Priests Deacons and subdeacons may haue the lawfull vse of wedlocke at such times as they do not execute the ministerie Secondly this councell excommunicateth all those Priests and Deacons that after their orders put away their former wiues vnder pretence of religion Thirdly it excommunicateth all such as labour to separate Priests and Deacons from the vse and companie of their wiues And after all this this great synode addeth this worthie and memorable obseruation to witte that they haue thus decreed albeit the lawes of Rome be otherwise Where I note by the way that so many learned bishoppes contemned the vsurped primacie of the church of Rome I proue it secondly by the verdict of their owne canon law which is the flatte opinion of Pope Vrban as their owne Gratian telleth vs his expresse words are these Cum ergo ex sacerdotibus nati in summos pontifices supra legantur esse proâ—oti non sunt intelligendi de fornicatione sed de legitimis coniugiis nati quae sacerdotibus ante prohibitionem vbique licita erant in orientali ecclesia vsque hodie eis licere probantur When therefore wee reade that the sonnes of Priests are made Popes wee must not vnderstand bastardes but sonnes borne in honest marriage which marriage was euery where lawfull for Priests before the late prohibition and is also lawfull this day in the East Church for which cause the late councell of Florence left the marriage of Priests to the free election of the Greekes Yea their owne deare Fryer and graue archbishoppe Antoninus confirmeth the same in these words Quia Graci etiam in sacerdotio coniugio vtuntur For the Greekes ioyne the vse of matrimonie euen with the priesthood Bishops Priests and Deacons were likewise married in the West and Latin church for the space almost of foure hundred yeares without any prohibition at all And afterward in some places for many hundreth yeeres This is the probation After that Christ hadde granted marriage for all men appointing such to vse it for an wholsome medicine as wanted the gift of continencie after that Saint Paul had pronounced freely marriage to bee honourable in all sorts of men after that the Apostles had decreed that neither Bishops Priests nor deacons shoulde leaue the companie of their wiues vnder pretence of religion after that many holy Bishops priests and deacons had liued laudably in the Church and had vsed the honest helâ— of holy wedlocke aboue three hundreth eightie and fiue yeares al which I haue alreadie proued then one Syricius aduaunced to the popedome in the yeare of Christ 385. seduced by Satan published wicked doctrine and prohibited marriage as an vnlawfull thing Which matter because it is verie imporâ—ant and the wordes of our holy father the pope so blasphemous as hardly anie will beleeue him to haue so written but hee that readeth the same I will alleage his wordes at large Thus therefore doth hee write in expresse tearmes Quod dignum pudicum honestum est suademus vt sacerdotes Leuitae cum suis vxoribus non coeant quia in ministerio diuino quotidianis necessitatibus occupantur ad Corinthios namque sic Paulus scribit Abstinete vos vt vacetis orationi si ergo Laicis abstinentia imperatur vt possint deprecantes audiri quanto magis sacerdos vtisque omni momento paratus esse debet munditiae puritate securus ne aut sacrificium offerat aut baptizare cogatur quisi contaminatus est carnali concupiscentia quid faciet excusabitur qua
conscientia exaudiri se credit cum dictum sit omnia munda mundis coinquinatis autem infidelibus nihil mundum Qua dâ—re hortor moneo rogo tollatur hoc opprobrium quod potest iure etiam gentilitas accusare Infra qui autem in carne sunt Deo placere non possunt Wee councell that that is meete chast and honest that Priests and deacons haue no copulation with their Wiues because they haue daylie businesse in the diuine ministerie for Paul writeth thus to the Corinthians doe yee abstaine that ye may giue your selues to prayer If therefore Lay men be commanded to abstaine that they may be heard when they pray how much more ought a Priest alwaie to be readie in the puritie of cleanelinesse lest either hee offer sacrifice or bee constrained to baptize who if hee be pulluted with carnall concupiscence what shall hee doe shall hee bee excused With what conscience doth hee thinke to bee heard when it is saide all things are cleane to the cleane but to the polluted and infidelles nothing is cleane Wherefore I exhort admonish and require that this rebuke bee taken away which euen the Gentils may iustly reproue for they that are in the flesh cannot please God Out of these words of our disholy Syricius I note first that when hee came to his popedome hee founde Priests and Deacons married which I gather out of these wordes cum suis vxoribus with their wiues I note secondly that in his time Priests and Deacons hadde the vse of holy wedlocke and begatte children which I gather out of these wordes vt sacerdotes Leuitae cum suis vxoribus non coeant that Priests and Deacons haue not copulation with their Wiues For if Priests and Deacons hadde then abstained from copulation with their Wiues hee needed not to haue forbidden the same I note thirdely that for the space of three hundreth eightie fiue yeeres for so long after Christ was Syritius Bishoppes Priests and Deacons were married without controlement I note fourthly that this Syritius tearmeth holy wedlocke the pollution of carnall concupiscence which I gather out of these wordes Si contaminatus est carnali concupiscentia quid faciet If he be polluted with carnal concupiscence what shal he do I adde hereunto that this is the flat doctrine of the diuell and saint Paul is my witnes therein I note fiftly that hee calleth wedlocke such a vice as the Gentiles may iustly reprooue Which I gather out of these wordes Quod potest iure etiam Gentilitas accusare which the Gentiles may iustly accuse I note sixtly that wedlocke is such a carnall thing as one cannot please God in the same Which I gather out of these words Qua conscientia exaudiri se credit With what conscience doth he thinke to be heard Out of these wordes also Qui autem in carne sunt Deo placere non possunt but they that are in the flesh cannot please God For these are the weightie reasons by which and through which our holy father Syritius would disswade Bishops and priestes from holy wedlocke to wit because marriage is vncleanenesse filthtenesse carnall concupiscence because married men can not bee heard of God because married men can not please God which to haue onely recited is a sufficient confutation I say in my position that after the wicked prohibition of Syritius priests were afterward married in some places for many hundreth yeeres And I prooue the same First because two hundred and sixe yeeres after pope Pelagius the second was content to admit the bishop of Syracusa although hee were a married man and had a wife and children Neither was that Bishop then vrged to forsake the vse of holy wedlocke For as cardinall Panormitan telleth them experience teacheth their prohibition of marriage to be most wicked as which enforceth their priests to sinne greeuously by vngodly copulation whereas they might liue chastely with their owne wiues Their owne Polidore singeth the same song both their expresse wordes shall be alleadged in the ende of the next chapter Their owne Gratianus in the before named distinction doeth inferre out of Pope Pelagius his wordes in this manner Siue ergo presbyter siue diaconus siue subdiaconus fuerit apparet quod in praefatis ordinibus constituti licitè matrimonio vti possunt Whether therefore he be priest deacon or subdeacon it is cleare that such as are within the aforenamed orders may lawfully haue the vse of matrimonie Out of these words of Gratianus who was a papist and a great fauourer of the pope I inferre against the doctrine of the pope that priestes Deacons and Subdeacons may not onely bee married but euen while they be married haue the vse of holie wedlocke which is a point doubtlesse verie well woorthie the obseruation To this testimonie of Gratianus the papistes cannot possibly frame any answere vnlesse they will crie fire and faggot for their owne Doctour I prooue it secondly because Pope Nicholas who liued aboue three hundred yeeres after Pelagius was so farre from disquieting married priests that when the Bulgarians complained of that fault so supposed hee perswaded them to be content and not to dishonour their married priestes This the Reader shall finde to bee so in the popes owne Canon lawe I prooue it thirdly because the constitution of Pelagius was of force in Sicilia onely three yeeres before the popedome of Gregorie the first Which was more then two hundred yeeres after the popedome of Syritius Thus therefore doth pope Gregorie write Ante triennium omnium ecclesiarum subdiaconi Siciliae prohibiti fuerant vt more Romanae ecclesiae suis vxoribus nullatenus misceantur quod mihi durum atque incompetens videtur vt qui vsum continentiae non inuenit neque castitatem promisit compellatur à sua vxore separari Three yeeres agoe all subdeacons in Sicilia were charged to forbeare the vse of holy wedlocke according to the custome of the Roman church Which seemeth to me a very hard and vnconuenient thing that he who neither hath the gift of continencie neither hath vowed chastitie should forcibly be separated from his wife Out of these wordes I gather first that the lawes of single life tooke onely place in Sicilia about three yeeres before the time of Gregorie the first I gather secondly that it is a diabolicall thing to compel such to forbeare marriage as neyther haue the gift of continencie neyther yet haue vowed chastitie Hereupon I inferre these two corollaries first that all Bishops and Ministers in our churches may this day marry lawfully and that by the iudgement of pope Gregorie Secondly that the marriage of all secular popish priests is likewise lawfull and that by the doctrine of their owne pope Gregory because none of them are votaries For to the vowe which they call annexed they are no more bound in the weast church then in the east And yet all of the east church
