to require that of them that S. Paule doth assure himselfe that he shal find in them namely that they are so filled with all knowledge that they can admonish one an other Yea this knowledg is so necessary for all Christians that Saint Paule alwaies wisheth it to be in such as he writeth vnto and prayeth that they may haue it But séeing this hope that is in vs is grounded vpon the word for otherwise it is but a foolsh fancy and no sound hope the knowledge whereby wee must be made able to aunswer of the same must be the knowledge of Gods worde Yea whatsoeuer besides that we doe know it may perchaunce some way satisfie our humour and serue for some turnes but this one knowledge is that onelie that is necessary and without which we cannot but erre as Saint Marke himselfe reporteth vnto vs that Christ told the Iewes Doe you not erre because you know not the Scriptures So that we sée that the auncient doctrine of the Church of Rome was this That to knowe Gods word is the meanes or power whereby God saueth vs and the séede of euerlasting life And therfore as the knowledge thereof is comfortable and profitable so to be ignorant thereof is very dangerous for any Christian man or woman But the now Romish Church doth not onely suffer without any publike shewing of their mislike the sacred Scriptures and Gods written worde to be most reprochfully disgraced and blasphemously scorned at by comparing it to a leaden rule a nose of wax Inkye diuinitie and with such like prophane and godlesse scornes but also they teach that that word of trueth wherewith Saint Iames saith God hath begotten vs is doubtfull and may be wrested any way it is not sufficient to teach vs all trueth without the helpe of traditions it is harde to be vnderstoode and therefore the people must not reade it And that it is best for the people to be ignorant still for ignorance is the mother of deuotion So that we see the auncient Church of Rome commended vnto vs Gods word as most necessary for Christians the now Church of Rome condemneth the same not as needlesse onely but euen as hurtfull and dangerous They hated ignorance as a sworne enemy to Christianitie these reuerence her as a fruitfull and the onely mother of popery Therefore the olde faith of the Romans and the newe Romish religion are in this nothing like And yet there is not any greater disgrace that they can lay vpon this powerfull worde then that which blasphemously they affirme and prophanely maintaine that eùen this power of GOD and immortall seede hath no power at all or authoritie vnlesse the Church authorize the same As though this power of God that it may be powerfull must receiue power from man and this seede that GOD that sower went forth to sowe cannot growe vnlesse man giue it increase CHAP. III. THere is also in these daies great question what is Gods word that is to say what that word is that should be the rule of religion and conuersation For the which the old religion of Rome was this That in any wise they should take héede of such as make diuision and giue occasion of euill contrarye to that doctrine which they had learned And S. Paule prayeth that they may be Confirmed according to his gospel and preaching of Iesus Christ As for other worde then that hee did teach or other gospell then that he did preach as he héere teacheth the Romans that they ought not to beléeue so he flatly writeth to the Galathians that If he or an Angell from heauen preach any other gospell they shoulde be so farre from receiuing it that they shoulde hold him accursed that bringeth it And S. Peter commending the worde whereby men by their sinfull nature mortall are made immortall poynting vnto that word sheweth what it is And this is saith he the word which by the gospell is preached vnto you And in the end of this his first epistle he protesteth This is the true grace of God wherein ye stand That is to say this faith or religion that you haue béene taught this doctrine of the gospell which you haue learned is the true faith the true religion a true doctrine For so do Claudius Guilliandus and Iac. Faber no enemies to popery expound it Then by the old faith of Rome we sée that that which they then preached and that which was agréeably to that rule is the truth euen that which was then Depositum committed or taught not any thing that should be afterward committed to them or taught And this is in trueth that old worde of God which was then acknowledged for Gods word and had not any beginning from later times this is in déed an auncient religion Which was promised before by the Prophets in the holy Scriptures But the now Romish faith cannot abide this doctrine And therfore our new M. of Rome haue decreed that al the books of the old and new testament as wel the Apocrypha as Canonical and also the traditions themselues concerning faith or maners shal with like affection bee beleeued and with like reuerence receiued Yea they are not ashamed to teach that these their traditions are more necessary and profitable then Gods word We see then that the old religion of Rome taught both by Peter and Paule is to rest in that worde that then was taught without adding thereto The Romish religion that now is doth arrogate vnto themselues alwaies to adde as they see cause which their additions are nothing else but an augmenting of the heapes of their superstitions whereas August Hierom. others appoint the listes and limites of Gods word to be the Law the Prophets the Euangelistes and Apostles CHAP. IIII. THen let vs come to the question of iustification which is y e very summe of true Christian diuinity And it is the intent and purpose of the Apostle in the Epistle to the Romans most exactly to teach the same For when the good séed of our frée iustification in and for Christ was sowen in the ground of their harts then came the enuious man and sought to sowe sundry sorts of bad wéeds there also For some there were that were altogether enemies to the gospell of Christ as were the obstinate Iewes who could not abide to heare of this saluation by Christ Others beléeued in part the gospell but thought yet that the ceremonies which God commanded not knowing that they were appointed but vntill the time of reformation should come should not be abrogated and therefore would mingle the Law with the gospell Who also looked to be iustified by the Law and the works therof because it was promised Hee that doth these things shall liue thereby There were also a third sort perchance namely such as were conuerted from Gentilisme that being proud of that grace that was broght
wee teach them to beleeue the wider we open them a doore to sinne But woulde you in deede finde out that doctrine that doth let loose the raynes of lycentious life and giueth liberty to doe what you will Looke then to our newe Romish religion that selleth sinnes for money and pardons for faultes both past and to come also Faith whereby wee apprehend this free iustification is Gods gift and therefore not easie for vs to get seeing wee cannot haue it at all vnlesse hee will giue it increase whereof the Apostles themselues craued of God because of themselues they coulde not get it But as much mony as will buy a pardon is not harde to come by Especially rich men might by their doctrine be bolde to sinne because money woulde buy pardons enowe Nowe whether the auncient faith of the Romans or this new Romish religion giue greater liberty to licentious life let the indifferent Reader iudge CHAP. VII BVT this our doctrine of iustification by faith in our Sauiour Christ Iesus without the workes of the Lawe that it may both the better be vnderstoode and more throughly be deliuered from the vniust reproches of such slaunderous spirits It shall not I suppose be amisse but verie necessary to declare what maner of persuasion this Faith is by the doctrine of the Apostles if any thing may out of these their writinges which doe any way concerne the Romans be brought to teach vs the same First therefore this Faith is not only a generall persuasion of Gods power mercie and such other things but euen a particular confidence and trust wherby we do not onely giue our assent or consent that GOD is mighty and mercifull but also we do with comfort applie particularly vnto our selues whatsoeuer greatnes and goodnes in generall persuasion