were true as they are wholly the contrary they can make it appear That the Bishop of Rome was the Successor of S. Peter and not the Bishop of Antioch and whether ever he was at Rome or no 5. Whether they can make it appear That our Blessed Saviour when on Earth exercised such a temporal Monarchy as the Pope now challengeth Confessions of the Popish Doctors in this Case To the first and second Queries it is Confessed by Cardinal Cusanus That S. Peter received no more Authority and then he could not exercise any Authority over his Fellows than the rest of the Apostles To the third and fourth Queries it is Confessed by Aeneas Sylvius afterwards Pope by then ame of Pius II. That the Pope's Succession is not revealed in Scripture and then it cannot be proved jure divino positivo And by Bellarmin That neither Scripture nor Tradition habet allows then farewell Papal Supremacy That the Apostoliok Seat or Chair was so fixed at Rome which I really believe as well as he that it could not be taken from thence And then why might it not be at Antioch or Jerusalom as well as Rome Confessed by him further That as long as the Emperors were Heathen the Pope was subject to them in all civil Causes And That for above One thousand years his Judgment was not esteemed Infallible nor his Authority above that of a General Council Where was then the exercise or acknowledgment of this Supremacy and Infallibility of the Popes Was all the World a-sleep or ignorant so long of this Power which they now challenge to themselves Jure Divino No but the Pope I warrant you had not yet the opportunity to usurp and challenge it as he hath done since To four of these you see they have plainly yielded and the last they can never make good either from Scripture or Ecclesiastical History Add to these the Confession of that Learned Papist Father Barns That allowing the Bishop of Rome to have Supremacy elsewhere yet the Pope hath no Supremacy in Britain Insula autem Britanniae gavisa est olim privilegio Cyprio ut nullius Patriarchae Legibus subderetur And afterwards Videtur pacis ergô retineri debere sine dispendio Catholicismi absque Schismatis ullius notâ What can the Papists say to this so plain an acknowledgment But not designing to treat at large upon the Pope's Supremacy I have not as in the following subjects produced the Testimonies of Fathers and Councils against this Doctrine of Rome but shall advise the Reader to consult herein Bishop Jewel against Harding Article 4. Archbishop Bramhall's Schism Guarded against Will. Serjeant Dr. Barrow of the Pope's Supremacy and the Bishop of Lincoln's Brutum Fulmen who will give him full satisfaction in that point THE CONTENTS Of the following TREATISE SECT I. OF the Scriptures Sufficiency Page 1. SECT II. Of the Scripture-Canon 5. SECT III. Of Invocation of Saints and of the Blessed Virgin 7 Of Image Worship 10. Of Adoration of the Host. 11. SECT IV. Of the Three Creeds and how the Pope imposes new Articles of Faith upon his followers 13. SECT V. Of the number of Sacraments and of Communion in one kind Page 15 SECT VI. Of Transubstantiation 19 SECT VII Of Purgatory 23 Of Indulgences 25 Of the Sacrifice of the Mass. 26 Of Justification by Faith 27 Of Merits Ibid. SECT VIII Of Prayers in an unknown Tongue 30 SECT IX Of the Marriage of Priests 33 Of Auricular Confession 39 SECT X. Of Obedience to Governors 4◠THE Protestant's Companion SECTION I. THE Protestant Church of England our Holy Mother admits of no other Rule for Faith and practice than the Holy Scriptures which according to the Apostles are able to make us wise unto Salvation The Church of Rome doth equal unwritten Traditions with the Holy Scriptures whom some of that Church do call a nose of Wax Another and that no less Man than a Cardinal affirms That the Scripture is no more to be believed in saying that it comes from God than Mahomet's Alcoran because that saith so too Another Cardinal saith That the Scriptures have no authority but for the Decree of the Church they mean the Roman Church by whom it ought to be regulated and not the Church be regulated by it and the reason is because as it is confess'd that the people would easily be drawn away from observing the Church's i. e. Romish Institutions when they should perceive That they are not contained in the Law of Christ and that their i. e. Popish Doctrines are not only different from but repugnant to the Holy Scriptures Hence doth the Church of Rome under severe penalties forbid the Laity the perusal of them and thereby involves every Lay-man in the guilt of being a Traditor which in the first Ages of Christianity was a crime next door to Apostasie Which act doth not only imply That the Popish Church refuseth to be try'd by the Test of God's Word but is diametrically opposite to the practice of the Primitive Christians as appears in the following Quotations The Romish Tenet of slighting the Scriptures is contrary to the Word of God Ioh. 5. 39. 2 Tim. 3. 16 17. Contrary to the Fathers Clemens Romanus Epist. ad Corinth p. 58 61 68. Irenaeus l. 2. c. 47. Idem l. 3. c. 1. c. 2. Tertullian adv Hermogen c. 23. Clemens Alexandrinus Stromat l. 7. Origen in Esai Hom. 2. Idem in Comment in Iosh. p. 27. Id. Homil. in Leviticum 9. Comment in Matthaeum p. 220. Cyprian Epist. 74. Eusebius adv Sabellium l. 2. Constantinus Magnus apud Theodoret. Histor. lib. 1. c. 7. Athanasius in Orat. adv Gentes de Incarn Christi Hilarius ad Constant Optatus l. 5. de Schis Donat. Basil. de Sp. Sancto c. 7. Id. de verà side ac pià fide Tom. 2. Op. Graec. Lat. p. 386. Id. in Ethicis Reg. 16. Tom. 2. Id. Hom. 29. de Trinit Tom. 1. Gregor Nyss. in Dial. de animâ ac Resurrect Hieronymus in Comment in Esa. cap. 19. Id. in Epist. ad Laetam Id. adv Helvid Id. Praefat. Comment in Epist. ad Ephes. Chrysostom 13. Hom. in Gen. Id. Hom. 52. in Ioh. Id. Homil. 4. in Lazar. Id. Hom. 34. in Act. 15. Id. Praefat. in Epist. ad Rom. Id. Hom. 13. in 2 Cor. 7. Id. Hom. 9. in Coloss. 3. Id. Hom. 3. in 1 Thessal Id. Hom. 3. in 2 Thessal 2. Id. Hom. 8. in Epist. ad Hebr. c. 5. Augustin Epist. 3. Id. de Doctrinâ Christi l. 2. c. 6. 9. Id. de Unitat. Eccles. c. 3 4 5 12. Id. Epist. 157. Id. de Bapt. c. Donat. lib. 1. c. 6. l. 2. c. 3. 14. That passage in S. Augustin Ego Evangelio non crederem c. contr Ep. fundam c. 5. is interpreted by these Learned Papists following To be meant of the Primitive Church and those Men