are free as you haue heard in the sixt proposition But this pope was not constant to him selfe in this point of doctrine and therefore was his constitution disanulled by the sixt generall synode about fiftie yeeres after In other countries at other times the marriage of priests was abolished They were maried in Germanie aboue 1000. yeeres together See Lambertus The obiection The marriage of bishops and priests was forbidden by the generall councell of Nice therefore Syricius was not the first author thereof as who liued almost 100. yeeres after the same The answere I say first that satan who goeth about as a roaring lion to make a prey of our soules laboured busily to haue his doctrine established by the famous councel of Nice For as I haue proued out of S. Paul the prohibition of mariage euen in priests is the doctrine of the deuill I say secondly that God who neuer hath beene is or will be wanting to his church in necessary points of doctrine raised vp his seruant holy Paphnutius a man famous by manifold miracles in his life time and that for this end purpose that he might gainsay and hinder that wicked and vngodly law which the fathers assembled at Nice were about to bring into the church I say thirdly that Paphnutius excited by the spirite of God stood vp in the midst of the councell and cried aloud that to forbid marriage to priestes was too seuere a lawe because marriage was honourable in all sortes of men Thus writeth Cassiodorus thus writeth Socrates thus writeth Sozomenus I say fourthly that the lawe which the fathers then thought to haue made was a new law neuer heard of before I prooue it because Socrates hath these expresse words Visum erat episcopis legem nouam in ecclesiaÌ„ introducere The bishops thought indeed to haue brought a new law into the church I say fiftly that the councell was perswaded with Paphnutius his oration and referred the whole matter to euery priests free election making no law in that behalfe For Cassiodorus hath these expresse wordes Synodusque laudauit sententiam cius nihil ex hac parte sanciuit sed hoc in vniuscuiusque voluntate non in necessitate dimisit And the Synode coÌ„mended his opinion and so decreed nothing in the matter but left it in euerie mans election to doe what he thought good without compulsion I say sixtly that Paphnutius affirmed the coniugal actes of priestes with their wiues to be chastitie I therefore conclude that albeit the bishops in the councell of Nice assembled woulde indeed haue made a newe and straunge lawe against the marriage of priestes yet did the spirite of God speaking in Paphnutius vtterly disswade them from that vngodly purpose The replie It was somtime lawful for married men to be made priests because in the beginning necessitie so required but it was neuer lawfull for priestes to be married men and therefore Paphnutius pleaded only for the former alledging the old custome of the church against the latter The answere I affirme first that Paphnutius pronounced it an honourable thing euen for priestes to lie with their lawfully married wiues I affirme secondly that forasmuch as it was lawfull in those dayes for Priestes to marry wiues and to lie with them for if it had not been lawful the councell would not haue yeelded to Paphnutius therein it must needes follow that either the pope hath power to alter Gods lawe which no papist will auouch or els that it is this day lawfull by Gods law for priestes to marry wiues and to haue coniugall actes with them as they had in former time And consequently that the popes discipline is the flat doctrine of diuels I say thirdly that although Socrates and Sozomenus ascribe it to the old tradition of the church for vnmarried priestes so to continue yet doth not Cassiodorus make any mentioÌ„ thereof in his Tripartite collection And howsoeuer Paphnutius alledged tradition to mitigate the seuere lawes intended by the councell yet it is very certaine that such tradition was neither generall nor diuine I prooue it first because otherwise the Greeke church would haue admitted it which for all that it neuer did as is already shewed I prooue it secondly because the priestes in Bulgaria were married in pope Nicholas his time and the Subdeacons of Sicilia vntill the daies almost of pope Gregorie I prooue it thirdly because their owne popishe champions and canon law doe witnesse the same with me For first where the second councel of Carthage woulde ascribe this obseruation to the doctrine of the apostles and antiquitie there Gratianus steppeth in and telleth vs that the apostles taught so by example but not by word Againe their owne glosse affirmeth that the antiquitie the councell speaketh of is but from the time of Syritius These are the expresse wordes of the glosse For I will neither conceale any thing that maketh for them neither inuent any thing of mine owne braine to preuaile against them A tempore Syritij hic vocat antiquitatem Antiquitie here named is from the time of Syritius And a little before the same glosse hath these memorable wordes Dicunt quod ista capita facta fuerunt ante tempus Gregorij qui introduxit continentiam subdiaconibus presbyteris verò diaconibus Syricius introduxit Imò dicunt quod olim sacerdotes poterant contrahere ante Syricium They say that these chapters were made before the time of Gregory who debarred subdeacons of marriage bâ—t Syritius made the law against priestes and deacons Yea they say that Priestes might of old time haue married euen till the of Syritius Loe all this diuelish doctrine against the marriage of priestes began of pope Syritius by their owne confession Let this be noted I say fourthly that the tradition which Socrates and Sozomenus speake of was by example and not by doctrine as both Gratianus and the glosse expound them For these are the expresse wordes of the glosse Ergo apostoli docuerunt exemplo opere admonitione non institutione vel constitutione Therfore the apostles taught it by example deede and admonition and not by any law or constitution And so the Nycene councel maketh in euery respect against the papistes The 6. proposition The marriage of moonkes and other votaries is true and lawfull matrimonie and cannot be dissolued by the power of man This proposition consisteth of two partes as is apparant Touthing the latter part no power vpon earth hath authoritie to institute sacramentes or to alter the same For no inferiour hath authoritie ouer his superiour no subiect ouer his Soueraigne no creature ouer the creator This point I haue prooued sufficiently in my booke of Motiues The difficultie therefore resteth in the former part which it remaineth that I prooue The papistes assigne two kindes of vowes to wit votum simplex ac solenne a single vow and a vow solemne
they iterate their sinne in performing the same Who neuerthelesse shoulde haue sinned but once if after the making of their vngodly vowes they had ceased from the performance thereof For which cause holy Bernard aduiseth his sister grauely not to keepe and performe any ill vow Thus doth he write Rescinde fidem in malis promissis In turpi voto muta decretum Malum quod promisisti non facias Quod incautè vouisti nō impleas Impia est promissio quae scelere adimpletur Breake thy faith in euill promises chaunge thy purpose in vnhonest vowes doe not that euill which thou hast promised performe not that which thou hast rashly vowed That promise is wicked which is performed with wickednesse S. Isidorus hath the selfe same resolution concerning ill vowes as hee is alledged by Gratian. S. Bede after he had largely discoursed vpon euil promises and withall shewed that it is better euen to be periured then to performe naughtie and wicked promises alledged for the confirmation of his opinion the fact of holy Dauid in the death of Nabal These are his wordes Denique iurauit Dauid per Deum occidere Nabal virum stultum impium atque omnia quae ad eum pertinebant demoliri sed ad primam intercessionem Abigail foeminae prudentis mox remisit minas reuocauit ensemin vaginam neque aliquid culpae se pro taliperiurio contraxisse doluit Finally Dauid sware by God that he would kill Nabal a foolish wicked man that he would destroy all his both smal great yet so soon as Abigail Nabals wife a wife woman made her petition to him he abated his anger put vp his sword and nothing lamented the breach of his othe S. Ambrose hauing at large prooued by many golden testimonies that it was sinne to breake ill vows then to performe the same at length alleageth the ensample of Christ himselfe for that only purpose these are his words Non semper igitur promissa soluenda omnia sunt denique ipse dominus frequenter suam mutat sententiam sicut scriptura indicat Therefore all promises ought not to be kept at all times for euen our Lord God himselfe doeth oftentimes change his purpose as holie Writ beareth record S. Austen reputeth it a great point of wisedome not to do that which a man hath rashly spoken thus doth he write Magnae sapientiae est reuocare hominem quod male locutus est It is great wisedome for a man to call backe and not performe that which he hath spoken vnaduisedly Soter who himselfe was the bishop of Rome teacheth expresly that rash promises ought not to be kept these are his words Si aliquid incautius aliquem iurasse contigerit quod obseruatum in peiorem vergat exitum illud salubri consilio mutandum nouerimus magis instante necessitate periurandum nobis quam pro facto iuramento in aliud crimen maius diuertendum If any man shall sweare vnaduisedly which if it be performed bringeth greater harme that ought to be changed by prudent aduise for we must rather be periured if neede so require then for performance of our othe to commit a greater sinne so then it is euident that vngodly and vnlawfull vowes ought not to be kept But such is not the vow of single life say the papists This therefore must be examined The vow of single life is a godly vow and so liked of Saint Paul as he reputed them damned that kept not the same I answer that it is a wicked and vngodly vow to tie our selues from marriage al the daies of our life and I wil proue the same by the best approued popish doctours and by the doctrine established in the Romish church and that because the replie containeth such matters as is no lesse intricate then important I therefore say first that it is a verie wicked and vngodly act for a man to expose himselfe to sinne Thus much is granted by the vniforme consent of all learned Papists insomuch as all the Summists agree in this that those arts which can seldome or neuer be vsed without sin are altogether vnlawfull Gregorie surnamed the Great as hee was vertuous and learned so was he the bishop of Rome and for that respect of great account among the Papists though he were no papist in deede as now a daies papists are so knowne and called thus doth he write Sunt enim pleraque negotia quae sine peccatis exhiberi aut vix aut nullatenus possunt quae ergo ad peccatum implicant ad haec necesse est vt post conuersionem animus non recurrat For there be sundrie arts which can hardly or not at all bee practised without sinne therefore after our conuersion wee may not haue recourse to such as anie way draw vs to sinne Nowe let vs applie this to the matter in hand for it is most certaine that he exposeth himselfe to sinne that bindeth himselfe neuer to vse the remedie against sinne for example if a man should vow that hee would neuer vse the helpe of surgerie or phisicke that man shoulde doubtlesse expose