we yéeld to be in God And this is plainly proued by thapostle vnto the Romans setting forth the faith of Abraham before our eyes as a perfect patterne of true faith in that he beléeued not onely in generally that God could or would do such a thing but euen particularly that he would and could performe his promise that he made vnto him concerning Isaac So shall thy seed be And so it came to passe that neither he considered his owne bodie now dead when he was almost a hundred yeares old neither yet the deadnes of Saraes womb But contrary to hope beleeued in hope that he should be the father of many nations Now this constancie of Faith cannot possibly be in any man or woman vnlesse they haue besides a generall persuasion and historicall assent to this that they heare that God is good a particular application and an inward féeling whereby they may say as their old translation bringeth in Iob saying This hope is laid vp within my brest Faith also must be if it be true and such as is required a constant confidence without doubting Not because that we can héer attaine to that perfection that our faith should haue no infirmitie but that all weaknesse in faith doth argue great want in the same Such was that Faith that héer the Apostle commendeth vnto vs in the example of Araham For Abraham was Fully persuaded assured or certified that what GOD had promised he was able to performe Now fully to be persuaded of a thing and to doubt of it are contrarie And Saint Peter willeth vs To trust perfectly in that grace that is brought vnto vs. wherby he doubtlesse meaneth nothing els then thapostle S. Iames when he opposeth Doubting or wauering against true faith Let him aske in faith nothing doubting But that faith must haue these properties that is that it must be a confidence and trust wherby assuredly and particularly we applie vnto our selues the comfort of Gods promises or of the examples of his mercie Thapostle in this Chapter doth farther teach vs I meane Saint Paule in the fourth to the Romans teaching circumcision to be A seale of the righteousnes of Faith A seale is set to the writing to take away all occasion of doubting from the same So are the Sacraments added to Gods promises if it were possible to make vs without all wauering in Faith And the writings whervnto seales are affixed contain for the most part particular benefits bestowed vpon them to whom they are made and sealed Euen so the Sacraments are to the godly assurances not onely that God loueth mankind or Christ is a Sauiour that taketh away sinnes and maketh attonement with God for them but also that God loueth vs and Christ saueth vs I say euery particular man and woman if they be faithfull haue within them this faith Which application of this benefit of Christ to themselues and to their consciences is beléeuing And they that can attaine to this haue attained to Faith and this their particular faith is sealed vp to them in the Sacraments But an assent to the historie hereof we may yéeld without comfort or consolation For so do the Diuels beléeue and tremble Yea let vs sée what an example of Faith thapostle in the viii of this Epistle setteth forth himself to haue I warrant you we shall find it neither mingled with doubtfulnesse nor resting onely vpon Gods generall promises But in wonderfull assurance he findeth and confesseth in himselfe to his vnspeakable comfort Gods great mercy in iustifying and sauing him For he is not only assured that none can lay any thing to the charge of Gods chosen because God iustifieth and none can condemne because Christ died and rose againe and at Gods right hand maketh intercession for vs but also that nothing can separate vs from that loue wherwith God loueth And this he saith he is sure of This then is the auncient faith of the Romans That euery one should be fully perswaded in their owne mind for if in meates this perswasion must be then much more in the cause of our iustification and Trust perfectly without doubting on Gods grace Yea the auncient Fathers do not know any other faith for a true faith but onely this assurance and particular persuasion of the heart Ciprian calleth it A confidence of good things to come and proueth that it must so be S. Basil saith it is An approbation of that which is said with assent and without wauering with full assurance that it is true Which confident persuasion is manifestly against popish doubting neyther can it be without particular application of the promises to our selues which in their grosse diuinitie they finde to bee néedelesse Hilary will haue no doubt at all in our faith Neyther can a generall faith without applying particularly to vs Gods promises make vs abstaine from euill and doe that is good which Chrysostome saith is the worke of faith And this doth S. Ambrose plainely teach by the similitude of a phisition who although bee promise to heale all yet they that will haue helpe must seeke to
regard to workes eyther before or after and that which the Pelagians did then and the papistes now doe teach he calleth a new presumption But because they like worse then to be thoughte new although in all thinges they are new fangled let vs see what it is that they would haue vs beléeue No doubt the Church of Rome doth as much as they can indeuour to obscure and darken this doctrine that the glory of merits may shine the brighter And therefore euen Master Bellarmine who in as plaine wordes as he can deuise hath before taught that this election is free without any respect to workes yet after as he now repented him of that he had said writeth That by predestination the elect get no right or clayme to blessednes neyther is it due to them but after that by well deseruing they haue gotten the same Can white and blacke be more contrarie then these two sayings are one of them to the other So that whilst he seeketh to establish the opinion of merites he doth not onely gainfay the trueth but euen himselfe also Let vs marke the similitude whereby he will illustrate his meaning A king saith he promiseth a price to the best runner to whome God reuealeth that if they runne vpon horses such a one shall winne in wagons such a one on foote such a one by ship such a one Then he appoynteth them to runne with wagons which he also causeth to be prepared for them Althogh Master Bellarmine may seeme to be runne farre from the trueth when by such fond fictions he would make falshoode carie a shew of sound doctrine yet we may see his meaning is that as the kinge proposeth the price to the best runner and then appoynteth such a kinde of running as he knoweth he shall excell in whom he would haue to winne so God electeth vnto happines such as he would because he knew before that they should merit the same Is this free election Is there in this no regard to workes I suppose it is in our Romish Master verified that is spoken of the Idol makers That they who make the Idols are like vnto 〈◊〉 them Of Idolaters they are become Idols them selues that haue eyes and see not eares and heare not yea wit and vnderstand not but say and vnsay almost with one breath But when they haue done what they can that auncient fayth shall be founde not onely true but also directly against their doctrine If election bee by grace then not of workes if by workes then not by grace And because it seemeth they are not yet resolued whether they shoulde mayntaine the auncient fayth of Rome which sometime they commende or this newe opinion which they had rather follow it were best they woulde settle them selues to stande to the one or the other for they cannot make both agree together Neyther are they content vpon this olde garment to set a newe patch but also as much as they dare they disgrace this auncient fayth and olde religion when they call it a vaine presumption and rash to assure our selues of our election But first that our election is certaine I hope they dare not deny because the free giftes and calling of God are without repentance The question then is whether wee can be assured that we are chosen woulde he that taught vs to call him father haue vs to doubt whether we be his children Or if the spirite it selfe beare witnesse to our spirite that we are the sonnes of GOD shall these newe vpstart Catholickes tell vs that so to doe is rash presumption And why is it called the