to be try'd by them when Coster and others make such a fine flourish in their pretensions to Antiquity No the Fathers shall not be Iudges of the Papists the Romanists will not be controlled by the Fathers For Cardinal Baronius saith The Catholick Church and this they would have you to believe is their own Church but against all Reason and Sense doth not in all things follow the interpretation of the Fathers This is a fair but modest Confession But Cardinal Bellarmin goes further The Writings of the Fathers saith he are not rules to us nor have the Authority to bind us This is an home thrust and yet Salmeron is more incivil with those Ancient Doctors when he saith That the latter Doctors are sharper-sighted than they and therefore pronounces of many of them at once That we must not follow a multitude to deviate from the Truth I am afraid he gave his own Church a rude blow there for we may turn that Argument of his against the Church of Rome which ever and anon is pleading her great number of Professors To which let us add what another Romanist saith in this point And he tells you That he believes the Pope in matters of Faith before a thousand Augustines Jeroms or Gregories This indeed is plain dealing and no mincing of the matter But then again it is wholly opposite to their vain Pleas for Antiquity and wholly different from the modest procedure of S. Jerome who thinks it great rashness and irreverence presently to charge the Antients with heresie for a few obnoxious terms since when they erred they erred perhaps with a simple and honest mind or wrote things in another sense than they were afterwards taken But if this be all the esteem the Papists have for the Ancient Doctors then adieu to the Authority of the Fathers in the Church of Rome Moreover even the Councils fare no better in the Papists hands For it is usual in their Editions of the Councils to have some printed with this Title Reprobatum or disallowed others Ex parte Approbatum accordingly as they agree or disagree with their Opinions and Interest at Rome Which verifies that smart censure of Ludovicus Vives That those are accounted Decrees and Councils which make for their purpose and all others are no more valued by them than the meetings of some tatling Women in a Weaving Shop or at the Baths But although they reject both Fathers and Councils when they are pressed by the Protestants with their Authorities yet to take away all testimonies of the Fathers from us the politick Council of Trent set up their Indices Expurgatorii which they referred to Pope Pius IV. whose Bull for that end bore date March 24. 1564. And in these Tables they set down what Books were by them forbidden and in which to be purged and what places ought to be left out Thus design'd they that both Fathers and Councils should lisp their Language But though it be contrary to that Rule by which Christ himself was willing to be tried If I bear witness of my self my witnes is not true and contrary to all equity and the old Laws viz. That they which are brought out of our own House ought not to be witnesses for us yet since they have disowned when pressed with strength of Reason and oppressed with Truth the Scriptures the Fathers and Councils We will pursue them to their last fort to wit to the Decrees of their Popes which they so much adore If they gain-say these then Conclamatum est their Case is desperate Well then it must be so for they have rejected the Traditions of old Popes for those of new ones One would have thought that old Friends and old Divines had been the surest and soundest but it is not so at Rome For they have slighted and contradicted that Decree of Anacletus That all who are present at Mass shall communicate That of Pope Gelasius of not taking the Bread alone which honest-man he called Sacrilege and That of Alexander 11. of celebrating but one Mass in one day Which abominable practice of the Roman Church make good that saying of their own Pope Gelasius Quaero ab his judicium quod praetendunt ubinam possint agitari an apud ipsos ut iidem sint inimici testes Judices Which signifies in short that they would be both Enemies Witnesses and Iudges in their own Cause as being Conscious to themselves of such Errors as will not bear the test nor can be defended without such foul play Who then can safely trust the conduct of his Salvation to that Church of Rome which refuseth to be tried by the Word of God by the Ancient Fathers by General Councils and even by the Decrees of her pretended Spiritual Heads But because in the following Book I have produced the Testimonies of the Fathers voting against Popish Doctrines it will not I judge be unnecessary to subjoyn That although we highly esteem and respect the Fathers and especially those of the first Three