himselfe to the perill of death none but senselesse bodies will or can this denie So in our case of single life because God hath appointed matrimonie for a remedie against sinne so saith the Apostle to auoide fornication let euerie one haue his wife and let euerie woman haue her husband For which respect Saint Gregorie Nazianzene saith that marriage is not so subiect to perill as single life I say secondly that it is a great sinne to debarre and stop the course of naturall propension yea this is a thing so certaine as their angelicall doctour Aquinas proueth thereby the murdering of ones selfe to be sinne bicause it is against the inclination of nature Nowe let vs make application heereof for the propension to beget children is naturall as which was before sinne in the state of innocencie and so hee that maketh a perpetuall vow of chastitie feeling in himselfe this propension committeth a greeuous sinne I say thirdly that it is a damnable sinne to tempt God for it is written in Gods booke yee shall not tempt the Lorde your God Vppon which words the glosse receiued of all papists saith thus Deum tentat qui habens quid faciat sine ratione committit se periculo hee tempteth God who hauing ordinarie meanes committeth himselfe to daunger without cause This exposition is so agreeable to the text as Aquinas willingly admitteth the same Nowe let vs applie it to the matter in hande He that refuseth ordinarie meanes and so committeth himselfe to perill tempts God grieuously as both the popish glosse and Aquinas grant but the ordinarie meanes to auoide fornication is marriage saith the Apostle therefore he that voweth neuer to marrie exposeth himselfe to the danger of fornication thereby tempteth god grieuously and consequently his vow is wicked and damnable I say fourthly
taught to pardon in the Lords praier saying and pardon vs our trespasses as we pardon or forgiue them that offend against vs. I say fourthly that the renowmed popish Thomist Syluester Prierias sometime maister of their so termed sacred pallace confesseth plainely according to right and reason that popish pardons were neither knowne to vs by this place of S. Paul neither yet by any other place of the whole scripture these are his expresse words Indulgentia nobis per scripturam minimè innotuit licet inducatur illud 2. Corin. 2. si quid donaui vobis sed nec per dicta antiquorum doctorum sed modernorum Dicitur enim Gregorius indulgentiam septennem in stationibus Romae posuisse quia ecclesia hoc facit seruat credendum est ita esse quia regitur spiritu sancto The popes pardons saieth frier Syluester their surnamed absolutus theologus were neuer knowne to vs by the Scriptures although some alledge S. Paul to the Corinthians for that purpose neither were they knowne by the ancient fathers but onely by late writers For Gregorie is said to haue appointed seuen yeeres of indulgence in his stations at Rome And because the church of Rome this doth and thus obserueth we must beleeue it to be so for the church is gouerned by y e holy ghost Out of these words I note first that this frier Syluester was a man of great fame among the papists for his singular learning reputed an absolute diuine and therefore that his testimonie must needs be very authenticall among the papists I note secondly that Antoninus a learned papist who was the archbishop of Florence euen in the altitude of popedome holdeth the selfe same opinion and hath the very same wordes now recited out of Syluester I note thirdly that popish pardons can neither be proued by the scriptures nor by the ancient fathers and consequently that pope Boniface the eight of that name was the first founder thereof as is already proued For albeit Syluester seemeth here to ascribe the originall of some kind of pardoning to Gregorie yet doth he onely tel that by heare-say and besides that Gregorie either gaue no pardons in deede which is very probable or at the most he pardoned after saint Paules manner some part of seuerity inioyned by the church I note fourthly that the chiefest ground vppon which Popish pardoning is built is the bare and naked commaundement of the pope For whatsoeuer the church saith that is to say the pope that must be beleeued because forsooth the pope cannot erre but yet that he both may erre and hath alreadie erred de facto I haue prooued aboundantly in my Booke of Motiues where the gentle Reader shall finde the opinions of other popish doctors most fit for this end and purpose Shamelesse and impudent therefore are the papists when they blush not to father their Romish pardons vpon saint Paul The reply In the councell of Laterane which was almost an hundred yeeres before pope Bonifacius mention is made of pardons with good liking of the same yea S. Gregorie appointed stations and granted pardons for frequenting them The answere I say first that in processe of time when sinne increased and the people waxed slow in accomplishing ecclesiasticall satisfaction inioyned redemptions and commutations succeeded in the place thereof and canonicall discipline began to decay as their owne Burchardus writeth about the yeere of Christ 1020. I say secondly that by little and little after such redemptions commutations superstitious opinions were instilled into the minds of the vulgar people as that the fulfilling of the multe inioined by the church was necessarie for saluatioÌ„ able to satisfie the iust iudgement of God that god required much more satisfaction then was so inioyned and that for the same they must either satisfie in this life or afterward in purgatorie if they were not pardoned by the pope I say thirdly that albeit penance satisfaction or canonicall discipline vsed in the olde church and auncient councels which was nothing else but a ciuill multe imposed to publike offenders not to satisfie Gods iudgement but to bridle ill life and to keepe comely order in the church was by little and little changed into superstitious popish satisfaction yet had not that execrable doctrine gotten place in the church in the time of the Lateran councel I proue it because that councel maketh mention onely de poenitentiis iniunctis of penance inioyned which was holden Anno Dom. 2215. I say fourthly that the bishoppe of Rome now called Pope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might haue released or pardoned in his owne churches and iurisdiction as Cornelius and other good bishoppes did such ligaments mults or canonicall corrections as he had inioyned to publike offenders and perhappes Gregorie the Great granted some such pardons indeede but that hee gaue pardons for sinne and to satisfie Gods iustice as Popes this day doe it can neuer be proued out of his works The fourth obiection The blessed virgin Marie holy Iob and manie others haue suffered much more then was needefull for their owne sinnes And saint Paul saith of himselfe that he supplied the wants of Christs passion for his church which super abundant satisfactions of S. Paul and others bicause they were not determined by themselues to this or that particular person it pertaineth to the supreme pastour the popes holines to make application thereof as he seeth cause Which application is termed pardoning for that when the pope applieth twentie degrees of the satisfaction of Christ or of S. Paul or some other saint to one of his nunnes monkes or iesuites then so many degrees of satisfaction are pardoned to such a nunne monke or iesuite which the saide nunne monke or iesuite should otherwise haue done either in this life or else in purgatorie The answer I say first that no saint did or can suffer so much as is sufficient for his sinnes And I prooue it euidently because the best learned papists graunt freely and truely that euery mortall sin hath in it infinite deformitie as which is an auersion from God of infinite maiestie and consequently that God requireth infinite satisfaction for the same yet so it is that pure man is vncapable of euery infinit action for otherwise he should be an other God and consequently mans actions of which no one among all can be infinite can not yeeld condigne compensation for one only mortall sin and yet is euery sin mortall indeed as I haue prooued in my Motiues euen by popish doctrine Pervse the eight article of Dissention in the second Booke of the said Motiues and thou shalt see euidently that not only Gerson Durand Baius Roffensis and Almayn who al were renowmed papists but euen the common schooles of late dayes doe holde the same opinion I say secondly that God hath alreadie rewarded euerie saint in heauen as he will also in time rewarde euerie saint nowe on earth fâ—r aboue their deserts Which I prooue
the reward of eternal life I say fourthly that to inuocate saints departed beleeuing that they can do heare our praiers is to make them gods And euen so shuld we make the liuing gods if we did in that maner cal on thē in their absence I may therfore wel conclude that though the one kind of praying be godly and imitable yet is the other damnable and flat idololatricall for God is zealous and wil not giue his glorie to another The second obiection The soule of the rich man in hel knew where Abraham was as also the state of Lazarus and of his brethren then liuing therfore much more do the saints in heauen know our state on earth The answere I say first that parables and allegories are not sufficient to establish any new kind of doctrine for by this parable as Irenaeus recordeth Christ meant nothing els but to declare the cogitations torments state of the wicked after this life Iustinus is of the same opinion hereupon flatly denieth purgatory I say secondly that if this were granted to be a true history no parable yet would it not follow therupon that the saints in heauen knew our thoughts and praiers here on earth for as S. Austen grauely writeth though the dead knowe not what is done here on earth while wee doe it yet may they afterwarde know what is done either by the dead that go from hence or by the angels that are present when the things are done and this knowledge had Abraham by the relation of the dead and no otherwise as witnesseth the same S. Austen in the same booke The third obiection S. Austen Ambrose Gregory Cyprian and the ancient fathers generally vsed to inuocate and to pray vnto the saints and therfore it is neither any new thing nor any vnlawful act The answere Better answer cannot be giuen to the fathers then that which is truely gathered out of the works of the same fathers I therfore say first with Cyprian that we must heare attend what Christ alone saith in whom God is wel pleased We must not regard what others think shuld be done but what Christ who was before al wold haue to be done for we must not folow the custom of man but the truth of god so saith holy Cyprian To which I may adde with S. Ierome that