spirite of Adoption but because it teacheth vs nay it assureth vs our election Or howe can wee attayne to that reioycing in tribulation which Saint Paule and Saint Peter also commend in the godly but because we are sure that howsoeuer God seemeth to handle vs yet he still loueth vs and therfore his chasticements are not bitter to vs because the loue of God is spred abroade in our heartes Let therefore these desperate doctours dececiue such as are deuoted to them let vs reioyce in this assurance of faith that our names are written in the booke of life CHAP. XIII THe Apostle hauing hitherto continued in doctrine especially in teaching vs that we are freely iustifyed in Christ by fayth without works and that this iustification is common both to Iewes and Gentiles He commeth to exhortations mouing vs to offer vp our selues vnto God in sacrifice Giue vp your bodies a quicke sacrafice holy and acceptable to God And that we may be the better instructed in offering our selues aright or as we ought to doe the telleth vs first that we must not Be fashioned like vnto this worlde to follow the corruptions thereof Secondly we must be Renued in the spirit of our minde that hauing our vnderstanding lightened we may proue what is that will of God good acceptable and perfect not following too earnestly our owne affections but submitting our selues and our willes to Gods good will And thus must we sacrifice vp our selues to God Much like is that that S. Peter also writeth of Our spirituall sacrifices acceptable to God through Iesus Christ Nowe none can offer a sacrifice but such as are priestes but all men must offer these sacrifices for the Apostles both of them write not onely to such as were in the ministerie among them but euen to the lay people mouing then to offer these offerings therefore all men are priestes Yea S. Peter in playne words affirmeth that we are A royall priesthoode or as it is in Exodus from whence he borroweth those wordes A kingdom of priestes For there al must be kings and al must be pristes Neither can we reade that there is instituted in the newe testament any other kinde of Sacrifising priestes then these And wee must also marke what our sacrifice is that is heere mentioned The sacrifice not of Christes bodie but of our owne bodies the sacrifising and sanctifing of our selues Now if the Apostles had knowen of any sacricire of the Masse was there not now good occasion to haue mentioned it Yea if it had béene in so greate accompt as the papistes hold it to be how coulde these two Apostles without great impietie haue buried in silence or passed ouer without mentioning so necessarie a seruice of God But then there was no such thing and therefore it is not spoken of by them who can best tell vs what the olde Roman saith was It hath beene long after that time raked out of the verie channell and sinke of superstitions and is so contrarie to that they taught that if this sacrifice of the Masse had beene but once mentioned in their time they would in expresse wordes haue made the verie name of it odious among Gods people Well of this exhortation we learne because we are both the sacrifice and sacrificer the offering and the
from performing their dutyfull obedience as he doth many times by his priuiledges As for indulgences and pardons any bodie that will pray and pay for them may haue them And they that dwell at Rome get yet another maner of blessing with his two fingers wherwith he blesseth the people that gaze at him when he is caried abroad To be short at certain times he blesseth those that are called blessed graines or Agnus dei or such like stuffe and causeth these to be sent into Countries far and neer deluding and deceiuing by such toyes the hearts of the simple therwithall filling their owne panches and purses as though they had gotten or those had giuen some great spirituall gift when they haue some such toy consecrated by the Pope These are his gifts such are his blessings If you would haue better he cannot afford them For he is not for the most part able to preach teach It is against honour and estimation to seek to comfort the afflicted conscience No neither the Pope nor his Colledge of Cardinals will busie themselues in the Ministerie of the word in the abundant blessing wherof Saint Paule reioyceth Is the darknesse more contrarie to the light then are these vain promises or shewes of spirituall comfort verie cloudes without water and trees without fruit of true consolation to that perfect peace of mind and ioy of conscience which the Apostle promiseth vnto them and purposed to work among them by the powerful preaching of the Gospell of peace This this is in deed a true consecrated sword which shall pierce euen to the heart and conscience of the sinner and make a deeper wound then all the hallowed swords that the Popes can sanctifie And thus to be short we see that where Paule commeth he bringeth with him spirituall gifts euen abundance of blessing by the ministerie of the word But the Pope because he cannot skill of such blessings vseth other be blesseth fire water salt oyle swords roses books belles candles palmes ashes wax paper parchments lead pictures or payntings falsely perswading sillie soules that hee is able to put holinesse into them And thus it appeareth that if we consider the doctrine of the Church of Rome examining it with that that was taught in the dayes of Saint Paul and Saynt Peter they are nothing like If their practise they are cleane contrarie so that the new Romish Church hath no cause to brag of that old faith of the Romanes CHAP. XIX AND these are if I bee not deceaued all the points of religion in controuersie betweene vs and the Church of Rome at this day Whereof out of the Apostles epistle to the Romanes wee may gather any certayne doctrine Wherein if we dissent from the religion of the Romish Church that now is that we may iumpe and ioyne with the auncient faith of the Romanes commended by thapostle as spoken of and that worthilie in all the worlde I trust no indifferent Christian that in singlenesse of heart seeketh the trueth either will or can iustly reprooue vs. And as hitherto I haue shewed what consent there is in the groundes of their doctrines betweene S. Paul who wrote to Rome to confirme them in the faith S. Peter who they say wrote from Rome and S. Marke also who wrot his Gospell at Rome as in histories it is recorded so now in one point let vs see what Saint Peter thinketh in one poynt I say not touched by Saint Paule in that epistle although in other places plentifully enough by him deliuered Saint Peter therefore in handling the dueties betweene man and wife doth thereby commend the honourable estate of marriage as a state of life whereof God hath a care and therefore giueth lawes and rules in obseruing whereof husbands and wiues may serue and please God And if he had so verie well liked of single life as they who call themselues his successours doe hee woulde no doubte haue taken occasion to haue put in some caueat for the same But himselfe was maried as the Rhemistes themselues confesse and though out of Hierome they would proue that being called to be an Apostle he forsooke his wife yet how false that is Saint Peter himselfe doth plainely enough declare For he exhorteth Husbands to dwel with their wiues according to knowledge that is to kéepe and continue holily and kindly with them not vngodly and vncourteously to forsake them And shall we imagine that S. Peter would teach others and not himselfe or say one thing and doe another or that in wordes exhorting them not to depart from their wiues by his example he would moue them to leaue them That be farre from vs once to imagine And this we may be sure of that if he had forsaken his wife as our popish Catholickes now or some other in former times iniurious to that holy ordinance did surmise he woulde yet so haue tempered this his general commaundement that his example shoulde not haue béene manifestly repugnant to his doctrine Therefore that he was maried the scriptures report and it is by our aduersaries confessed but that he forsooke his wife it hath no shewe of proofe no colour of trueth Yea further the Apostle doth insinuate that the dwelling together of man and wife in knowledge is a furtheraunce to their prayers And therefore vnto