hundred years after Christ and make use of their Writings as explaining the sense of the Scriptures and handing to us the Opinions of the Ages they liv'd in yet we never receive any of them with the same respect and esteem that we do the Word of God And that with good reason For though they were learned and pious men yet they were but men and consequently were lyable to error as well as other men And herein the Advite of S. Austin is to be followed to wit to follow him and such as himself no further than they follow Truth and Holy Scripture which ought still to be preferred before them And yet S. Augustin was neither the worst nor the meanest of those Christian Hero's Thus do we reverence but do not idolize them and only prefer the Scriptures before them whereas the Papists value their late Papal Decrees before the Primitive Doctors These things being premised I shall renew that five-fold Challenge about the Popes Supremacy formerly propounded by a Reverend and Learned Bishop of our Church which the Papists ought first to answer before they can justly obtain what they in vain pretend to as Consequences of that Supremacy For they failing to prove this which I think they will never be able to do their Attempts in the points depending thereon must needs be fruitless and ineffectual The Challenge is this 1. Whether our Saviour before his Ascension did constitute S. Peter his Vicar and gave him a monarchical Supremacy over the Apostles and the whole Church 2. Whether the Papists can prove that S. Peter while he lived exercised such Power and Supreme Iurisdiction even over the Apostles In such Cases as these Idem est non esse non apparere 3. Whether if S. Peter exercised any such Authority it was not temporary and ceased with his Person as the Apostleship did 4. Whether if all these
who saw and heard our Blessed Saviour and not that the Fathers should be of more authority than the Scriptures Ioh. Gerson de vitâ Sp. Lect. 2. Hic aperitur modus c. Ioh. Driedo de Eccl. Script Dogm l. 4. c. 4. Th. Wald. Doctrinal l. 2. c. 21. Sufficiat universali Ecclesiae pro preconio potestatis suae modernae c. who is very smart upon such as held the contrary Idem Epist. 48. Tom. 2. Epist. 19. Cyril Alex. l. 7. adv Iulian Theodoret Dial. 2. Id. Qu. 45. in Genes Theophilus Alexand. in 2 Pasch. Homil. Cyril Hieros Cat. 4. Vincentius Lirinensis contra Haeres cap. 2. c. 41. Iustus Orgelitanus in c. 4. Cantic Gregorius Magnus in Ezekiel l. 1. Hom. 9. Tom. 2. Id. Moral l. 8. c. 8. Id. in Cant. c. 5. Id. Moral l. 16. c. 17. Tom. 1. Id. l. 4. Ep. 40. ad Theod. Medic. Tom. 2. Id. Epist. ad Leand. c. 4. Praefat. in Iob. Tom. 1. That the Holy Scriptures could not be corrupted but those corruptions would have been discover'd See Augustin de utilit credendi c. 3. Id. c. Faustum l. 11. c. 2. and Confess'd by Bellarmin That the Scriptures could not be corrupted but those Corruptions would be discovered by Catholicks de V. D. l. 2. c. 7. Consult in this point Bishop Iewel 's Treatise of the Holy Scriptures who in his excellent Apology handles all the main points in Controversie betwixt us and the Church of Rome and Article 15. against Harding Dr. Stillingfleet's Rational Account of the Grounds of Protestant Religion reprinted in 1681 Part 1. c. 7 8 9. Chillingworth's Religion of the Protestants a safe way to Salvation Part 1. Chap. 2. Lively Oracles by the Author as it 's said of the Whole Duty of Man SECT II. WE receive no other Books of Scripture for Canonical in the Church of England than such as of whose authority there was never any doubt in the Church The Church of Rome doth make the Books commonly call'd Apocrypha of equal authority with those of the Old and New Testament which neither the Iews to whom were committed the Oracles of God nor the Primitive Church nor any General Council nor any Doctor in the Ages succeeding till about 120 years ago in the Council of Trent nor the Greek Church to this day did ever receive as Canonical Apocrypha receiv'd as Canonical by the Papists is Contrary to the Fathers Melito apud Euseb. Histor. Eccles. l. 4. c. 25. Graec. 26. Origen in Psal. 1. Athanasius Epist. 39. in 2 Tom. Oper. Synops. Sacr. Scriptur Hilarius in Prol. Explanat in Psalmos Cyril Hierosol in Catech. 4. de Sacrâ Scripturâ Concil Laodic Canon 59. Epiphanius Haeres 8. contr Epicur Haeres 76. contra Anomaeos lib. de mens pond Basil. in Philocal c. 3. Gregor Nazianzen de veris genuinis libris S. Scripturae divinitus inspiratae in libro Carminum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amphilochius in Epist. ad Seleucum inter Canonicas Epistolas à Balsamone not at p. 1082. Gr. Lat. Hieronymus in Prol. Galeato sive Praefat. in lib. Regum Ruffinus in Symbol Apostol Sect. 35 36. Iunilius Africanus de part divinae legis l. 1. c. 3. Tom. 6. Bibl. patr part 2. Colon. 