y e multitude of them that erre bring no patronage to the error it self with Augustine that neither what I say nor what thou saiest but what Christ saith ought to be regarded with Tertullian that that is tru whatsoeuer was first that coūterfeit whatsoeuer came after I say secondly that thogh the papists glorie greatly of y e fathers in this point yet when their sayings are duly considered they wil make litle or nothing for their purpose And that the reader may with perspicuitie behold the force of their doctrine in this point which hath kept my selfe long in suspence I purpose in God to deliuer the sum thereof by these plaine and briefe canons The first Canon The visible Church as writeth Egesippus remained a virgin free from all heresies and corruptions during the life of the Apostles that is about one hundred yeeres after Christ to which time S. Iohn the euangelist was liuing But after the death of the apostles errors by litle and little crept into the church as into a voide and desart house Which assertion is doleful inough but yet profitable against the papists as who are not ashamed impudently to auouch that after so many hundred yeres from Christs ascension there hath been no errour at all in their whorish Babylon And a great cause of these errors is this for that many without due examination receiued the doctrine of him that went before them So writeth Eusebius that Papias a man of no sound iudgement was the Author of the Chiliastes as who first grossely inuented that there should be 1000. yeres after the resurrection To which error though most palpable Irenaeus and others otherwise wel learned gaue place onely for antiquitie sake This imitation without time or reason was is and wil bee the cause of many errors which sundrie of the learned papists haue profoundly considered For this cause did Canus oppose himselfe against al the Thomists Scotists the old and latter papists for this cause did Caietanus in his literall exposition of Genesis and other bookes condemne the multitude of former commentaries for this cause said their learned Victoria that he reputed nothing certaine albeit al writers agreed thereunto vnlesse he could finde it in the holy scriptures for this cause their sound canonist Nauarre did roundly reiect the common opinion when it seemed not grounded vpon right reason for this cause grauely said Saint Austen that he reputed no mans writings free from errours but onely the writers of the holy scriptures for this cause said their owne Roffensis that it is lawful to appeale from Austen Cyprian Hierome and al the rest because they are men and do not want their imperfections I saith S. Austen do not repute S. Cyprians writings as canonical but iudge them by the canonicall and whatsoeuer doth not agree with the scriptures that by his leaue do I refuse The second Canon Many of the ancient fathers haue not only many waies erred but withall committed to the view of the worlde in printed bookes that which this day is reputed and generally confessed of al as wel papists as good christians to be a notorious heresie The heresie is this to wit that the soules of the faithful departed out of this life doe not see God clearely till the day of doome This opinion held Iustinus Martyr Irenaeus Origenes Chrysost. Theodoritus Hilarius Ambrosius Augustinus Lactantius yea these latter writers were of the selfesame resolution Theophilactus Oecumenius Euthymius Arethas and others And to the great comfort of our Iesuits and other papists their owne sweete S. Barnard singeth the same song these are his words Aduertistis ni fallor tres esse sanctarum status animarum primum videlicet in corpore corruptibili secundum sine corpore tertium in beatitudine consummata primū in tabernaculis secundū inatriis tertium in domo dei Infra in illam beatissimam domum nec sine nobis intrabunt nec sine corporibus id est nec sancti fine plebe nec spiritus sine carne Ye vnderstand I weene that there be three states of holy soules to wit the first in the corruptible body the second without the body the third in perfect blisse the first in tabernacles the second in courts the third in the house of God Into that most blessed house they shall neither enter without vs nor yet without their bodies that is neither the saints without the common multitude nor the soules without the flesh Again in another place the same Bernard hath these words Interim sub Christi
humanitate foeliciter sancti quiescunt in quam nimirum desiderant etiam sancti angeli prospicere donec veniat tempus quando iam non sub altare collocentur sed exaltentur super altare In the meane season the saints rest happily vnder Christs humanitie which doubtlesse the holy angels desire to behold vntil the time come wheÌ„ they shalbe no longer hid vnder the altar but exalted aboue the altar So then not only the ancient fathers but holy and deuout Bernard with others of late yeres were and continued in this grosse error to wit that y e souls of the faithful dying in the Lord shal not be admitted to the vision and fruition of God to the sight of his diuine essence clearely to behold his deity vntil the general resurrection of our bodies Further theÌ„ this which is a scourge to the papists Pope Iohn the 22. of that name professed this heretical doctrine and commanded al the diuines in Paris to teach the same His wordes with all the due circumstances thereof are cited at large in my booke of Motiues These two Canons well marked will serue for many good purposes and especially at this time to prooue that the opinion of the fathers are of no more force for the inuocation of saints theÌ„ for these other important matters already in these Canons named For as we ouerrule them in these pointes by Gods sacred word so must we still ouerrule them by the same word if at any time they swarue from it either for the inuocation of saints or for praying for the dead or for marriage of priestes or for whatsoeuer els And so to ouerrule them is consonant to their owne doctrine as is already prooued The third Canon The primitiue church for the space of two hundreth thirty yeares after Christ liued vtterly destitute and vnacquainted with the merites suffrages intercession and inuocation of the saintes in heauen after which time this cacozeale by degrees proceeded till it became perfect and consummate idolatry as this day is seene in the church of Rome For before this time the papistes cannot alledge any one authenticall writer for the inuocation of saintes in heauen The first obiection Irenaeus who liued within one hundreth and nintie yeares after Christ affirmeth expressely that the virgin Mary was the aduocate of the virgin Eue. The answere I answere that S. Irenaeus had a farre other meaning then such popish friuolous collection would enforce vpon him which I prooue first indirectly because the virgin Mary was not born or conceiued much lesse a saint in heauen for the space almost of foure thousand yeares after the virginitie of Eue and so doubtlesse Eue neither did nor possibly could inuocate the holy virgin Mary Neither will it helpe to say that though Eue could not then inuocate the holy virgin Mary yet did the holie virgin pray for her and so became her aduocate For besides that the virgin Marie is there said to be Eues aduocate when she was a virgin at which time Marie the virgin was not born the same Eue was either a Saint in heauen as soone as the virgin Mary or a damned soule in hell Againe I prooue it directly because Irenaeus compareth the virgin Mary with the virgin Eue to insinuate vnto vs that we receiue no lesse good by the virgin Mary in that she bare Christ then euill by the virgin Eue in that she transgressed Gods holy lawes For thus doth Irenaeus interpret himselfe in another place in these words Sicut Eua inobaudiens facta et sibi vniuerso generi humano causa facta est mortis sic Maria habens praedestinatum virum tameÌ„ virgo obaudiens sibi vniuerso generi humano causa facta est salutis As Eue being disobedient was the cause of deathed her selfe and to all mankinde so Mary hauing a predestinate husband and withal an obedient virgin was the cause of saluation both to her selfe and to all mankinde in that shee bare Christ the true and only sauiour of the world The second obiection S. Iames in his Masse which the sixt general councel holden at Constantinople admitteth teacheth vs to inuocate the virgin Mary and all Saintes and to hope for mercie by their praiers and intercessions The answere I say first that that councell of Constantinople saith indeed that S. Iames did deâ—iuer a certain form of the masse in which hee shewed the custome of mingling water with the wine but of praying to Peter or to Paule it hath not one worde at all I say secondly that pope Gregorie who liued well neere an hundred yeares before that councell either knewe no such masse deliuered by S. Iames or at least reputed it for a counterfait and forged thing For the same Gregory auoucheth as shalbe prooued when I come to speake of the Masse that the Apostles did celebrate the holy communion onely with the Lordes praier and their owne deere frier Carranza witnesseth the same while he confesseth that there is no such tradition extant as that whereof the councell speaketh Whereby it well appeareth with what intolerable burdens and counterfaite bookes the papistes doe this day oppresse and seduce the simple people For this disholy Masse is currant euery where and my selfe haue one of the bookes The fourth Canon In the daies of Origen who liued about the yeare of our Lord 233. the first seede of the inuocation of Saintes began to be sowen Which seed so sowen by Origen was but a step or degree to popish inuocation For besides that Origen onely taught this that saintes in heauen doe pray for vs and not that we on earth should pray to them this his doctrine was not definitiue and resolute but doubtfull opinatiue and disputable This Canon Origen himselfe hath deliuered to vs whose expresse words are these Sed requiris qui sunt isti qui pugnant quae est illa pugna quam illi gerunt Ego sic arbitror quod omnes illi qui dormierunt ante nos patres pugnent nobiscum adiuuent nos orationibus suis. Ita namque etiam quendam de senioribus magistris audiui dicentem But thou requirest who they are that fight and what that battaile is which they fight I am of this opinion that all the fathers which are before vs and are dead doe fight with vs and doe helpe vs with their praiers for so I heard one of our old maisters say Againe in another place thus Sed omnes sancti qui de hac vita decesserunt habentes adhuc charitatem erga eos qui in hoc mundo sunt si dicantur curaÌ„ gerere salutis eorum iuuare eos precibus suis atque interuentu suo apud deum non erit inconueniens But also all saints which are departed hence and haue still charitie towards them which are in this world if wee say they haue care of their saluation and help them with their praiers and