that former exhortation he addeth these wordes That your prayers be not hindred Thereby declaring that the dwelling together of man and wife as they ought to doe is a furtheraunce to their prayers Whereas on the contrarie their separating of themselues in bodie may breede such an alienation of mindes with other great inconueniences as may interrupt their prayers And although S. Peter meane not héereby that they shoulde so continually dwel together as that they might neuer withdraw themselues the more fréely to consecrate as it were and wholly giue them selues to prayer and fasting yet woulde he doubtlesse according to S. Paules rules haue such their abstinence when anie is To be by consent for a time and againe to come together that Sathan shoulde not tempt them for their incontinencie For all men and women are in danger of his assaultes and therefore To auoyd fornication let euery man haue his wife and let euery woman haue her owne husband saith his fellow apostle And although men or women may for a time feele themselues voide of wanton and vnchast lustes yet because Not all men can receiue this thing saue they to whom it is giuen séeing I say it is not in their power but a rare gift of God which how long they shal haue it they are not certain yea to know who giueth it is a high point of wisdome the wiseman saith what madnes is it to promise that which thou canst not performe Or to séeke for that which is not necessarie for thee or to indeuor to please God with that which he requireth not of thée How much better is it
that are forgiuen after this life which must needs be in purgatory Saint Marke who commeth after saint Matthew and hearde belike his Maister saint Peter expound Christs meaning concerning that manner of speech for out of S. Hierom and Clemens of Alexandria the Rhemistes themselues confesse that S. Marke was Peters interpretor and according to that hee had heard of the mouth of S. Peter wrote at Rome a briefe Gospell at the request of the brethren which Peter also approoued and allowed of S. Mark I say who had such a teacher doth thus teach vs to expound or vnderstand those words of S. Matthew that hee that sinneth against the holy Ghost Hath not forgiuenes for euer but shalbe guiltie of eternall death So that if S. Peter him selfe be of that minde that S. Marke his disciple was we sée hee did not once dreame of any remission of sinne in another world by these words of our Sauiour Christ but expoundeth S. Matthew his sence to be for the latter must expounde the former when M. Bellarmine hath doone what he can to the contrarie that such sinne shal neuer be forgiuen And then I trust our aduersaries will not thus reason The sin against the holy ghost shall neuer be forgiuen therefore some sinnes shall after this life or in an other worlde bee forgiuen for then the children would spit and laugh at their folly And yet out of these words thus by S. Marke expounded all the Priestes at Rome and Rhemes cannot otherwise prooue this their conclusion Neere a kinne to this purgatory is their Limbus puerorum where they place children not baptised but let them shewe what warrant they haue for the same what proofe that it was then beléeued when the Faith of the Romans was commended Their Pilgrimages pardons and indulgences are very holy things if we will beléeue the Popish Church that now is called the Catholike Church of Rome But where doth Saint Paule commend them to the Romans Where doth S. Peter that had as good power to giue pardons as any Pope could haue either practise it or where doth he or his disciple commaund such things And besides such pedlary ware Agnus dei blessed graines and such paltry stuffe sent abroad in great packs into all places to abuse the world are thought to haue many vertues and to be of great efficacie for many good purposes But I pray you my Masters of Rome when did S. Peter bestow his time in making such trifles or in packing vp such wares to sell vnto Christians all Christendome ouer as it were in pedlers packs And how necessarie they will accompt the crosse to be in all their ceremonies and seruices he that readeth their books cannot but sée And whatsoeuer antiquitie they wil pretend for the same yet they cannot teach that S. Paule and S. Peter either taught the Romans to vse it or themselues made any either vpon themselues or other Reliques they loue so well that if they cannot get the boans or reliques of good men and women yet any other such like be they of men or wemen neuer so bad will serue their turne so that they be said to be the Reliques of such a Saint Wherby it commeth to passe that some men and wemen who while they liued were like others hauing no superslous lymmes of their bodie now when they are dead are by these Romish charmers turned into such monsters as that they haue some many heads others many legges others great numbers of armes and so the parts of their bodies are multiplied excedingly belike they were buried in a fruitfull soyle and yet euery Priest that sheweth these reliques commend that they haue to be the true relique some miracle or vision euery one of them also would commonly faine to proue that which they said of their relique to be true And yet many of them must néedes be false For one man or woman had but one head two armes and so of the rest accordingly And therfore all besides that one head or those other true parts of the bodie must needes be false It is written that one of our Kings of England named Edward was euill troubled with the toothache And who knoweth not that Saint Apolines teeth are a préesent remedie for the same disease yf their lyes may goe for true reportes King Edward therefore belike being desirous to haue the true teeth of S. Apoline to aply to his teeth commaunded that the teeth of S. Apoline that were in all the Churches through the Realme kept for reliques should be sent to him which being brought were sound mo then would goe into some greate Hogsheades or vessels And yet I warrant you y t in euery Church they were perswaded that they had in deed S. Apolines teeth But in the auncient faith of the Romans what mention is made or what example is found of any such reliques To these may be added their shrift and Satisfactions very iniurious to Christ his death and that satisfaction which he in his body hath made for vs by that one onely sacrifice which vpon the altar of the crosse he offered to his father Their number of seven Sacraments hath no warrant out of any of these writings And to be short their prayer in an vnknowen tongue and strange language not vnderstoode of them selues that do pray I would haue them to shew how this together with their halfing of the 〈◊〉 of Christs bodie and bloude and many such like things can be proued to be taught by word or deede vnto that primitiue Church of Rome by S. Paule S. Peter or S. Marke which thing they can neuer doe If then in all such poynts as are in controuersie among vs wherof we find anie thing deliuered to vs by these holy men messengers of God the Church of Rome if shee teach not cleane contrarie wandreth verie much from that auncient Romane faith as in the 19. first chapters of this treatise it doth I trust appeare And if in these latter points of religion mentioned in this last chap. which they also make gret accompt of they haue neither word nor example of these Apostles or S. Marke to commende vnto the world such doctrines deuises what cause is there I pray you why that apostolicall Church of Rome that hath so manyfestly reiected that old faith and so wholy corrupted the auncent religion that ther was taught should so confidently term her selfe the Apostolicke and Catholicke Church of Christ With what face dare they tel vs that the faith of Rome is commended when as nothing doth more conuince them of Apostacy then to try the leaden religion that now is there taught by the touchstone of that faith that then was there preached And with shame enough may they tell vs that that faith of the auncient Romans is commended which most cruelly and stubbornly condemne the same persecute it most bloodily in Christ his members as