1618. Gregorius Magnus Moral l. 19. c. 17. Occam who liv'd above 700 after Gregory viz. about Anno Dom. 1320 explains Gregory's Judgment that Iudith Tobias the Maccabees Ecclesiasticus and the Book of Wisdom are not to be receiv'd for the confirmation of Faith Dial. part 3. Tract 1. l. 3. c. 16. Confessed By Cardinal Cajetan who liv'd but Eleven years before the Council of Trent That the Apocryphal Books are not Canonical in libro Esther sub finem Et in hoc loco terminamus c. And afterwards Nam ad Hieronymi limam scil in Prol. Galeato where he owns no Books for Canonical but such as ws receive in that sense reducenda sunt tam verba Conciliorum quà m Doctorum Confessed by Catharine who was in the Council of Trent and by Stapleton who liv'd after Catharine That the Apostles never received nor confirmed the Apocrypha And this will quite ruine their Cause when we have produced Bellarmin confessing That the Church hath no power to make a Book Canonical which was not so before Consult the Learned Bishop Cosin's Scholastical History of the Scripture-Canon upon this Subject SECT III. WE Worship the only God as we are taught to believe in him and none other The Church of Rome enjoyns those that live in its Communion to pray to their fellow Creatures who know not our thoughts and necessities to Hero's and Saints of whom they feign so many ridiculous Stories and to the Blessed Virgin to whom they use such abominable expressions Yea a great Cardinal doth not blush to say That it is not absurd that holy men be called Redeemers after a sort Invocation of Saints or Angels is Contrary to Scripture Matth. 11. 27 28. Ioh. 6. 37 14. 13. 16 23 24. Acts 10. 25 26. 14. 13 14 15. Rom. 8. 27. Ephes. 3. 20. Col. 2. 18. 1 Tim. 2. 5. 1 Ioh. 2. 1 2. And Contrary to the Fathers who tho' they might sometimes use Rhetorical Apostrophe's and Poetical flourishes are far from the Popish Tenet of Invocation Fathers against this Doctrine Ignatius in Epist. ad Philadelph Iustin Martyr Apol. 2. Theophilus Antiochenus ad Autolycum l. 1. Irenaeus l. 2. c. 57. Origen c. Celsum l. 5. p. 233 236. Concil Laodicenum Can. 35. Ambrose de obit Theodos. Id. de interpellat l. 3. c. 12. Id in Rom. 1. Tom. 5. p. 174. Ierome To. 7. in Prov. c. 2. Augustin de civit Dei l. 8. c. 27. l. 9. c. 15. c. 23. l. 10. c. 1. l. 20. c. 10. l. 22. c. 10. Id. l. 2. de visit infirm Id. Confess l. 10. c. 42. Theodoret in 2 3. Coloss. Dracontius Poetic Hexameron Confessed By some of the most Learned Papists That it is a Doctrine neither expresly nor covertly contained in the Scripture Spalatensis confesseth That Religious Invocation of Saints is Heathenism and meer civil Invocation of them tho' not so bad yet dangerous Cardinal Perron confesseth That there are no footsteps of it either in the Scriptures or in the Fathers before the first four General Councils none of which were call'd till 320 years after our Saviour's Incarnation Bellarmin confesseth That Invocation of Saints was not so much begun by any Law as by Custom This is to the purpose But yet further Wicelius saith That the Invocation of Saints is to be cast out of the Church because it ascribes God's Honour and Attributes to his Creatures and derogates from the Office and Glory of Christ by making Saints Mediators and Intercessors What Protestant could have opposed this vain Doctrine with greater strength of
Reason and Argument than these Papists have done Truth will Conquer The Romish Church likewise obliges all those in its Communion to Worship Images the Idolatrous practice of the Heathen World and that with the same worship which is given to him whose Image it is and that I think is far enough so that the Worship may be terminated in the Image If this be not Idolatry I know not what can be such And yet that nothing might be wanting in their Worship to make up the measure of iniquity They deny That God alone is to be worshipped I suppose they mean he must have sharers with him in that Honour for otherwise it cannot be sence I am sure however it is Blasphemy Image Worship is Contrary to Scripture Exod 20. 4 5. Hence do the Papists often leave the Second Commandment out of their Catechisms as in Vaux's Catechism Ledesma's Catechism Officium B. Mariae Pii 5. Pont. jussu editum Antwerp A. D. 1590. That the Second Commandment was meant of and desigued against Images and Idols the following Fathers and Doctors do attest Iustin Martyr Dial. cum Tryph. p. 321. Tertullian de Idol c. 3 4. Id. c. Marcion l. 2. c. 22. despect c. 23. Clemens Alexand. stro l. 3. p. 441. Origen c. Celsum l. 4. p. 182. l. 7. p. 375. Id. in Exod. Hom. 8. Athanasius in Synops. Nazianzen in vers de decal Ambrose Ierome in Ephes. c. 6. Augustin Ep. 119. c. 11. Procopius Rupertus in Exod. c. 20. Contrary to Scripture Lev. 26. 1. Deut. 4. 15 16. 5. 7 8 9. Isa. 40. 18 19 20. Micah 5. 13. Matt. 4. 10. Ioh. 5. 21. Rev. 19. 10. Contrary to the Fathers Iustin Martyr Apol. 2. p. 65 66. Theophilus Antiochenus ad Autolycum l. 1. p. 77 110. Clemens Alexandrinus strom l. 6. in paraenetico Tertullian adv Hermogen init Minutius Felix p. 33. who saith Cruces nec colimus nec optamus Origen c. Celsum l. 7 8. The Council of Eliberis in Spain at An. D. 310. Can. 36. Lactantius lib. 2. cap. de Orig error dubium non est c. Optatus l. 3. Epiphanius Epist. ad Ioh. Hieros Augustin de morib Ecclesiae Cath. l. 1. c. 34. de side symbolo c. 7. Id. contr Adimant c. 13. Id. Tom. 3. de consens Evangel l. 1. c. 10. Id. de civit Dei l. 9. c. 15. Fulgentius ad Donatum Gregorius Mag. l. 9. Epist. 