intercession before God it shal not be a thing inconuenient Out of which sayinges of Origen I note first that he speaketh only of the praiers which saintes in heauen make for vs and not one word of our praying to them I note secondly that to holde that the saintes in heauen doe pray for vs is not a constant position in Origens doctrine but only an opinion and disputable question I proue it because he saith arbitror I think Again because he saith non erit inconueniens it shal not be incoÌ„uenient Thirdly because he saith audiuâ— ita dicentem I heard one say so The fiâ—st obiection Origen in his book de paenitentia saith y t he will fall prostrate on his knees and inuocate all the saintes in heauen that they will helpe him because he dare not pray to God for himselfe The answere I say first that this assertion fathered vpon Origen will confute it selfe for how could Origen or anie faithfull christian be in feare humbly to inuocate our most mercifull God who willeth all to come to him that are in distresse who promiseth to heare all those that in their trouble call vpon him Who graunteth to vs whatsoeuer we aske in his sonnes name who hath appointed his sonne to make intercession for vs. I say secondly that this booke alledged in the obiection is not Origens but a plaine counterfeit And I prooue it effectually because their owne pope Gelasius hath so resolued The 2. obiection Origen saith that the fathers of the churche appointed the feast day of the holy Innocentes and that by the will of God that so their intercession might profite their parentes The answere I say first that if all this were graunted it could but at the most proue that the saints pray for vs which in a good sense may be admitted For I willingly graunt that the saintes in heauen doe in generall maner and termes pray for vs that is that they wishe vs to perseuere in the true faith and feare of God and y t in the end we may be partakers with theÌ„ of eternal glory I say secondly that sundry learned men doe thinke these homilies from whence this obiection is taken not to be any part of Origens workes I say thirdly that if Origen doe make that a constant doctrine in one place which he graunteth to be a disputable question in another place what remaineth but to thinke his opinion therein to be of no force I say fourthly that the papistes as their Ruffinus recordeth will admit nothing in Origen which disliketh them but reiect all such stuffe as infarsed into his workes by the heretickes Let them therefore giue vs leaue also to reiect in Origen if in any place he seeme to approoue inuocation of saintes as that which is infarsed by the heretickes specially because in other places he teacheth the contrary doctrine The fift Canon About 20. yeares after that Origen had doubtfully disputed the praying of saintes for vs S. Cyprian and S. Cornelius set down that point resolutely as standing no longer in doubt therof to wit that the saintes in heauen doe pray for the liuing here on earth For they made this couenaut that whether of them soeuer should die the first should pray for his brethren and sisters yet liuing These are S. Cyprians owne wordes Et si quis istinc nostrum prior diuinae dignationis celeritate praecesserit perseueret apud dominum nostra dilectio pro fratribus sororib apud misericordiam patris noncesset oratio And if either of vs shall through Gods mercie die before the other let our loue continue still in Gods sight let vs not cease to desire the fauour of God for our brethren and sisters yet liuing Thus saith S. Cyprian Out of whose wordes I note first that to be established in his time which was but in opinion and doubtfull case in the daies of Origen To wit that the saintes in heauen pray for vs here on earth I note secondly that the inuocation of saintes in heauen was neither established in saint Cyprians time neither once called into question I note thirdly that popish inuocation of Saintes sprung vp by little and little from one degree to another The sixt Canon About an hundreth yeares after S. Cyprian which was about 350. yeares after Christ some of the fathers by rhetoricall apostrophees did applie their orations to the dead as if they had been liuing Of which sort were S. Basill and saint Gregory Nazianzene who though they did but inuocate the saints figuratiuely and of a certain excessiue zeale yet did such their inuocations minister occasion to the papistes of all their superstition in that behalfe These are the wordes of S. Gregory Nazianzene Audite populi tribus linguae homines omnes cuâ—usuis generis aetaetis quicunque nunc estis existetis Infra audiat quoque Constantini magni anima si quis mortuis sensus est omnesque eorum qui ante eum imperium tenuerunt piae Christique amantes animae Heare O people kinreds tongues nations ages whosoeuer are now liuing or shalbe borne hereafter Let also the soule of Constantine the Great heare all the christian godly soules of the Emperors before him if the dead perceiue any thing at all And againe in another place he thus writeth At ô pascha magnum inquam sacro sanctum pascha totiusque mundi piaculum te enim quasi vita praeditum alloquor But O Passeouer the great I say and sacred Passeouer and the purgation of the whole world For I call vpon thee as if thou hadst life Thus writeth Nazianzene by whose wordes we may measure both the rest of his sayings and of the other fathers First therefore I note that hee doth inuocate aswell senselesse thinges as reasonable soules Secondly hee calleth vpon the soules of all the people in the world whereof some were damned in the bottome of hell and so could not heare as euery learned papist will admit Thirdly he inuocateth those that are yet vnborne Vpon these sandie foundations are built all popish superstitious inuocations The 7. Canon Catholique doctrine is that as Vincentius Lyrinensis who liued aboue a thousand yeares agoe defineth it which hath been receiued constantly of al the faithful at al times and in all places Which Vincentius is and euer was of great reputation with and amongst al learned papists and consequently since popish inuocation of Saintes neither was constantly receiued of all the faithfull neither in all places neither at al times as which was not heard of for many hundreth yeares after Christ it cannot be deemed catholicke doctrine no not by popishe proceeding This Canon ought to be well remembred as which of it selfe ouerthroweth al Romish religion An obiection S Chrysostomes Masse which was generally vsed in the Greeke church maketh expresse mention of the inuocation of Saintes and the same doctrine is taught in sundry places of his workes The
shall ye truely vnderstand that his grace is not consumed with the bit of the mouth Againe thus In principio cauendum est ne figuratam locutionem ad literam accipias Et ad hoc enim pertinet quod ait apostolus litera occidit spiritus autem viuificat Cum enim figuratè dictum sic accipitur tanquam propriè dictum sit carnaliter sapitur Sequitur ea demum est miserabilis animae seruitus signa pro rebus accipere supra creaturam corpoream oculum mentis ad hauriendum aeternum lumen leuare non posse Before all thinges thou must take heede least thou vnderstand that literally which is spoken by a figure For to this end is that which the apostle saith The letter killeth but the spirite quickeneth For our wisedome is then carnall when we vnderstand that properly which is spoken figuratiuely To conclude that is a miserable bondage of the soule to take signes for the things signified and not to lift vp the eye of our minde aboue the corporall creature so to behold eternall light Againe thus Possum etiam interpretari praeceptum illud in signo esse positum Non enim dominus dubitauit dicere hoc est corpus meum cum signum daret corporis sui I may also interprete this precept to be figuratiue For our Lord doubted not to say This is my body when he gaue the signe or figure of his body Againe thus Cum adhibuit ad conuiuium in quo corporis sanguinis sui figuram discipulis coÌ„mendauit tradidit When he admitted Iudas to the banquet in which hee commended and deliuered to his disciples the figure of his bodie and his bloud Againe thus Illi manducabant panem dominum ille panem domini contra dominum They ate the bread that was our Lord he ate not our Lord but the bread of our Lord against the Lord. Againe thus Quomodo in coelum manum mittam vt ibi sedentem tenâ—am fidem mitte tenuisti parentes tui tenuerunt carne tu tene corde quoniam Christus absâ—ns etiam praesens est nisi praesens esset à nobis teneri non posset sed quoniaÌ„ veruÌ„ est quod ait Ecce ego vobiscum sum vsque ad consummationem seculi abijt hic est redijt nos non deseruit Corpus enim suum intulit coelo maiestatem non abstulit mundo Howe shall I reache vp my hand to heauen that I may take holde on him sitting there Reache thither thy faith and thou hast hold on him Thy fathers held him in the flesh holde thou him in thine heart because Christ being absent is also present for if hee were not present hee coulde not be holden of vs but because it is true that hee saith Behold I am with you till the end of the world both he is gone and he is here he is returned and hath not forsaken vs. For hee carried his body vp into heauen yet hee tooke not his maiestie out of the worlde Againe in another place thus Secundum praesentiam maiestatis semper habemus Christum secundum praesentiaÌ„ carnis rectè dictum est discipulis me autem non semper habebitis Habuit enim illum ecclesia secundum praesentiam carnis paucis diebus modo fide tenet oculis non videt According to the presence of his maiestie wee haue Christ alway but according to the presence of the flesh it was rightly saide to his Disciples but ye shall not haue me alway For the Churche had him in the flesh a few daies but now she holdeth him by faith she doth not see him with her eyes Againe thus Sicut ergo secundum quendam modum sacramentum corporis Christâ— corpus Christi est sacramentum sanguinis Christi sanguis Christi est ita sacramentum fidei fides est As therefore in a certaine sorte the Sacrament of Christes bodie is Christes body the sacrament of Christes bloud is the bloud of Christ euen so the sacrament of faith is faith In these manifold testimonies Saint Austen prooueth aboundantly that the popishe carnall imagined presence in the Eucharist is blasphemous and most execrable For first he telleth vs that these words of Christ This is my bodie This is my bloud must needes be vnderstood figuratiuely That is to say that the bread and wine are but the sacraments or figures and signes of Christes body and bloud Secondly hee telleth vs that Christ is ascended and that therfore his bodie cannot be eaten