our faith so wholy and perfectly agréeing with the Apostles doctrine yet pursued of them with an immortall hatred intollerable rage and tirannicall violence doth plainly proue We say therfore that that auncient faith of the Romans was worthely praysed By it we can and doe confirme our doctrines By it we may and haue disprooued their errors If wee swarne one iot from that faith we craue no credite to our words or writings no presence or accesse to our temples And because they haue forsaken it we hold them as Antichristian Apostates and forsake their wil worshipings and superstitious assemblies according to the prophetes precise and seuere prohibition and thappostles comfortable application thereof Beare not the yoke with vnbeleeuers but come out from among them and separate your selues sayth the Lorde and touch no vncleane thing and I will receaue you and I wil be a father vnto you and you shall be my sonnes and daughters saith the Lord God Almightie Whose assured and vndoubted kindnesse because wee cannot but accept off séeing we know him to be a most louing Father therefore we dare not but detest and hate the seducing wayes of the Church of Rome because shée is a deceauing and a mercilesse stepmother Whose pathes doe lead to death and they that walke in her wayes shall finde destruction the remembrance whereof if it be fearfull to vs the Lord strengthen vs with his grace to striue to auoyde it FINIS Contra valentinianos De virginibus velandis Tertul. de prescriptionibus aduersus Haereticos Rom. 1. â— Gen. 4. 26. De praescrip aduers haereticos Math. 13. 24. Contra epistolam Stephani De baptismo contra Donatist li. 5. ca. 26. Vincient CoÌ„mon Math. 15. 6. Rom. 15. â—â— Ad Romanos Serm. 2. Tho. Aquin. in Rom. lect 5. 1. Thess 1. 7. 8. Devnit eccle Gen. 17. 7. Rom. 1. 11. 12. De Rom. pont li. 2. cap. 2. In Rom. 1. 8. Gods word powerfull and necessarie for all Rom. 1. 16. Gospell 2. Cor. 5. 19. The power of God 2. Cor. 10. 4. 5. Iere. 23. 29. Hebr. 4. 12. Esay 49. 2. Iam. 1. 22. 2. Timot. 3. 16. 1. Pet. 1. 23. Esay 66. 2. Mark 4. 8. 1. Pet. 3. 15. Rom. 15. 14. Philip. 1. 9. 10 Coloss 1. 9. 10. Marke 12. 24. Gods word reproched Iac. 1. 18. Doubtful and not sufficient Ignoraunce mother of deuotion Dangerous Gods word must haue power from man Eckius in encâ—i de auto Eccle. Marke 4 3. What is Gods word Rome 16. 17. 25. Gal. 1. â— 1. Pet. 1. 25. 1. Pet. 5. 12. Rom. 1. 2. Apocrypha traditions added to Gods word Rom 10. 5. Iustification by faith without the works of the Law Rom. 3. 20. Bellarmin de iustif li. 1. c. 19. Concil Trident. Sess 6. Against merit Rom. 1. 8. Rom. 3. 27. 28. 1. Cor. 1. 31. Rom. 11. 6. 1. Pet. 1. 3. 5. 1. Pet. 5. 10. Obiect Rom. 3. 6. Mark 9. 41. Solution Rom. 3. 20. Iames 2. 21. 14. In Rom. Ser. 7. In Rom. Ser. 2. Faith only Rom. 3. 28. Lib. Epist. 2. Epist. 2. Works iustifie Concil Trid. sess 6. can 26. 32. Ioh. Bethel in rationa diuin cap. 65. Iohn 1. 20. 1. Iohn 2. 2. Heb. 10. 14. The maner of iustifying by faith Rom. 3. 24. 25. The Rhemists take from the word Rom. 3. 24. 1. Pet. 1. 5. 9. 20. 21. Iustification taught by Christ and his Apostles heresie Popish iustifications This doctrine of iustification by faith in doctrine of liberty Rom. 6. 2. 3. caet 1. Pet. 2. 24. Ephe. 2. 10. Marke 13. 33. Luc. 7. 47. Detemp ser 237. Romish reproches against this true doctrine Dialog cum Tripho Act. 15. 9. li. 2. Epist 2. Aduers Marce. onem li. 4. In psal 115. Constit. Monâ—st cap. 16. Heresi 76. In Ioh. 6. In Ioh. 3. Tiâ— 1. 16. Eph. 6. 16. What iustifying faith is A particular confidence Rom. 4. 18. 19. 20. Iob. 19. 7. Rom. 4. 21. Iames 1. 6. Rom. 4. 11. A Seale Iames 2. 19. Rom. 8. 33. 34. 35. 38. Rom. 14. 5. 1. Pet. 1. 13. De Mortal Ser. Basil de vera fide Tom. 2. fol. 12. Jn Mat. Can. 5. Ope. Imper. Ho. 39. In cap. 2. 1. Tim Bellarm. de Iustif li. 1. cap. 4. Bellar. de iustif li. 1. ca. 6. 7. Assent or generall knowledge Iac. 2. 15. What faith we say iustifieth Rom. 4. Rom. 8. 1. Pet. 1. 5. Romish saith iustifieth not Gen. 3. 15. How and why good workes must be done Math. 7. 17. Luke 6. 43. 44. Rom. 7. 19. 23. 24. 21. 22. 28. Rom. 6. Rom. 12. 1. 1. Pet. 1. 2. 22. August in psal 77. enarrat Rom. 13. 8. Rom. 14. 23. Degrat libero Arbit li. 5. ca. 10. Esa 1. 12. 1. Pet. 1. 23. 1. Pet. 2. 2. Regulae breu interrogat 119 1. Cor. 10. 3â— Rom. 1. 21. Rom. 2. 23. Rom. 16. 17. 18. Rom. 16. 17. 1. Pet. 5. 11. Math. 5. 16. In Psal 118. Concione 12. Popish good workes Workes not commaunded of God Deut. 12. 8. 32. The end of Popish works Esay 50. 11. Ier. 2. 19. Ier. 6. 19. Buying of helps for sin The true end of good works not regarded Luk. 1. 74. 75. Whether our works can be perfect Ephes 2. 10. Rom. 4. 7. 8. Mar. 2. 5. 3. 18. Mar. 3. 29. Rom. 7. 23. 22. Our prayers not perfect Popish praiers Rom. 6. 12. Rom. 8. 26. Bad tooles Rom. 8. 2. Imputation of Christs holynesse Rom. 8. 4. Esa 64. 6. Ser. in Rogationibus Wisd 9. 15. Retract li. 1. cap. 19. Enar. in ps 38. Perfection in works Andrad Orthod Explic. li. 5 Deut. 6. 5. This commandement is generall to all men heer Deut. 6. 1. Math. 22. 39. Gala. 5. 24. Rom. 10. De tempore ser 48. The newman The old man 1. Pet. 2. 11. Gen. 38. 29. Rom. 7. 19. Rom. 7. 22. 23. 1. Pet. 1. 5. Cap. 20. Aura Concil In Galataâ— cap. 2. Ad probam de Virginitate Arnob. aduersus Gentes li. 2. Trident. Concil Sess 6. cap. 6. Ibi. cap 4. Cens Colonient pag. 33. dial 2. Iere. 32. 39. Ezech. 36. 26. 2. Cor. 3. 5. Rom. 4. 11. 1. Pet. 3. 21. The vse of the SacrameÌ„ts Li. 1. de effect Sacr. cap. 17. li. 2. cap. 3. Rom. 2. 25. Concil Trident. Sess 7. can 6. 7. 8 Math. 1. 21. Iohn 1. 16. Cyprian de baptis Christi In 2. Cor. 3. Contra Crescon grammat li. 2. cap. 21. Predestination free without respect of our works Rom. 9. 11. 12. Rom. 11. 5. 6. De Gra. lib. arbit li. 2. ca. 10 D. Whitaker contra DuraeuÌ„ lib. 6. pag. 762. Sufficient help August de predest gra cap. 6. Prosper Epist ad Aug. de reliquijs pelag Hilar. Epistela ad August Prosperi Epist apud August De praedestinat Sanct. cap. 18. Degra lib. Ar. li. 2. cap. 15. Ibid. cap. 17. Psal 115. 8. Concil Trident. Sess 6. cap. 12. Rom. 11. 29. Rom. 8. 15. 16. 15. Rom. 5. 3. 4. 5. 1. Pet. 1. 6. Rom. 12. 2. 2. 1. Pet. 2. 5. 9. Exod. 16. 6. The Sacrifice of the Masse In Epist ad Heb. ca. 10. Ho. 18. In Epist ad Heb. ca. 7. Ho. 13 Theophil in Ep. ad Heb. cap. 10. In Cantica serm 22. Priestes Luc. 22. 19. Sacrifices Rom. 3. 24. 35. Heb. 9. 12. Heb. 10. 10. 14. Rom. 12. 6. 7. 8. Gen. 13. 7. 8. Offices in the Church of Rome 1. Pet. 4. 11. Dist 21. cap. Cleros Durand Ration diuin li. 3. Math. 28. 19. Rationat diuin li. 1. Epist li. 1. Epist 8. Greg. Nazian Orat. 4. De temp ser 9. De cura pastorali part 2. c. 4. Obedience to magistrates Math. 22 21. Marke 12. 17. Rom. 13. 1. What subiection is required 1. Pet. 2. 13. 17. Chrisost ser 23. Popes aboue Emperours Rebellion against princes 1. Pet. 5. 1. 2. 3. The spanish tyrant A warning to princes The old Romish fath doth not once mention the popes supremacie 1 Pet. 2. 13. 1. Pet. 5. 1. Mak. 1. 16. Mark 9. 35 Mark 10. 37. Mark 8. 33 Act 2 What are the things indifferent Rom. 14. 14. Exod. 3. 5. 22. 13. 15. 19. 1. Cor. 9. 20. 22. Gala. 2. 11. 1. Pet. 4. 8. 1. Pet. 3. 8. 1. Pet. 5. 5. Ignatius Euseb Hist. eccles li. 5. ca. 3. Euseb Hist. eccles li. 5. ca. 25. cap. 26. Mark 7. 18. 1. Cor. 8. 8. Coloss 2. 21. Iohn 4. 24. Praying to God onely 1. Tim. 2. 5. Rom. 1. 9. Rom. 15. 5. Rom. 16. 20. Rom. 15. 30. Rom. 1. 8. Rom. 16. 27. 1. Pet. 1. 3. Psal 121. 12. Mark 6. 41. Mark 7. 34. Math. 6. 9. Mark 14. 36. Mark 15. 34. Iac. 1. Colloq cum Trypho De prescript ad Haereticos Contra Epistol perueniam Donat. cap. Ier. 2. 13. Vowes to the Saintes Honour to Images Our father to hee Saints shee Saints 1. Cor. 14. 1â— Hayle Mary to Hee Saints Psal 109. 7. Meditat. cap. â— What treasure Saint Paule brought to the Romans Rom. 1. 11. Rom. 15. â—9 The Popes blessings Rom. 16. 18. The Pope doth no duties of the ministerie Epist Iud. 12. Mariage and vouâ—s Marke 1. 30 vpon Math. 8 ver 14. 1. Pet. 3. 7 1 Pet. 3. 7 1. Cor. 7. 5. 2. 1. Cor. 7. Math. 19. 11. 1. Cor. 7. 9. Vowing of single life 1. Pet. 3. 7. 1. Cor. 7 5. Sup. Cant. ser 34 In Psal Qui habitat ser 6 Reuel 17. 2. 18. 3. Reuel 18. 8. Purgatory 1. Pet. 3. 19 20 Math 12. 32 Arg. in Evang. Marci Mark 3. 29. De purgat li. 1. cap. 4. Limbus puerorum Pilgrimages Pardons Agnus deies Blessed graines Crosses Reliques Shrift Satisfactions 7 Sacraments Praying in an vnknowen tongue Psa 52. 11. ver 50. 51. 2. Cor. 6.