9. Imagines adorare omnibus modis devita Moreover the Church of Rome would oblige us to adore the Consecrated Host or Bread in the Sacrament of the Lord's Supper and with the same Worship which is due to the true God Which by the Confession of some of their Learned Men is an Idolatry if Transubstantiation cannot be made out which if it can we ought no more to believe our own Eyes more stupid than the sottish Heathens were guilty of Though this practice is so far from being Ancient That elevation of the Host accompanied with the ringing of a Bell at the consecration thereof that all who heard it might kneel and joyn their hands in adoring the Host was instituted but about An. Dom. 1240. The Fathers were so far from worshipping the Host that some of them are sharp in reproving those who reserved the Reliques of it as appears by Clement's Epistle to S. Iames Origen in Levit. Hom. 5. and by the 11th Council at Toledo c. 14. And in Ierusalem they us'd to burn the remainders thereof Hesychius in Levit. l. 2. c. 8. Concerning Invocation of Saints Angels c. see Archbishop Laud's excellent Book against Jesuit Fisher so much commended by King Charles I. Dr. Stillingfleet's Rational Account of the Grounds of Protestant Religion c. Part 3. Ch. 3. Dr. Stillingfl Discourse concerning the Idolatry practised in the Ch. of Rome c. 2. Bishop Taylor 's Disswasive from Popery Part. 1. Ch. 2. Sect. 9. F. White against Jesuit Fisher pag. 289. Dr. Brevent's Saul and Samuel at Endor Bishop of Lincoln's Letter to Mr. Evelyn Concerning Image-worship and the Adoration of the Host see Bishop Iewel 's Article 14 against Harding Archbishop Laud against Jesuit Fisher. Dr. Stillingfleet's Discourse concerning the Idolatry practised in the Church of Rome and his Defence of it His Rational Account of the Grounds of Protestant Religion Part. 3. Chap. 3. Bishop Taylor 's Disswasive from Popery Ed. 3. C. 1. Sect. 8 9. Ch. 2. Sect. 12. Rodon's Funeral of the Mass c. 5. Confessed By these Learned Popish Doctors hereafter mentioned That the making of Images was prohibited in the old Law and not to be found in Scripture Aquinas 3. Sent. Dist. 9. Q. 2. ad 1. Prohibitum est Alexander Hales p. 3. Q. 30. m. 3. ar 3. Albertus 3. d. 9. ar 4. Bonaventure 3. d. 9. Marsilius 3. q. 8. ar 2. Rich. media villa 3. d. 9. Q. 2. Gerson compend tr 2. d. 10. Praecept Abulensis Exod. 20. Q. 39. Et Dominic Bannes in 2a 2ae Qu. 1. art 10. That the Fathers condemn'd Image-worship is Confess'd by Polydore Virgil de Invent. l. 6. c. 13. where he saith Sed teste Hieronymo omnes ferè veteres sancti Patres speaking of Images damnabant ob metum Idololatriae For fear of Idolatry And by Cassander Consult d. Imag. Quantum veteris initio Ecclesiae ab omni imaginum adoratione abhorruêrunt declarat unus Origenes And That for the first four Ages after Christ there was little or no use of Images in the Temples or Oratories of the Christians is Confess'd By Petavius Dogmat. Theol. To. 5. l. 15. c. 13. S. 3. c. 14. S. 8. SECT IV. OUR Church contends for and embraces that faith which was once delivered to the Saints and admits and professes that same which all true Christians have made the badge of their Holy Profession which is briefly comprehended in the Apostles Creed and explain'd in those others call'd the Nicene and Athanasian which may be prov'd by the Scriptures and have been approved by the Universal Church by the Decrees of the first General Councils and Writings of the Fathers The Popish Church especially that part of it which is called the Court of Rome obtrudes and imposes new Articles of Faith making the Bishop of Rome the Infallible Judge and Arbitrator of all Doctrines enjoyning an implicit faith and blind obedience to his Dictates wherein we must renounce our very Reason so that if he call that white which we see to be black we are to say so since he hath as they say the power of making new Creeds Contrary to Scripture Gal. 1. 8 9. Contrary to S. Augustin de Unit. Eccles. contr Epist. Petil. c. 3. and all the Fathers who shew an esteem for the Scripture Confess'd By Cardinal Bellarmine That till above a thousand years after Christ the Popes Judgment was not esteemed Infallible nor his Authority above that of a
General Council much less then is it above that of the Holy Scriptures Hence must it necessarily follow That it is a new Article of the Creed to believe that the Pope can make new Creeds Consult Dr. Stillingfleet's Discourse concerning the Idolatry practised in the Church of Rome Chap. 4. SECT V. OUR Church useth the same Sacraments which our Saviour Christ left in his Church and no other to wit Baptism and the Lord's Supper which both the Laity and the Clergy in our Communion receive intire without mutilation according to our Blessed Saviour's Institution the practice of the Apostles and of the Latin Church for fourteen hundred years after our Saviour's Incarnation and of the Greek Church in the last Age if not until this day The Church of Rome doth not only clog its members with the number of seven Sacraments which precise number of Sacraments was not held for Catholick even in the Roman Church till above a thousand years after Christ and therefore far from Primitive Christianity but deprives the Laity of the Cup in the Eucharist contrary to our Saviour's Institution which is at once the highest presumption and withal not one degree remov'd from Sacriledge The number of Seven Sacraments Contrary to the Fathers Iustin Martyr Apol. 2. whom even Bellarmine himself confesses to have mentioned but two Sacraments de effect Sacram. l. 2. c. 27. Sect. venio Tertullian advers Marcion l. 4. c. 34. Id. de coronâ militis c. 3. Cyril of Ierusalem in his Catechisms S. Ambrose in his Books de Sacramentis Augustin de Doctr. Christi lib. 3. c. 9. Id. de Symbolo ad Catech. Tom. 9. Id. Epist. 118. ad Ianuar. Tom. 2. Iunilius in Genes Confess'd That Peter Lombard Master of the Sentences who liv'd Anno Dom. 1144. was the first Author that mentioned the precise number of Seven Sacraments and the Council of Florence held Anno Dom. 1438 was the first Council that determined that number By Cardinal Bellarmin de Sacram. lib. 2. c. 25. and Cassander Consult de num Sacram. Communion in one kind Contrary to Scripture Matt. 26. 26 27 28. Luk. 22. 19 20. 1 Cor. 11. 