with the bit of mouth as the papistes teach blasphemously Thirdly he saith that the soule is neuer in greater bondage then when shee grossely and carnally taketh the figures and signes for the thinges signified by the same Fourthly he telleth vs that since the signes of thinges be vsually termed by the names of the things signified our Lord doubted not to say This is my bodie when hee gaue but the signe of his bodie Fiftly hee saith that the bread which the other Disciples receiued was our Lord yet that which Iudas receiued was but the bread of the Lord. Which assertion is wonderfull if it bee well noted For if our Lord and maker bee present carnally in fleshe bloud and bone vnder the accidentes of bread and that so long as the same accidentes remayne vncorrupte as the Popishe detestable Faith auoucheth Then doubtlesse Iudas shoulde haue receiued his Redeemer Then perforce Iudas shoulde also haue receiued Panem Dominum Then Iudas coulde not by any possibilitie haue barely receiued panem Domini which yet S. Augustine affirmeth most constantly For first if it were true that after consecration the substance of bread were transubstantiated into Christes naturall bodie as it consisteth of flesh bloud and bone and againe if it were also true that the selfe same bodie remained vnder the forme of bread vntill it were corrupted then let all the papistes in England or els where in Europe tel me how Iudas could receiue panem Domini but not panem Dominum as S. Austen saith that is how Iudas coulde receiue the forme of bread with the fleshe bloud and bones of Christes organicall and naturall body hâ—dden vnder the same and for all that not receiue Christ himselfe and panem Dominum as the other apostles did Let them I I say tell me this and I promise to subscribe If they wil not this doe because they cannot for if they can doe it all the worlde must thinke they will doe it then if the feare of God be before their eies they will acknowledge the trueth that I now defend which God graunt they may doe Amen Sixtly he telleth vs that albeit wee cannot reache with our handes to Christes body which is nowe in heauen yet may we by faith take hold vpon the same Which is the flat doctrine that the church of England this day teacheth of the eucharist For we teach that the eucharist is Christes true body spiritually and sacramentally
church-seruice terme doctorem maximum the greatest doctor of all the rest teacheth the selfe same doctrine in most plaine flat and expresse termes To which exposition of S. Hierome when any papist shal answere sufficiently I promise to become his bondman For S. Hierome alledgeth the verie same scripture vpon which the papistes would ground their new no absolution and affirmeth that the apostles imitate and fulfill Christes commandement when they preach his word declare the scriptures and exhort to godly life Oh sweete Iesus who but papistes can denie such plaine testimonies Nay nay who but senselesse men who but arrogant men who but impudent men who but men carelesse of their saluation will desperately impugne so manifest and comfortable doctrin so exactly and so sweetly agreeing with the holy scriptures God graunt that they may once espie their grosse errors and with humilitie acknowledge the same I say secondly that the practise of the auncient church and al approoued antiquitie is against you Heereof none can stand in doubt that seriously peruseth my booke of Motiues I say thirdly that to be sent as Christ was sent doth argue a similitude but not an identitie or equalitie as when Christ commandeth vs to loue our neighbour as our selfe hee chargeth vs not to loue him in the same degree For we may lawfully haue more care of our owne soule then of our neighbours and also preferre our owne necessitie before our neighbours I say fourthly that the giuing of the holy ghost to the Apostles was very necessary yet not to forgiue sinnes in popishe sense but for the effectuall preaching of Gods worde For otherwise they being of themselues poore and simple men and sent to all nations as lambes among wolues could neuer haue accomplished their commission with authoritie fruite and effect I say fiftly that S. Iames speaketh of mutual reconciliation which ought to be between neighbour and neighbour and therefore doth he commaund mutuall praier aswell as hee doth mutuall confession Neither are his words restrained either to priests or to lay men but vttered indifferently to all yea if the apostle should mean as the Papists would haue him it would folow of necessitie that the priests should aswell confesse in the eares of the lay men as the lay men in the eares of the priest I prooue it because the apostle saith indifferently confesse your faults one to another and pray one for another And if any wil be so absurde as to interpret praying for absolution then doe I answer that the lay man must as wel absolue the priest as be absolued of him This case is so plaine that their owne Scotus whome for his sharp wit subtile distinctions they surnamed Doctor Subtilis freely granteth that their auricular confession is neither grounded in this place nor in any other text of holy scripture these are his owne words Sed nec per hoc videtur mihi quod Iacob praeceptum hoc dedit nec praeceptum à Christo promulgauit Primum non vnde enim fuit sibi authoritas obligandi totam ecclesiaÌ„ cum esset tantuÌ„ episcopus ecclesiae Hierosolymitanae nisi dicas illam ecclesiam in principio fuisse principalem per consequeÌ„s eius episcopum principaleÌ„ fuisse Patriarcham quod non concedent Romani nec quod illa authoritas proprie pro tempore illo erat sibi subtracta Nâ—c secundum videtur quia apostoli publicantes praceptum Domini in scripturis suis vtebantur modo loquendi per quem potuit innotescere quod erant praecones Christi Sequitur dicendo enim confitemini alterutrum non magis dicit confessionem faciendaÌ„ esse sacerdoti quam alij Subdit enim statim orate pro inulcem vt saluemint vbi nullus diceret ipsum instituisse nec promulgasse praeceptum diuinum sed intellectus eius est sicut in illo verbo confiteminâ— alterutrum persuasio ad humilitateÌ„ vt scilicet generaliter nos coÌ„fiteamur apud proximos peccatores iuxta illud si dixerimus quod peccatum non habemus nosmetipsos seducimus vertias in nobis non est Ita per secundum persuadet ad charitatem fraternam vt scilicet per charitatem fraternam subueniamus nobis inuicem Neither doth this perswade me that Iames gaue this commaundement neither that hee published it as commaunded by Christ the first seemeth not for from whence could hee haue authoritie to binde the whole church being but only the B. of Ierusalem vnlesse thou wilt say that that church in the beginning was the principall and consequently that the B. therof was the principall patriarke which the Romanes wil not grant neither that that authority was properly for that time taken from them Neither is the second probable because the apostles when they published the Lords commandement in their writings vsed that manner of phrase By which it may appeare that they were the publishers of Christs institution For in saying these words confes one to another he commaundeth no more to make confession to a priest then to a lay man for he addeth forthwith and pray one for an other that ye may be saued Where none wil say that he ordained neither that he published gods coÌ„mandemeÌ„t but the vnderstanding is as in the other place a perswasion to humility to wit that we generally confesse our selues sinners to our neighbors Euen so doeth he by the second perswade to brotherly loue to wit that of charity we wil help one another Thus writeth their subtile schoole-doctour Scotus who not able to stablish auricular confession in the scriptures fleeth to their last refuge to wit to vnwritten traditions for in the end of al he addeth these words Apparet ergo istud non esse de iure diuino promulgato per scripturam apostolicam Vel ergo tenendum est primum membrum scilicet quod sit de iure diuino promulgato per euangelium vel si illud non sufficiat dicendum est tertium scilicet quod est de iure diuino positiuo promulgato à Christi apostolis sed ecclesiae promulgato per apostolos absque omni scriptura Of this opinion is Beatus Rhenanus Richardus Durandus Bonauentura Hugo Panormitanus and the popish Canonists generally Of Beatus Rhenanus his opinion more shall be saide shortly of Richardus Durandus Bonauentura and Hugo Iosephus Angles may satisfie the Reader and what popish canonists hold Nauarre and Couarruuias do not conceale of whom with others reade in my booke of Motiues I say sixtly that by the opinion of their famous cardinall Caietane secret confession is against Christs institution as also the precept that vrgeth vs to the same I say seuenthly that auricular confessioÌ„ was not an article of faith in the church of Rome vntill the councell of Lateran which councell was celebrated vnder pope Innocentius the third of that name more then 1200. yeeres after Christ. So saith frier Ioseph in his narration to the
cannot erre neither all generally nor one finally 207 Emperours of Rome 86 Errour may be in the church 206 Errours how they come 342 The Eucharist giuen to infants 186 The Eucharist expounded by Chrysostome 461 The Eucharist is not Christs body 467 The Eucharist vnder one kindâ— 402 The Eucharist broken 484 Eutiches and his heresie 181 F Abrahams Faith did iustifie him 383 Sole Faith iustifieth 370 Faith can not be without good woorkes 399 The first Faith broken how vnderstoode 241 A true Fast 72 Fasting and choice of meates 60 The Fathers doe erre very often 342 Festiuall dayes 116 Fidelitie allegeance condemned by the pope 528 Free-will how it remaineth 358 G Grace that iustifieth is not inherent 370 The Grace of the Manicheâ—s 176 Saint Paul iustified by Grace yet a sinner stil 374 Grace infused may stand with sinne 350 The virgin Mary abounded with Grace yet not freâ— from sinne 28â— The Greekes and their supputation 8â— Gryphus at strife with his vncle 123 The Gouernement of the Iewes 135 H The Heresie of Arrius 178 Of Nestorius 180 Of Macedonius 181 Of Eutiches ibidem Of Mahomet 182 The Historie of Nectarius 509 Of Spiridion 64 Hierusalem besieged 153 Destroyed 25 Holy dayes and Sabbaths 116 I Iesuites are humble 144 Dissemblers 145 Images 139 Indulgences 270 Inuocation of Saints 319 Ioseph and his acts 57 Iosue 58 Of the Israelites but seuentie persons went into Egypt 53 Israelites 400. yeeres in Egypt 54 Iustice inherent 383 Iustice of the regenerate vnperfit 351 Iustification by faith 370 Iustification formall in Christ ibid. Iustification by workes 383 and 384 Iulianus Apostata 175 K Kings of the Assyrians 74 Of Egypt 128 Of the Iewes 135 Of Israel 20 24 Of Iuda 24 Of Macedonia 116 Of the Medes 76 Of the Persians 94 Of the Romanes 83 Of Syria 123 Kings