A Comparison betweene the auncient fayth of the Romans and the new Romish Religion Set foorth by Frauncis Bunny sometime fellowe of Magdalen College in Oxforde MATTHEW 15. 13. Euerie plant which my heauenly Father hath not planted shalbe rooted vp Printed by Robert Robinson for Raph Jackeson 1595. To the Right Honourable my verie good Ladie Katheren Countise of Huntingdon Frauncis Bunny wisheth increase of honour here and euerlasting life elsewhere * ⎠* IF trueth shame not more of anie thing then when she is hid as Tertullian truely writeth then it behooueth her friends to do her that fauor that by all meanes possible they will earnestly indeuor to bring her to light that shee may be seene of them that seeke her and knowen of them that loue her And although this may perchance seeme a hard attempt in these our dayes wherein falsehoode maketh so fayre a shew and hath so great appearaunce of that it is not and euery man claimeth to the trueth be their doctrines neuer so diuers yet since God hath giuen vs meanes to driue awaye those thicke cloudes of errour and ignoraunce that the sunne of trueth may shine vnto the worlde I haue indeuoured in this short treatise to take away that colourable shewe of trueth from the Church of Rome that the vndoubted trueth of the Church of Christ may the better appeare For we haue a touchstone the word of God that cannot lye a rule that cannot deceaue by which whatsoeuer we trie and examine it wil soone bee seene whether it bee true or false Truth also is a thing that is auncient and hath bin alwayes sayth Tertullian and like the good corne that was first sowen but errour is that bad seed which was cast after into that field by the enuious man Seeing therefore that is true that was first and what so euer commeth after is false howe easie a matter is it for such as search to see the light and for them that inquire after her to finde the trueth For if it bee true that the Scriptures teach that onely then al that is not agreable to that truth must needs bee false And if that onely be nowe true which in the Apostles times was true no number of dayes or yeares shall prooue that not to bee false nowe which then was not true Therefore for the benefite of all such as loue the truth I haue in this treatise set downe the doctrine which was first taught and preached at Rome in the Apostles dayes whereof no man doubteth but that it must bee the infallible worde of God and Christian religion Then also I haue added thereunto that which is nowe holden for the Romishe religion and Catholicke fayth there And because these two doe verie much differ as hee that readeth will soone see for indeede they are nothing like and wee are assured that that which Gods worde deliuereth and was first must needes bee currant that which hath no warrant in the worde and commeth after must needes be counterfeite I haue endeuoured to bee short because I hoped it woulde be the more willingly read and the better remembred And for that cause I haue not aunswered the argumentes which the Romish Catholickes vse for defence of their opinions and the rather because it is performed in an other treatise But I trust in this it will appeare that hee that will imbrace the Catholicke Fayth that was then when the faith of the Romans was commended whereof the Papistes make greate bragges must needes detest that Romish fayth that is now and accompt it most blasphemous This little worke I haue beene bold to dedicate vnto your good Ladiship not onely as a discharge of my duetie of thankefulnesse toward your Honour to whome you bounde mee long since by manie vndeserued courtesies but also because that then I knewe your great zeale and feruent desire and loue to the trueth and your Christian care to augment your knowledge of the will of GOD Whereof I nothing doubt but the Lorde hath giuen vnto you great and happie increase To whose abundant mercies in Christ I commit your good Ladishippe alwayes praying that hee will here confirme you in his trueth and continue all his good graces tovvardes you vntill hee shall take you out of this vale of miserie to raigne vvith him in endlesse glorie Amen A Comparison betweene the auncient faith of the Romans and the new Romish Religion set forth by Frauncis Bunny sometime fellow of Magdalen Colledge in Oxford CHAP. I. IT is a daungerous stombling blocke which the Church of Rome hath cast in the waies of the ignorant whereby they are made to fall into the déepe dungeon of Popish heresies and superstitions when they beare the worlde in hand as much as they can that the Apostle in commending the faith of the Romans that then was or rather in testifying that it was published through the world doth approue the faith also that now is there taught True it is that onely they that are starke blind would stumble at that stone for hée that is but halfe sighted may plainely sée that the Apostle speaketh but of the faith of the Romans that then was and doth not promise or prophecy that it should be so alwaies In the beginning God planted true Religion the feare of him in the hearts of men and women but in continuance of time that plant of the Lords own plaining was so ouergrowen with the wéeds of wickednes of life and superstitions seruing of God that it was hardly to be séene emongst men In so much as of the times of Enos it is written as if the world had for a long time forgotten that there is any God that then he began to call vpon the name of the Lord. Yea that which was at the first deliuered from God as a perfect rule of life and written in the heart of man Yet was by the corruption of man so blotted out and by the darknes of our minds so defaced that God was forced as it were to write it a new that it might the better be remembred in the tables of stone Yea and such is the force of our naturall and hereditary infection that we cannot long kéep the truth sincerly deliuered vnto vs without mingling or mangling of the same And therfore Tertulian teacheth vs truly that the trueth must be before heresy euen as the body is before the shadow And he proueth it by that parable of our Sauiour Christ wherin the good séed is said first to be sowen after the â—ares And so concludeth that that doctrine is from the Lord true that is first that which commeth after is false and strange And Ciprian also confirmeth the same when for reformation of any error he teacheth vs to haue recourse to the fountain Which rule of Ciprian S. Augustin also commendeth vnto vs as a very good rule and worthy to be followed And Vincentius Lirinensis in his
their sins they ascribe vnto the Sacraments And that grace which we can finde onely in Christ of whose fulnes we haue all receiued grace for grace they would haue vs to seek for in such visible things as are in truth but pledges of the same Whether saith Cyprian it be Iudas or Paule that baptiseth it is Christ that washeth pardoneth and putteth away sinne And S. Ambrose making a difference between the watering that is by baptisme and the forgiuenesse of sinnes saith that to forgiue sinnes in baptisme and to giue the holy Ghost it belongeth to God only for the spirit hath bin giuen without laying on of hands and the remission of faults without baptisme if we will credit that learned Father Both the good and the bad saith S. Augustine can dip in the water but none but he that is alwayes good can wash the conscience Thus do these agree with the old Romish Faith teaching the outward signe not to giue but to assure vs of the inuisible grace And yet they are not ashamed still to brag that the faith of the Romans was commended by thapostle Although themselues that boast so much thereof as it is easie to see if we compare this auncient Faith with their new deuises do set themselues as sworne enemies to the same to fight against that faith And this I suppose is the effect of that which can be gathered out of these first eight Chapters of this Epistle to the Romans of such things as are in controuersy between vs and the Papists Wherin if they teach that which these Apostles and faithful seruants of God did teach let their doctrine be beleeued But if they haue chaunged that auncient Religion swarued from that old Faith corrupted that worship of God and mingled that pure wine either with the water of their own inuentions or the dregs of Iewish and Heathnish superstitions why do we not detest these deceiuing Doctors as enemies to all truth and hinderers of our eternall saluation CHAP. XII OF the thrée Chapters following I would haue spoken nothing I mean the ix x. and the xi of the Epistle to the Romans but that I think it necessarie out of one principall point of doctrine that is in them handled to note how contrarie to it selfe the doctrine is that the Church of Rome teacheth For out of them it is most plainly and inuincibly gathered