26 27 28. Contrary to the Fathers Dionysius Areopagita Eccl. Hierarch c. 3. which Author I quote in the front of the Fathers because the Papists would have him to live in the first Age though it is more probable that he liv'd later albeit not so late as Monsieur Daill'e would have him Ignatius Ep. ad Philadelph Iustin Martyr Apol. 2. in fine p. 162. Clemens Alexandrin Stromat l. 1. p. 94. Id. Paedagog l. 2. c. 2. p. 35. Tertullian de Resurrect c. 8. Id. l. 2. ad Uxorem c. 6. Origen Hom. 16. in Num. Cyprian Epist. 54. Tom. 1. l. 1. Epist. 2. Gregor Nazianzen Orat. 11. in laud. Gorgon Orat. 40. in Sanctum Baptism Tom. 1. Athanasius Apol. 2. contra Arrianos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ambros. in Orat. ad Theodos. apud Theodoret. Hist. Eccles. l. 5. c. 18. Hieronymus Epist. ad Rusticum Tom. 1. Id. sup Sâ—phon c. 3. Tom. 6. Chrysostom in 2 Cor. Hom. 18. Tom. 3. Edit Savil. p. 646. Augustin 4. Qu. 57. in Levit. Leo Ser. 4. de Quadrages Gelasius Decret 3. part de Consecrat dist 2. cap. Comperimus Hincmar in the Life of the Archbishop Rhemes who converted King Clovis of France to the Christian Faith reports that the Archbishop gave a Chalice or Cup for the peoples use with this Motto Hauriat hinc populus vitam de sanguine sacro Injecto aeternus quem fudit vulnere Christus Remigius domino reddit sua vota sacerdos è Cassandri Liturg. c. 31. Pamelii Liturgic p. 618. Tom. 1. Gregorius Magnus Dial. l. 1 4. c. 58. Id. Dial. l. 3. c. 36. Tom. 2. Id. in Sab. Paschae Homil. 22. Tom. 2. Confess'd That Communion in one kind is against the practice of the Apostles by Paschasius Radbertus de corp sang domini c. 19. Confess'd That it was a General Custom for the Laity to Communicate in both kinds by Salmeron Tract 35. Confess'd By Cassander That it was receiv'd in both kinds for above a thousand years after Christ by Vasquez and Thomas Aquinas for above 1200 years by Becanus for 1400 years and last of all by the Council of Constance it self It was acknowledged That Communion in both kinds had been instituted by our Blessed Saviour himself practised by the Primitive Church and to that very time and yet they had the confidence to alter it They certainly had confidence enough but neither too much Reason nor too much Religion who durst disannul what our Blessed Saviour had enjoyn'd and what carried his Seal to that very day Where was then that reverence to Antiquity which their Followers to this day so much pretend to Concerning the number of Seven Sacraments see Birkbeck's Protestant Evidence Article 4. Of Communion in both kinds see Bishop Iewel 's Article 2. against Harding Bishop Taylor 's Disswasive Part 1. Ch. 1. Sect. 6. Dr. Stillingfleet's Rational Account of the Grounds of Protestant Religion Part 3. Ch. 3. Archbishop Laud against Rodon's Funeral of the Mass Ch. 6. SECT VI. WE do not believe that the Elements of Bread and Wine after Consecration become the very Body and Blood of Christ though the worthy Receiver partakes of both in a spiritual manner by faith because we herein have all the testimony we are capable of viz. that of our Reasons and of our Senses to believe That there is not a real Transubstantiation or a change of the Elements of Bread and Wine into the Body and Blood of our Saviour which is an absurd tenet and hath occasioned many Superstitions The Church of Rome holds that there is a conversion of the whole substance of Bread and Wine into the substance of Christ's Body and Blood by Consecration Transubstantiation Contrary to Scripture Luk. 22. 17 18 19 20. Contrary to the Fathers Iustin Martyr Apol. 2. Irenaeus l. 4. adv Haer. c. 34. Tertullian cont Marcion l. 4. c. 40. Origen Comment in Matth. c. 15. Id. Homil. 3. in Matth. Eusebius de Demonst. Evangel l. 1. c. 1. c. ult Macarius Homil. 27. Gregor Nazianz. Orat. 2. in Pasch. Ambros. lib. de Bened. Patriarch c. 9. Epiphanius in Anchorat p. 6. Chrysostome Homil. 24. in Epist. ad Cor. Id. Epist. ad Caesar. Monach. Ierome Comment S. Matth. c. 26. Id. in Isa. 66. in Hos. 8. in Ierem. 22. Augustin Serm. 9. de divers Id. l. 3. de Doctr. Christ. c. 16. Id. l. 20. contr Faust. Manich. c. 21. in Psal. 98. Id. de civit Dei l. 21. c. 25. Tractat. 26. in Ioh. Gelasius in lib. de duab nat Christ. Ephrem Patriarch of Antioch apud Phot. Cod. 229. Primasius Comment in 1 Epist. ad Cor. Facundus Defens Conc. Chalced. l. 9. c. 5. Gaudentius Tract 20. Add to these that Hesychius Bishop of
for temporal punishments or holding them as profitable for the dead By Antoninus Part. 1. Sum. tit 10. c. 3. By Biel Lect. 57. de Canon Missae and by Hostiensis in Sum. l. 5. tit de remis nu 6. Consult herein Bishop Taylor 's Disswasive Part 1. Ch. 1. Sect. 3. The Church of Rome likewise in the Council of Trent accurses all such as say That a Sinner is justified by faith only or deny that the good works of holy Men do truly merit everlasting Life not to mention that blasphemous Doctrine of the Roman Church that the Sacrifice of the Mass offered as they pretend by the Priest is a meritorious and propitiatory Sacrifice for sin which wholly takes away the efficacy and merits of Christ's Passion and Resurrection That the Missal Sacrifice is a Propitiatory Sacrifice for sin is Contrary to Scripture Heb. 10. 10 11 12 14 15 16 17 18 19 20 21 c. 9. 24 25 26 27 28. c. 7. 25. Contrary to the Fathers Who by those Tropical speeches of Sacrificing and offering did not admit of any Propitiatory Sacrifice but only the Passion of Christ. Iustin Martyr Apol. 2. Ireneus l. 5. c. 34. Clement in Constitution l. 6. c. 23. Eusebius lib. 1. cap. 10. de demonst Ambrose l. 4. de Sacram. c. 6. Chrysostom Hom. 17. in Hebraeos Augustin Enchiridion ad Laurent c. 33. Id. de Trinitate de civitate Dei l. 10. c. 6. l. 3. c. 13. lib. 3. contra secund Epist Pelag. cap. 6. Gregor Dial. lib. 4. c. 59. Lumbard 4. dist 12. Thomas Aquinas who lived A. D. 1253. 