are supreame gouernors in causes ecclesiasticall 34 and 426 Kings that afflicted the Iewes 147 Kissing the altar 483 The pax 482 The patine 483 The Popes feete 487 L The Law impossible after Adam 350 c. The Law fulfilled by faith 370 Euery transgression of the Law a mortal sin 381 What time the Law was giuen 56 The Lie in the midwiues 55 The Librarie of king Ptolomie 132 M Macedonius â—81 The Maniches 176 Marriage of Priests prohibited onely by mans lawe 216 Gratian alloweth priests marriage 231 The Nicene councell alloweth priests marriage 233 The Masse how it is called a sacrifice 428 The canon of the popish Masse 480 Masse in one kinde contrary to Christs institution and antiquitie 402 Popish Masse iniurious to Christs passion 417 Popish Masse is not a propitiatorie sacrifice 432.433 c. Popish Masse a clowted beggars cloake 476 Priuate Masse is diabolical 414 c. Masse ought to be saide in the vulgar tongue 476 Melchisedech what he offered 422 c. No Merit in mans worke 372 c. The Merit which the fathers ascribe to good workes 394 c. The Meritorious cause of iustification 345 The popish Miter 486 A Monarchie contained not all power in it 129 The Monarchie of the Assyrians 74 Of the Greekes 121 Of the Persians 92 Of the Romanes 149 Moses and his actes 55 N The seuerall Names of the ten tribes 43 Nectarius abolished confession 510 Nestorius 180 Nero and his wicked actes 150 Noah his floud 27 Nouatus the cause and beginning of popish confession 512 Nunnes may lawfully marry euen after vowes 235 O Olympias 116 The Olympiads 81 The Originall of confession 509 c. Of kissing the Popes feete 487 Of pardons 270 Of pilgrimage 341 c. Of popish masse 480 Of changing Popes names 486 The Originall of praying for the dead 296 Of praying to Saints 311 Of praying on beades 487 Of popish primacie 187 Of purgatorie 296 Of single life 224 Of transubstantiation 436 P Pardons 270 Pax vsed in poperie 481 Phocas author of primacie 188 Pilgrimage 341 c. Popes and their wicked dealing 529 Of kissing the Popes feete 487 Changing the Popes name 486 Praying to Saints 311 For the dead 296 In the vulgar tongue 476 Vpon beads 487 Primaâ—â—â— 187 Priuate masse 414 Purgatorie 296 Ptolomaeus his librarie 232 R Reliques of Saints not to be adored 349 Remus how slaine 82 The Romish church hath erred 203 c. The church of Rome holdeth many things whereof it can yeelde no reason 186 The church of Rome vseth to wrest the scripture ib. Rome how it had the name 82 Rome when builded ibidem S The alteration of the Sabbath 108 c. The Sacrifice of the masse 428 The Saracens 182 A Scribe what it signifieth 133 The Scripture must try euery trueth 342 The Sects of Romish religion and when they began 530 The Septuagints and their celles 131 Succession of kings See Kings Succession in the Romish church 194 c. Supremacie of the Romish church 187 T The Temple when it was built 2â— Transubstantiation when it began 436 The destruction of Troy 81 All Trueth to be tried by the scripture 342 V No sinne Veniall of it owne nature 381 Vestments and their colour 490 The Virgin Mary a sinner 287 Virgins may marry after their vowes 235 The Visible church clogged with superstitions See Church Vowes cannot dissolue lawful marriage 253 c. Vowes vnlawfull 265 W The Wearing of a Cardinalles hat 488 The seuentie Weekes in Daniel are declared 101 The scripture must Witnes trueth 342 A Woman pope of Rome 191 A Woman clad in mans apparell 74 Good Workes cannot iustifie before God 383 c Good Workes do not merit 392 Widowes damned for breaking their first faith 241 FINIS Among other faults escaped in the Printing these especially are thus to be corrected Pag. 2. for Cabatist reade Cabalist Pag. 13. for 432 443 Pag. 19 for 428 443 Ibidem for 4082 4097 Pag 21. The first two lines as part of the sentence afore-going Pag. 37. for Achab Achaz Ibidem for eight seuenth Pag. 74. for hadle handle Pa. 75. for Tantanes Tautanes Ibid. for Tantens Tantens Pag. 1â—â— deest made with other literall faultes which the ingenious Reader may easily espie and amend Act. 9.1 2. Act 9.4 1 Cor. 15.9 1. Cor. 2.8 1. Tim. 1.13 Gal. â— 10 Genes 2. vers The state of 〈◊〉 in his creation The vertue of the tree of life â—ugust de ciuit 〈◊〉 3 cap. 20. â—enes 2.16 â—enes 3.19 â—enes 1. â—9 â—enes 9.3 Aug. de ciuit libr. 22. cap. 30. The difficultie consisteth not in the ages but in the supputatâ—â—on of the yeareâ— Exceeding greâ—â— varietie of opinâ—â—ons 〈◊〉 first age second age August quaest sup Gen. q. 25. Mal. 1. verse 2 3. â— Par 4. v 1. Actes 7. verse â— The third age â—ee the Fift Sectiâ—n of the eight â—hapter where â—his is handled more at large This point must be well noted See Athanasius in synopsi Anno mundâ— 3088 4. Reg. 25. Ier. 52. Iosephus his â—â—â—putation 〈◊〉 be allowed 〈◊〉 from the 〈◊〉 to the 〈◊〉 be 〈◊〉 443. yeares 〈◊〉
13. Rom. 6. vers 3 4. Math. 3. vers 17. Math. 4. vers 1. Math. 4. ver 2 14 15 16. Iohn 2. vers 1 9. Tertull. aduersu Iudaeos p. 134. Heb. 13. vers 12 Mat. 27. vers 50 Mark 15 vers 25. Ioh. 19. ver 14. Iohn 19. vers 14 Mar. 15. vers 25. Partition of the day and night Mat. 20. verse 1 c. Mar. 15. ver 33. Math. 27. vers 51 â—ohn 20. ve 10 11. liâ— 24 verse 10 13 15 17. Iohn 20. ver 1â— Iohn 10. v. 26 27 Math. 28. v. 16 17 Iohn 21. ver 1.9 Iohn 21. vers 14. non sunt verba Christi sed euangelist Ioh. 20. vers 26. August ad Dardanum Epist. 57. Exod. 14. ver 21. Psal. 136. ver 13. and 14. Act. 12. v. 7.10 Hier. ad Pammach to 5. p. 80 Math. 21. v. 1.6 A flat demonstration against poperie Act. 1. ver 1.2 3 4 5 6 7 de inceps Act. 1. v. 13.14 Act. 3. v. 21. A. D. 44 Anno dom 45 Iudaeus erat Galileus A. D. 44 Act. 12. ver 23 A. D. 104 A. D. 45 A. D. 41 Anno Dom. 63. Anno Dom. 44. Anno Dom. 107. Anno Dom. 43. Anno. Dom. 342. Anno Dom 365 An. Dom. 274 August de heres ad q.v. deum 46. D. Epiphan haer 66. lib. 2. to pa. 205. Epiphan vbi sup Epiphan in catal dogmatum Manich. Anno. Dom. 413 Anno Dom. 323 Niceph. li. â— c. 1â— Euleb de vita Constant. lib. 3. cap. 5.6 Socrat. li. 2. ca. 2â— Nicephor libr. 8. histor cap. 51. Anno Dom. 433 Note this poinâ— well Anno. Domâ— 383. Anno Doâ— 456. An. Dom. 623 Genes 16.4 Genes 17.20 Anno Dom 1203 Anno Dom 1517 Anno Dom 1300 Victor de pot pap relect 4. pag. 151. Carr. in Epit. conc pag. 369. August libr. ad Bonefaccium c. 4 â—o 7. Victor de potest· Eccl. relec â— sect 6. P. 39. Polyâ—â— Virg libr. 4. cap. â— Anno Dom 590. Gregor libâ— 7 Epist. cap. 194. Anno Dom 607. Nicephor Sigebâ—â—â— Loe whoredome and murder were the preparitiues to Romish primacie Marianus Scotus in Chron. Sigebert in in Chron. Palmer in Chro. Note this point well Eusebius hist. lib. 5. cap. 24. Cyprian Epist. 74. ad Pomp. Act. 4. ver 17. Epist conc Affr. ad Celest. tom 1. conc Conc. Nic. can â— dist 35. cap. Mos. antiquus in gloss The first reason Clemens ep 1. Irenaeus lib. 3. cap 3. Epiphan Haer. 27. Euseb. hist. lib. 3. ca. 13 14 15 The second reason Onuphr in chron Carranz in epit p. 370. p 373. The third reason 1. Tim. 2. v. 11 12. 1. Cor. 14. ver 39 Seuen popish approued writers agree to this storie of Pope Iohn· Palmerius Sigebertus in chro Bernard ad Gaufrid epist. 1 25 Aug. coâ—â—r ep Manich. cap. 4. Irene libr. 4. c. 43 Ephes. 4. v. 11. Ephes. 4. v. 11. Lyranus in 16 cap. Matth. Rom. 10.14 Epiphan lib. 3. pag. 355. Hier. contr Lucifer 2. Tim. 1.6 1. Tim. 4.14 Actes 13 ver 3. Act. 1. ve 21. Aug. in Epist. 11. 〈◊〉 2. â—pud D. Cypria b. 1. epist. 4. Iacod Pamelius in annot Anno Dom. 590 Ob. 1. Pamelii Ob. 2. Pameliâ— Virtuall election remaineth yet in the people The Pope must be confirmed by the letters patents of the Prince Platina in vita Pelagii secundi Platina in vita Seuerini Anno Dom 637 Platina in vita Bened. secundi Carranza in epit p. 301. Anastas apud Onuphr in châ—â—ico The first corollarie Anno Dom 684 The popes tyranny debarred vs â—rom our anâ—ient right The second corollarie The third corolâ—â—rie â—phes 4. vers 11. Ephes. 4. vers 13. Ier. 18. v. 18. Ezech. 7. ver 26 Ephes. 4. v. 14 Let this solution be wel obserued and neuer forgotten Esay 46. verse 10 Psal. 135. ver 6. Rom. 9. ver 19 Exod. 4. ver 22 Math. 23. ver 37 1. Tim. 2. v. 4 Mat. 20. ver 16 Voluntas signi non beneplaciti Ephes. 4. v. 14. Marke this well for Christes sake 1. Tim. 2.4 Mat. 20. ver 17 Ephes. 2. ver 10 Exod. 18.20 Deut. 6.5 Luc. 10.28 Math. 22.37 Mar. 12.29 Rom. 7. per totum Bellar. lib. 2. de conc c. 2. Numb 22.28 Euery bishop may erre Panorm de elecâ— cap. significati pâ—ope finem A lay mans iudgment is to be preferred before the popes Loe the papistes acknowledge our doctrine 3. Reg 19.10 3 Reg. 15 18. 22. 3. Paral. c. 16. c. 17. Rom. 11. v. 3. The church inuisible among the papistes 1. Tim. 3 15. Note how the Church cannot erre August in Psal. 47. in praef Vide Augusti lib. 7. de bapt c. 51. tom 6. Chrys. homil 11. in 1. Tim. 3. Ansel. super hunc locum Syluest de eccl §. 4. Panormit apud Sylues de fide §. 9 Vide ipsum Panormiâ— de electione cap. significasti can 14. quaest â— can a recta in glossa Mat. 28.20 Chrys. in cap. 5â— Mat. hom 15. tom 2. Agu. in Epist. 80. propâ— finem tom 2. pag. 238. 〈◊〉 16. â—3 The holyghost â—aught no new â—octrine but onely reuealed â—he true sense of such things â—s the Apostles did not vnderâ—â—and Iohn 14 vers 26. It is the selfe same doctrine but more plainly declared Canus de locis lib. 3. c. 4. Mat. 16. vers 18. Aug. de verb. Dom. ser. 13. These are most plaine words Chrys. serm de pâ—nt tom 3. Saint Bede holdeth the same opinion Hilaâ— de Trinit lib. 6. P. 103. Gloss. in mat 16. See Panormitan de electione cap. significasti Luke 22. ver 32. Three grants of the papists do vterly ouerthrow the popes supposed priuiledge Ioh. 27. vers 9 Ioh. 17. vers 20. Matt. 18.19 20. The second reason Aug. in quaest mixtis q 75. to 4 Orig. homil â— in Matth An argument insoluble The third reason Panorm apud Syluest de fide §. 9. de conc §. 3 The place is worthie to be noted Alphons lib. 1. de haeres c. 4. Ioh 21. vers 16 August de agon Christ c. 30. to 3. Let the seely vulgar papists note well this proposition Ierem. 1.1 1. Sam. 1. vers 3. Exod. 18.1 2. Luc. 1. vers 8 9 13 14 18 19. 1. Tim. 3. vers 2. A shameful wresting of the holy scripture The true meaning of S. Paul Chrysost. in 1. Tim. c. 3. hom 10. Behold how the fathers and scriptures agree with priests marriage Hier. in cap. 1. ad Tit. Chrysost. in 2. c ad Titum hom 2 Note well what is here said The probation conuinceth Answere O Seminarie priestes or els recant your doctrine Theoph. in hunc locâ—m 1. Cor. 9. v. 5. The popish exposition of this place is ridiculous Euseb. hist. lib. 3. secundum Ruffi Euseb. lib. 3 hist. cap. 24. secundum Christophor Phil. cap. 4. v. 3 1. Tim. 5. v. 9.14 Greg. Nazianz. Orat. de funer Pat. orat 28.27 Eusebius hist. lib. 6. ca. 31. Chrysost. in oratione de Philog Socrates hist. lib. 1.