that GOD hath predestinate chosen vnto eternal life such as it pleaseth him to take fréely euen in respect of his owne purpose and counsell without any respect vnto good works Which because it is so manifest that themselues are ashamed to denie it I briefly passe ouer without any long confirmation out of the reasons héerin alledged for proofe of the doctrine For Master Bellarmine out of these words When as yet they were not borne or had done any good or euill that the purpose of God might stand not by workes but by the caller it was said to her The elder shall serue the yonger And also out of those The remnant is saued according to the election of grace If of grace not now of workes for then grace were no grace Out of these words I say he concludeth verie plainly and truely not onely that election or predestination is frée but also without any forséeing of the workes that men should do after as his words are And much more pithyly also is this confirmed by the latter end of the last sentence which is with full content left out by the old Translation the Rheimists and the rest of them For although all the Gréek copies but one and the Syrian Translation haue these words But if it be of works then is it now no grace for then work is no more work Yet do they willingly follow the want in the old Translation because the setting of grace against works in such sort as wée sée they are opposed maketh wonderfull strongly against the Popish doctrine of merites But what should I speak of Master Bellarmine Iohn Durey the Scot telleth vs that it is famously holden in all the Vniuersities of the Catholicks That the foreknowledge of merits is not the cause of predestination Although he cannot deny but Pighius was of a contrarie mind And Master Bellarmine indeuoureth in this point to shew his skill to satisfie some that think it cannot be that predestination should be frée if all men haue sufficient help giuen wherby they may be saued And because vpon this sufficient help they establish their merite this is therfore also the summe of that he teacheth that Merites and Predestination may both of them be taught But how he is héerin deceiued his owne words will best declare But in the mean time this is that which Saint Paule did teach and they say that yet they 〈◊〉 that God fréely not hauing regarde to the workes which â—e saw they should doe did chuse a number vpon whom he bestoweth eternall life Which doctrine as it was daungerously impuyned in those dayes of S. Augustine so was it learnedly defended by him in sundry treatises In which it may appeare that the Pelagions then did vse the selfesame obiections against this comfortable doctrine that the papistes now make against the teaching of our free election as that God may same to deale vniustly in that he punisheth the wicked whom he calleth not from their wickednesse Againe that therby all indeuour to liue in Gods feare is taken away vertue is hindred fatall necessity established the doctrine is perilous and such like obiections are reckoned vp of Prosper as also of Hilary who in like manner writing to S. Augustine rehearseth those cauils of the pelagions against this trueth crauing S. Augustine his helpe therein because many as vs saith did much depend vpon the authoritie of men and as Prosper in his Epistle faith they defend their obstinacy by antiquitie alledging that neuer any expounded those places to the Romans after that sorte Which obiections because it is too long to confute in this place I send the reader who is desirous to be further instructed vnto S. Augustine his bookes of the predestination of the Saints which is an aunswere to the two Epistles of Prosper and Hilarie and that other of the vertue of perseuerance and that of predestination and grace which before I spake of Which thing I may I trust be the bolder to doe because these are the slaunders which the pelagians thâ—se knowen and condemned heretickes burthened this doctrine withall and therefore our aduersaries should be ashamed to vse them Now if you long also to know what these heretickes did teach this it is That God foreséeing who should beléeue and continue in that faith did predestinate such to his kingdom Or as S. Augustine saith they taught that God did choose such as he sawe shoulde be holy by the choice of their frée will on the contrary he shewed the election to bée frée without any
commeth in his xiiii Chapter to take order for such things as of themselues being indifferent are according to the circumstances to be vsed or not Wherein we may also marke and it is worth notâ—ing how farre they wander from S. Paules rules And first all external or worldly things are of themselues in their owne nature indifferent meats and drinkes apparrell daies and times and such like I know and am persuaded by the Lord Iesus that nothing is common of it selfe that is vncleane saith S. Paul And againe the kingdome of God is not meate and drinke but righteousnesse and peace and ioy in the holy Ghost as if he had said true holines religion or the acceptable seruice to God consisteth not in eating or not eating drinking or not drinking but in this rather that thy minde beeing rauished with true spirituall ioy thou shouldest séeke to serue God not in such toyes but in sincere righteousnes and to cherish thy brother in perfect peace And therefore for the vse of such thinges he giueth these rules Let not him that eateth despise him that eateth not and let not him that eateth not iudge him that eateth So that he will not for such thinges haue one man to iudge another Secondly it is necessary that Euery man be perswaded fully in his owne minde whether he may with a good conscience grounded vpon the warrant of the worde doe that which he doth For Happie is hee which condemneth not himselfe in that which hee alloweth For hee that maketh conscience is damned if he eate because hee eateth not of fayth For whatsoeuer is not of faith is sinne Thirdly we must not put a stumbling blocke or an occasion to fall in our brothers waie or doe any thing that may greeue or offende him for whome Christ hath died But yet we must take heede that we haue not so much regarde vnto man to please and beare with him in his weaknesse that we cherish him in his ignorance or infirmitie but withall we must Do those things wherby one may edifie another For euen Saint Paul who made himselfe a Iew for the Iewes and was made all things to all men that he might by all meanes saue some Yet resisted Peter to the face that is plainly and openly when he had not so due regard to edifying of others as he should haue had as may appeare in that second Chapter to the Galathians And this is the summe of that which thapostle teacheth the Romans of these things For that which he addeth in the beginning of the xv Chapter belongeth to such points as I haue alreadie touched And in such things must those exhortations be regarded which Saint Peter hath But aboue all things haue feruent loue among your selues for loue couereth the multitude of sinnes And that we should all be of one mind And that we should Submit our selues euery man one to another Thus then we sée that these indifferent and externall things haue not in themselues any holynesse or vnholynesse but may be vsed or not vsed if we be rightly persuaded of our libertie therein so that we offend not our weak brethren but séek their edifying Therfore in such things we must neither condemne or commend others And this is the auncient and Catholike faith of Rome Which although it were by some men otherwise not euill dangerously assaulted and that not long after the dayes of thapostles yet the godly of those times did hold fast the libertie which they had by Christ and would not suffer the Church to be subiected to such obseruations It may be gathered by Ignatius his Epistles to the Philadelphians and to Heron that some there were then that put some holynesse in eating or not eating against whom he gyueth this charge in both those Epistles that they estéeme not such as kéepe not fast the prescript rules to belong to Christ but to be wolues in shéepes clothing that séeke to deuour And yet not long after one Alcibiades a good man and one that also suffered Martyrdome did by too auster diet no doubt thinking therein to consist some seruice of God refuse to vse Gods creatures and gaue to other example of offence and therof being reprooued by one Attalus he afterwards reformed that his error Yea in the Church of Rome Victor being Bishop there began some impechment of this libertie whilest he sought too earnestly to tye other churches to obserue in such things the customes of the Church of Rome But Ireny worte vnto him in the name of the rest of his brethren in Fraunce letting him vnderstand that neither his predecessors did nor he ought for such things