3. p. Q. 83. Art 1. So far is the Romish Doctrine of the Mass from being Ancient That Men merit Eternal Life by their Good Works is Contrary to Scripture Luke 17. 10. 1 Cor. 4. 6 7. Ephes. 2. 8. 1 Ioh. 18. Contrary to the Fathers Ignatius in Epist. ad Rom. Polycarp apud Euseb. Histor. Eccles. l. 4. c. 15. Origen l. 4. in Epist. ad Rom. c. 4. Basil. in Psal. 114. Macarius Homil. 15. Ambrose in Psal. 118. Serm. 20. in Exhort ad Virgines Chrysostom in Matth. Homil. 53. Id. ad Stelechum de compunct cord ed. Savil. Tom. 6. p. 157. Ierom super Ephes. 2. Tom. 9. Id. l. 6. in Isai. c. 13. Id. lib. 17. c. 64. Tom. 5. Leo Serm. 1. de assumpt Id. Serm. 12. de pass dom Theodoret in Rom. 6. v. ult Id. in Rom. 8. Augustin Confess l. 10. c. 4. Tom. 1. Id. super Iohan Tract 3. Tom. 9. Id. Tom. 8. in Psal. 109. Fulgentius ad Monim l. 1. c. 10. Iustus Orgelitanus in Cantic cap. 2. Cassiodore in Psal. 5. Council of Orange 2. Can. 20. Caranza in summa Concil Gregor Magnus Tom. 2. in Ezech. ad sinem Id. moral l. 5. c. 8. l. 9. c. 14. l. 29. c. 9. l. 35. c. ult Id. Psal. 1. Poenit. Tom. 2. Merit Not allow'd of in Anselm's time who liv'd An. Dom. 1086. as appears from him in Rom. 12. nor in S. Bernard's days as appears from him in Cant. Serm. 73. where he saith That the Saints had need to pray for their Sins that they may have Salvation through Mercy and not trusting in their own Righteousness So far was S. Bernard who liv'd An. Dom. 1120. from owning the Popish Doctrine of Merits Confess'd By Bellarmin That Good Works are rewarded above their deserts de Iustif. l. 1. c. 19. Concerning the Sacrifice of the Mass consult Bishop Iewel 1 and 17 Article against Harding Bishop Morton of the Mass Dr. Brevint's Depth and Mystery of the Roman Mass. Rodon's Funeral of the Mass c. 7. 8. Concerning the Popish Doctrine of Merits see Birkbeck's Protestant Evidence Article 9. That Men are not justified by Faith only and for the Merit of our Saviour but by their own good Works too by which as the Papists hold they merit eternal happiness is Contrary to Scripture Rom. 3. 28. c. 4. 4 5. c. 5. 1 2 3. c. 11. 6. Ephes. 2. 8 9. Contrary to the Fathers Irenaeus l. 4. c. 5. Clemens Alexandrinus Paedagog l. 1. c. 6. Stromat l. 5. Origen l. 3. in Epist. ad Rom. c. 3. Ambrose or some in the same Age with him as Bellarmin confesseth de Iustif. c. 8. in his Comment upon Rom. c. 4. and in 1 Cor. c. 1. Theodoret de curandis Graec. affectib l. 7. Chrysostome in Rom. 1. 17. Homil. 2. Id. in Tit. 1. 13. Homil. 3. Augustin l. 1. contr duas Epistol Pelag. c. 21. Id. in Psal. 8. concion 2. Primasius in c. 2. ad Galatas Fulgentius de incar grat c. 16. Confessed By Cardinal Bellarmin That it is most safe and sure to place all our trust upon the only Mercy of God because of the incertainty of our own Justice and the danger of vain glory De Iustif. l. 5. c. 7. After he had Confessed That good Works are rewarded above their deserts Id. de Iustif. l. 1. c. 19. Consult herein Birkbeck's Protestant Evidence Article 8. SECT VIII OUR Church performs all her Prayers and other Divine Offices and administers the Sacraments with such Rites as are agreeable to the Word of God being for Decency and Order in a Language understood by all those that are concern'd therein The Popish Church hath her Prayers in an unknown Tongue to which if the people do say Amen it is without understanding Which is not only an unreasonable Service but an abominable Sin robbing God of his Honour and Men of their Devotion Prayers in an unknown Tongue are 1. Contrary to Scripture 1 Cor. 14. 2. Contrary to the Fathers Origen contra Cels. l. 8. Basil lib. Qu. ex variis Script locis Q. 278. Ambrose in 1 Cor. 14. Chrysostom Hom. 18. in 2 Cor. Hierome Tom. 1. Epist. 17. Augustin Epist. 178. Id. in Psal. 18. con 2. Id. de doctr Christ. l. 4. c. 10. Bede Hist. Angl. l. 1. c. 1. 3. Contrary to Councils and Papal Decrees Concilium Moguntinum An. Dom. 812. cap. 45. Concil Lateran An. Dom. 1215. c. 9. Greg. l. 1. titul 31. cap. Quoniam plerisque Baronius Tom. 10. A. D. 88. N. 16. Histor. Boem c. 13. Written by Aeneas Sylvius who was afterwards called Pope Pius 11. 1. Confessed to be Against Edification in Spiritual matters by Lyra and Cardinal Cajetan in 1 Cor. 14. Cassander in Liturgic c. 28. Consult Article 24. 2. Confessed to be Contrary to the Practice of the Primitive Church by Aquinas and Lyra in 1 Cor. 14. Consult herein Bishop Iewel against Harding Article 3. Bishop Taylor 's Dissuasive Part 1. Ch. 1. Sect. 7. SECT IX AS our Church employs such persons in the Ministry of God's Worship and Sacraments and in feeding and governing the Flock of Christ as are lawfully called to their Office and Ministry and are Consecrated and Ordained according to the Scriptures and Canons of the Universal Church and of whose Bishops we can shew a