cap. 8. Hist trip lib. 1. cap. 10. Hist. trip lib. 6. cap. 14. Niceph. lib. 10. cap. 10. Dist. 56 cap. Oâ—â—us Glossa ibidem Dist. 56. cap Cenomâ—ncus Can. 6. Apostol Con. Ancyr can 10. Anno. Dom. 308 Conc. Gangr cap. 4. Sozomeâ— ib. 3. cap. 13. Conc. Constanâ—in 3. can 13. The councel confesseth that they hold against the Church of Rome Anno. Dom. 681 Note the eight proposition in the third building 1. Cor. 7. vers 2 1. Cor. 7. 〈…〉 Hebr. 1â— vers â— Haymo in 〈◊〉 Locum Note well thiâ— illation 1. Cor. 7. vers 25 Mat. 19. ver 12 Theodoret. in 1 Timoth. 4. Clem. Alexand. in paedagog lib. 2. cap 10. â— Tim. 4.1 2 3 Prohibition of marriage is the doctrine of Anâ—â—christ 2. Thes. 2. ver 4. Small account of the church of Rome Dist. 56. cap. Cenomanens Antoninus p. 2. Tit. 11. ca. 2. §. 9 Priests were married for the space of 400. yeares after Christ. Anno dom 385 Videtu dist 8â— cap. proposuist c. plurimos Syritius in Epistola ad Aphric tom 1. conc Pope Syritius found priests married when he came to the popedome â— Tim. â— 1 2 3. Behold here the â—lat doctrine of â—euilles The probation of the second â—art of the proâ—osition Dist. 28. cap. de â—yracus vrbis Panorm de cleriâ—is coniugatis â—ap Cum olim Dist. 28. cap. de Syracus Dist. 28. cap. vit Dist. 31. ca priâ—â— Anno Dom 680 Lambert in chron an 1074 Peruse the first proposition Sozo lib. 1. c. 22. Socrat. lib. 1. c. 8. Hist. tripart lib. 2. c. 14. Sozomen Socrates vbi supra Note well and keepe it minde See the seuenth proposition 〈◊〉 4. c. cum in 〈…〉 Glossa dist 84 c. Cum in praeter Pope Syritius the first man that forbad marriage to priestes Glossa vbi supr See the first proposition and conferre it with this Fumus de matr §. 55. Fumus de matr §. 8 lib. 6. de voâ—o cap. vnico Aâ—ton p. 2. tit 11 cap 2. §. 9. What is it that the pope cannot doe Iosephus Angl. in 4. s. p. 2. q. de voto att 6. diffic 1. O wicked church of Rome most happy are they who are made free from thy brutish thraldome Nauarrus de iudiciis notab 3. p. 275. Ioseph Angles in 4. q. de voto ar 6 diffic 2. These buildings and distinctions well obserued poperie will receiue a deadly wound This dilemma catcheth the Pope by the nose Nauar. in eâ—chir cap. 22. §. 18. Anton. de potest papae p. 3. Tit. 22. cap. 3. §. 1. 1. Tim. 5. v. 11 2â— Epiphan hâ—res 61 libro 〈…〉 pag. 167. Cypri libr. 1 epist 11. ad Pompon August in Psal. 75. prope finem tom 8. 〈◊〉 damnation is not for marriage but for the breach of promise Augustin de â—e no viduitatis cap 9. cap. 1â— tom 4· Caelest 3. extra qui clerici vouent lib. 4. Tit. 6 cap. 6. Scotus in 4. S. dist 38. quaest 2 in mod The first faith iâ— baptisme what iâ— was and how it was broken The confirmation of the answâ—â— Rom. 7.7 Rom. 6. vers 23 Deut. 27.26 Galat. 3.10 Iames 2. verse 10 1. Cor. 10. ver 31 Leuit. 11.44 1. Cor. 7. vers 32. â—â—ngle life how it is better C. 32. q. 4. c 7. Nazianz. in oâ—at â—unâ—b pro patre orat 28. tom 2. In epitaph Gorgoniae orat 25. Chrys. in 1. Tim. homil 10. August in quaest mix q. 12. in fine Clemens Alex. lib. 3. stromat Niceph. lib. 11. cap. 19. Amber in cor cap. 7. prope â—â—dem 1. Cor. 7. vers 5. Leuit. 10. v. 9. 1. Kin. 21. v. 3.4 Leu. 15. per 〈◊〉 See cap. 21 22. Exod. 30. v. 7.8 1. Cor. 7. v. 15 Conc. Agath cap. â—8 Anno Dom 439 Dist. 27. cap. 2. diaconus This is a whip to all poperie Conc. Tolet. 1. Can. 17. Psal. 76 v. 11. Esaiaâ— 19. v. â—â— Iudg. 11. v. 31.39 Mat 14. v. 7 10. Act. â—3 v. â—1 Bernard de modo bene viuendi Serm 62. to 1. p. 1699. Isidor ap Grat. C. 22. q. 4. in mâ—lis Beda apud Grat. C. 22. q. 4 si aliquid Ambr. lib. de â—â—fic cap. 12. Aug. apud Grâ—â— C. 22. q. 4. câ—â— magna Soter in epist ad episcop Italiae to 1. conc C. 22. q. 4. â—i aliquid The replie The answer Gregor hom 24. in euange 1. Cor. 7. vers 2. Nazianz. in laudem Gorgo 2. Aquin. 22. q· 64. â—r 5. Deut. 6. ver 16. 1. Cor. 7. ver 2. Quarto principaliter 1. Cor. 7. v. 25. Mat. 19 v. 11.12 C. 26 q 2 sorâ— Psa. 127. verse 1. Hebr. 11. ve 29. Num. 22. vers 28 Dan. 3. verse 25 4. Reg. 6. verse 6. Act. 12. ver 7 10 Caiet in quodlibet cont Luth Vignerius is of the verie same opinion De differentiiâ— voti §. 5. ver 14. Antonin cap. 3. Tit. 1. cap. 21. §. â— Clemens Alexand lib. â— stromat 1. Cor. 7. v. 23 Victor demur sect 2. relect 7. p. 280. Galat. 5. verse 1. Aquin. 22. q. 11. 1. Cor. 7. Rom. 14. ver 23. Gregor Nazian orat 25. in laudem Gorgonia tom 2. Clemens Alexander lib. 3. stromat The disparitie ought to be noted well Mat. 19. vers 11.12 1. Cor. 7. verse 2. Mat. 19 verse 11 1. Cor. 7 verse 7. Ambros. exhort ad virgines tom 1. p. 106. Numer 30. pertotum Mat. 19. verse 11. 2. Cor. 12. v. 7 8 9 The papistes are become Pelagians August cont Iulian Pelagian lib. 5. ca. 7. tom 7. 1. Cor. 7. v. 9. 1. Cor. 7. verse 12 Aquinas 22. q. 88 ar 2. corp Lomb. in 4. dist 38. Anton. p. 2. tit 11 c. 1. §. 1. Fumus de voâ—o §. 1. Syluest de voto primo §. 1. Vigner de virtuâ— inst c. 5. § 5. v. â—4 Ant. Fum. vâ—i supr 1. Cor. 7. v. â— Mat. 19. v. 1â— 1. Cor. 7. v. 8.9 Viguer vbi supr Anno Dom. 1074. Lambert Schâ—â—nab Chron. Anno. Dom. 1074. Polidorus lib. 5 cap. 4. in fide Panormitaâ— de clerie coâ—â—ugatiâ— cap. cum Olim. Anno. Dom. 1300 Platina in Bonifac 8 in med Leu. 25. vers 10. â— An Dom. 1500 Polidor lib. â— cap. 1. Conc. 1. Nicen. â—an 11. Conc. 2. Arelat can 10. conc Ancyr can 2. Mat. 16.19 D. Hierom. 〈◊〉 cap 16. Matt. Luc. 5. Mat. 8. Mat. 1.44 Leuit 13. per totum Luc. 5.21 Mut. 18. v. 18. Ioan. 20. vers 22.23 Hugo in 16. Mat Durand in 4. s. d. 18. q. 2. 〈◊〉 9. vers 2.8 Lâ—t this point be well marked Mat 9. vers â— Chrysost. in ca. 9. Mat. hom 30. tom 2. p. 275. The pope is worse then the diuell Ambros. lib. 5. in â—ucam cap. 5. in 〈◊〉 â—ilâ—â— can â— in 〈◊〉 1. Iohn 4.15 〈◊〉 1. Cor. 5. vers 1· 2. Cor. 2. vers 10 2. Cor. 2. ve 10. 2. Cor. 2. vers 6 7 8. Syluest de indulgent §. 1. Penance satisfaction and canonical discipline is al one to