to dissolue the bond of vnitie that was among the Churches And thus we sée how that a good while after the Apostles daies this doctrine commended héer to the Church of Rome was continued both there and else where throughout the Church that they would not suffer any necessitie to be decréed in such obseruances But now the new Romish Faith doth beare another stamp and is of another making For where Saint Mark out of Christes mouth saith that meats defyle not the man and also the Apostle that the kingdom of God is not in such things which elswhere he more plainly vttereth in these words Meat doth not commend vs to God that is to eat or not to eat it maketh vs no better no holyer no more acceptable to God The Church of Rome on the contrarie hath almost all her Religion consisting in such outward obseruances all her holynesse in a maner is contayned within these few precepts Touch not tast not handle not and some other toyes like to these What is more commonly taught among them then that to eat flesh egges or whitmeat at certaine times is a grieuous sinne for any man of lawfull yeares and in health Or for some at any time to vse them I know they wil aunswer the Church hath otherwise commaunded and therefore to take libertie to vse these things is a sinne because the Church hath commaunded they shall not vse them But heer I might examin who gaue aucthoritie to the Church to say that is vnlawfull that God saith is lawfull Again I might shew that not onely in respect of the commaundement of the Church these things are obserued but euen in respect of some other opinion in the meat it selfe then should be had because that more superstitiously they obserue it then Gods precepts But if they had regard onely to the commaundement doubtlesse there is no man so sottish but would rather obey Gods expresse commaundement then any decree of the Church But these and such other poynts I omit onely purposing in this place to shew how great a piece of popish holines consisteth in these externall seruices wherin the Apostle telleth vs there is no such thing Holines in abstaining from certaine meats in keeping of certaine daies in gadding
for vs to marke the good councell and godly aduise of S. Paule It is better to marie then to burne and this commandement of the Apostle Peter Let the husbands dwell with their wiues as men of knowledge And this is the auncient faith and the holy practise of the Church of Rome in her purer age But the Church of Rome since that time which would seem more holy then euer god made her or more perfect then he requireth prophanely accompting of this holy ordinanuce as not pure inough for their vnpure Priests will not admit any into their holy orders of Prieste or deacon that will not wholy renounce for euer this holy institution and vowe to lyue alwayes a single life Which their impious and seruile ordinances hath not one probable proofe out of Gods word neither was it the auncient doctrine of the Church of Rome in somuch as some of them selues euen halfe ashamed of their forefathers doings confesse that in the primitiue Church there was no such thing required but that all men that would might marye As for such as are maryed if they wilbe made priestes or enter into their orders they must not by their tirannicall decree and decretals any more dwell with their wiues as S. Peter willeth but they must rather defraude one an other foreuer which Paul forbideth and with greate reason mysliketh Thus this their vowing of perpetuall single life they doe not onely highly commend but also do force their clergy to obserue the same yet it is not in al the Scripturs old nor new once commanded or cōmended vnto that calling aboue any other not once spoken of or practised that can appeare in the old Roman Church And formance of the duties of mariage which so straitly thapostles require of all that are maried without exception is not onely not furthered in the Romish Church that now is but also hindered in some with great seueritie And in such sort do they in all points almost behaue themselues as if they were of purpose disposed or set vp if not quite to abolish yet dangerously to corrupt alter and change whatsoeuer Christ and his Apostles left pure sincere And thus much of the contrarietie of their doctrine that nowe call themselues the Church of Rome to that which thapostles taught among the Romanes Now therefore in respect of their cloked falshood as Barnard speaketh in that they hide as he saith that which is true falsly inuent that which is not wee may iustly say of the Church of Rome as the same Father complaneth of the whole Church but especially in respect of the pride and abuse of that Church Al friends and all foes all necessaries all aduersaries all of one house none that insue after peace al neighbors all seeke their owne all Christes seruaunts all serue Antichrist Or as in another place hee bemoaneth the pitifull estate of the Church Peace in respect of pagans peace from heretikes but no peace with false children Thou O Lord Iesus hast multiplied the people but hast not increased our ioy because many are called but few are chosen And how little cause the Church of Rome hath to reioyce in her Catholikenes and to brag of her multituds how little cause she hath to increase her ioy if she thinke earnestly of it let the godly reader indifferently consider For seeing shee leadeth men from the pure waters of the worde of trueth vnto the vnsauorie pudles of her owne inuentions and hath corrupted that sincere milke that the auncient Romanes fed vpon with the poyson of her owne traditions wherewith the Church of Rome is now most dangerously aud deadly infected the moe that follow her the mo shall testifie that they are deceaued by her the greater that the multitude is that shee misleadeth the heauier in the end shall her iudgement be For seeing the inhabitants of the earth and drunken with the wine of her fornication therefore shal her plagues come at one day death and sorow and famine and shee shalbe burnt with fire for strong is the Lord God which will condemne her CHAP. XX. NOW besides these things which this degenerat Romishe Synagogue teacheth and doth contrary to the Doctrine and practice of the godly in the first and purer age of that auncient Church of Rome there are also many other things reckoned now in the Romishe Church for some principall poyntes of religion the denial or very doubting whereof would be punished among them with death and distruction which were not then among the godly once named or thought vpon nay rather which doe mightely and manifestly impugne that which they taught But because my purpose is in this treatise only to shew how farre vnlike that auncient fayth of the Romanes is to this new religion of the Romish Church by comparing that olde faith with this newe Religion which hitherto I haue siucerly doone it shall be sufficient onely to name these doctrines and doings which now they haue inso great accompt as I can remember them vntill they prooue out of such histories of that Romane faith as are of good record that they were vsed in that primitiue Roman Church First for that their gaynefull market and faire of Purgatorye fire where doe they finde it in the fore named writings In what place of S. Paules Epistle to the Romanes in what text out of S. Peter or S. Marke Out of S. Paule to the Romans they will not so much as dreame of anie proofe neither yet dare the learneder sort of them alleadge any thing out of saint Peter But yet the Rhemistes woulde fayne make the ignorant beleeue that there is somewhat in saint Peter for proofe of deliuering the soules out of some place of torment after this life What that place is they dare not tell vs confidently that it is Limbus patrum the place where they imagine the faythfull Fathers before Christ after death were kept they will not affirme And they doe the more wisely For saint Peter there saith onely thus much that Christ who was alwayes present with his Church Preached in spirit not going downe in soule to the spirits or soules that are nowe in prison which were in time past disobedient nowe this presence of Christ beeing but in power of his spirit to wit of his diuinitie of godhead Agayne it was to the destruction of those disobedient and stubberne men that would not heare Noah his preaching for but viii soules onely were saued and therefore howe little this will helpe their Purgatorie now or Limbus patrum then it is easie to sée But on the contrarie S. Marke doth plainly wring from them one of the places which especially they rest vppon for proofe of their purgatorie For whereas our Sauiour Christ in sainte Matthew speaking of the sinne against the holy Ghost saith It shall not be forgiuen him neither in this world not in the world to come Therefore say they there are sinnes