the Church of England in Answer to a Paper written by one of the Church of Rome to prove the Nullity of our Orders By GILBERT BURNET D. D. Octavo An Abridgment of the History of the Reformation of the Church of England By GILB BURNET D. D. Octavo The APOLOGY of the Church of England and an Epistle to one Signior Scipio a Venetian Gentleman concerning the Council of Trent Written both in Latin by the Right Reverend Father in God IOHN IEWEL Lord Bishop of Salisbury Made English by a Person of Quality To which is added The Life of the said Bishop Collected and written by the same Hand Octavo The Life of WILLIAM BEDEL D. D. Bishop of Kilmore in Ireland Together with Certain Letters which passed betwixt him and Iames Waddesworth a late Pensioner of the Holy Inquisition of Sevil in Matter of Religion concerning the General Motives to the Roman Obedience Octavo The Decree made at ROME the Second of March 1679. condemning some Opinions of the Iesuits and other Casuists Quarto A Discourse concerning the Necessity of Reformation with respect to the Errors and Corruptions of the Church of Rome Quarto A Discourse concerning the Celebration of Divine Service in an Unknown Tongue Quarto a For so doth Mons. Militere in his Epistle to His late Majesty confess b Vives de Instrumentis probab 1 Crantzius Metropol 7. 45. 2 Bellarmin de verbo dei l. 4. c. 4. Pighius Eccles. Hierarch l. 3. c. 3. Pool de primatu Romanae Ecclesiae fol. 92. * 2 Tim. 3. 16. 3 Concil de stabilienda Rom. sede p. 6. 4 Concil Trident. Sess. 4. decret 1. 5 Dr Iames his Corruption of the Fathers Part 4. p. 26. 6 Anno 44. Sect. 42. †Bellar. de Tradit cap. 9. 7 Coster Enchirid Controvers cap. 2. Constat manifeste c. Campian rat 3 Seculis omnino quindecim c. rat 10. Testes resomnes 8 Baronius ad 〈◊〉 34. 9 Bellarmin de Concil autorit l. 2 c. 12. Sect. Respondeo 10 How the Papists contemn and condemn the Fathers See Dr. Iames's Corruption of the Fathers part 4. 11 Salmeron in Ep. ad Rom. cap. 5. disp 51. p. 468. 12 Corn. Muss Episc. Bitont in Rom. 14. p. 468. 13 Apolog. adv Rufin l. 2. p. 219. tom 2. 14 Vid. Bin. not ad 2. Concil Constant. tom 1. part 1. p. 541. Item not ad Concil Chalced. tom 2. par 1. p. 410. 15 Lud. Vives in Aug. de civit Dei l. 20. c. 36. 16 See Dr. Iumes's Corruption of the Scriptures Fathers and Councils Printed 1611. Part 4. 17 Joh. 5. 31. 18 Capitul Carol. Mag. c. 88. 19 Anaclet Epist. ap Bin. Tom. 1. Part. 1. p. 43. 20 Gelas. decr de Confec dist 2. cap. 12. 21 Binius in notis Tom. 1. part 1. p. 64. 22 P. Gelas. Ep. 4. 23 Neminem velim sic 〈◊〉 mea omnia ut me sequatur nisi in eis quibus me non ertare perspexerit August de persever Sanct. cap. 21. tom 27. Solis eis Scripturarum libris qui jam Canonic appellantur didici hunc timorem honoremque de erre ut nullum eorum autorem Scribendo aliquid errasse firmissime credam August Epist. 19. 25 Cusan de Concil Cath. 2. 3. 26 Aen. Sylvius de gestis Concil Basil. 27 De Rom. Pont. l. 4 c. 4. 28 Idem de Pontif. l. 2. c. 29. 29 Id. de Rom. Pont. l. 4. c. 2. Sect. Secunda Opinio 30 Idem de Concil l. 2. cap. 13. 31 Barns's Catholico-Romanus Pacificus MS. Sect. 31. 1 Articles of the Church of England published Ann. Dom. 1562. for the avoiding of diversities of opinions and for the establishing of consent touching true Religion Article 6 20. 2d Book of Homilies Hom. 2. 2 2. Tim. 3. 15. 3 Concil Trident. Sess. 4. Decret 1. 4 Pighius Eccles. Hierarch l. 3. c. 3. 5 Bellarmine de verbo Dei l. 4. c. 4. 6 Pool de Primatu Romanae Ecclesiae sol 92. 7 Caranza Controvers 1. And no marvel when another affirmeth that the Scripture hath no more authority than Aesop's Fables V. Bailly Tract 1. 9. 17. 8 Peter Sutor Translat Bibl. c. 22. 9 Consul de Stabilienda Rom. sede p. 6. And though the Papists do cashier the publick use of the Holy Scriptures and fly to as they pretend an Infallible Judge yet are they not agreed among themselves who that should be These Learned Romanists following contend that the priviledge of Infallibility belongs only to the whole Church militant and neither to the Pope nor General Council nor to the Body of the Clergy Occam Dial. p. 1. l. 5. c. 25 29 3. 10 Cusanus Concord Cathol l. 2. c. 3. Antoninus Sum. Summarum p. 3. Tit. 23. c. 2. §. 6. Panormitan Decret p. 1. l. 1. Tit. de Elect. Cap. significasti Mirandula de fide ordine credend Theor. 4. 11 In fine Concil Trident. Reg. 4. 12 Hence comes it to pass that not only the Popish Laity but even the Priests themselves are very ignorant in the Holy Scriptures so that once a Schoolman in the last Age being to preach at Paris where the famous Melancthon was his Auditor took a Text for want I suppose of a better Book out of Aristotle's Ethicks Sixtinus Amama Orat. de Barbarie ex Melancth 13 Artic. 6. 14 Concil Trident. Sâ—ss 4. 15 Witness the two Learned Iews Philo Iudaeus apud Euseb. de Praeparat Evangel l. 8. and Iosephus apud Euseb. Histor. Eccles. l. 3. c. 9. alias 10. and this is fully confessed by Bellarmine de Verbo Dei l. 1. c. 10. 16 Rom. 3. 2. 17 As for the third pretended Council of Carthage alledged by some Papists S. Austin who was one of the chief therein votes in this point for the Doctrine of our Church de Civitate Dei l. 17. c. ult alibi And though they pretend that the Book of Baruch held by us as Apocryphal was declared Canonical in the Council of Florence yet did Driedo afterwards deny it to be so De Dogm Eccles. l. 1. c. 4. which neither would have done if the Church Catholick had declared the Apocrypha Canonical 18 Rycaut's Present State of the Greek Church pag. 372. 19 Catharin Opâ—sc de Script Canonicis Quod autem Apostoli c. 20 Stapleton de autoritat S. Script l. 2. c. 4. § 14. Sapientiam Ecclesiasticum c. 21 Bellarmin de Verbo Dei c. 10. Itaque fatemur Ecclesiam nullo modo posse 〈…〉 non Canonico nec contra 22 Article 1 -2 Book of Homilies Hom. 2. 23 Artic. 22. 24 Concil Trid. Sess. 25. Bulla Pii 4. 25 1 Cor. 2. 11. compared with Isai. 63. 16. S. Augustin saith That the Souls of the dead are there where they see not all things which are done or happen to people in this life Augustin de cura pro mortuis c. 13. 26 Brev. Rom. Antw. 1663. p. 984. 27 Bellarmin de Indulgentiis c. 4. sub finem