Councells name the simpler sort might be more easily induced to mistake this Nicene for that other Catholick Nicene Creed And whereas the true Nicene fathers had in their Creed omitted the article of the descent into Hell which as we shall afterwards heare out of Ruffinus was not to be had in the Symbols of the Easterne Churches these bastard fatherlings in their Nicene Creed did not onely insert this clause Hee descended to the places under the earth but added also for further amplification Whom Hell it selfe trembled at The like did they with the words a little altered in another Creed set out in a Conventicle gathered at Constantinople and in a third Creed likewise framed by them at Sirmium and confirmed the same yeare in their great Councell at Ariminum they put it in with a more large augmentation after this maner He descended to the places under the earth and disposed things there vvhom the keepers of Hell gates seeing shooke for feare If therefore any fault were committed in the omission of this article it should touch the Orthodoxe Fathers of Nice and Constantinople rather whom the Latines disputing with the Grecians in the Councell of Ferrara do directly charge with subtracting this article from the Apostles Creed although they free them from blame in so doing because they that tooke it away say they did not denie it nor fight against the truth But first they should have shewed that the Fathers of Nice and Constantinople did finde this article of Christs descent into Hell in the Apostles Creed before they excused them from taking it away from thence For the Creed of the Councell of Constantinople which coÌ„monly goeth under the name of the Nicene Creed being nothing else but an explanation a more ample inlargement of the Creed Apostolicall yea and so fully expressing the same that it selfe hath beene heretofore accounted and named the Apostles Creed it is not to be thought that it would leave out any article eyther unexplained or altogether unnamed which was then commonly beleeved to have beene any parcell of the Creed received from the Apostles Adde hereunto the ingenuous confession of Busaeus the Iesuite in his positions touching Christs descent into Hell S. Cyprian or Ruffinus rather in his exposition of the Creed denyeth that this article is read in the Creed of the Church of Rome or the Churches of the East and some of the most ancient Fathers while either they gather up the summe of the Christian faith or expound the Creed of the Apostles have omitted this point of doctrine But at what time it was inserted in the Creed it cannot certainely bee determined The first particular Church that is knowne to have inserted this article into her Creeed is that of Aquileia which added also the attributes of invisible and impassible unto God the Father almightie in the beginning of the Creed as appeareth by Ruffinus who framed his exposition of the Creed according to the order used in that Church But whether any other Church in the world for 500. yeares after Christ did follow the Aquileians in putting the one of these additions to the Apostolicall Creed more then the other can hardly I suppose bee shewed by any approved testimonie of antiquitie Cardinall Bellarmine noteth that S. Augustine in his booke de Fide Symbolo and in his foure bookes de Symbolo ad Catechumenos maketh no mention of this part when hee doth expound the whole Creed fiue seuerall times Nay Petrus Chrysologus who was archbishop of Ravenna 450. years after Christ doth six severall times goe over the exposition of the Creed and yet never medleth with this article The like also may be observed in Maximus Taurinensis his exposition of the Creed For as for the two Latin expositions thereof that go under the name of S. Chrysostom the latter whereof hath it the former hath it not and the oâ—hers that are found in the tenth Tome of S Augustins works among the Sermons de Tempore foure of which doe repeat it two doe omitt it because the authors of them together with the time wherein they were written be altogether unknowne they can bring us little light in this inquiry Neyther is there heereby any whit more derogated from the credit of this article then there is from others whose authority is acknowledged to bee undoubted and â—eyond all exception as namely that of our Saviours death and the Communion of Saints the one whereof as sufficiently implied in the article of the Crucifixion as a consequent or the buriall as a necessarie antecedent thereof the other as virtually contayned in the article of the Church wee finde omitted not in the Constantinopolitan Symboll alone and in the ancient Apostolicall Creeds expounded by Ruffinus Maximus and Chrysologus but also in those that are extant in Venantius Fortunatus 580. and in Etherius and Beatus 785. yeares after Christ. In all which likewise may bee noted that the title of Maker of heaven and earth is not given to the Father in the beginning of the Creed which out of the Creed of Constantinople wee see is now every where added thereunto Of which additions as there is now no question any where made so by the consent of both sides this of the descent into Hell also is now numbred among the articles of the Apostles Creed For the Scripture having expressely testified that the prophecie of the Psalmist Thou shalt not leave my soule in Hell was verified in Christ S. Augustins conclusion must necessarily be inferred thereupon Who therefore but an Infidell will denie that Christ was in Hell Thus all agree that Christ did some maner of way descend into Hell saith Cardinall Bellarmine But the whole question is touching the exposition of this article The common exposition which the Romish Divines give thereof is this that by Hell is here understood not that place wherein the wicked are tormented but the bosome of Abraham wherein the godly Fathers of the old Testament rested for whose deliverie from thence they say our Saviour tooke his journey thither But S. Augustin in that same place wherein he counteth it a point of infidelitie to denie the going of Christ into Hell gain sayeth this exposition thereof professing that he could finde the name of Hell no where given unto that place wherein the soules of the righteous did rest Wherefore saith he if the holy Scripture had said that Christ being dead did come unto the bosome of Abraham not having named Hell and the paines thereof I marvayle vvhether any would have beene so bold as to have avouched that Christ descended into Hell But because evident testimonies doe make mention both of Hell and paines I see no cause why our Saviour should be beleeved to have come thither but that he should deliver men from the paines thereof And therefore what benefite
for you for the obtaining of which double blessing both of grace and of glory together with all outward prosperitie and happinesse in this life you shall never want the instant praiers of Your Majesties most faithfull subject and humble servant IA. MIDENSIS TO THE READER IT is now about six yeeres as I gather by the reckoning laid downe in the 25 th page of this booke since this following Challenge was brought unto me from a Iesuite and received that generall Answer which now serveth to make up the first chapter only of this present worke The particular points which were by him but barely named I meddled not withall at that time conceiving it to be his part as in the 34 th page is touched who sustained the person of the Assailant to bring forth his armes and give the first onset and mine as the Defendant to repell his encounter afterwards Only I then collected certaine materials out of the Scriptures and writings of the Fathers which I meant to make use of for a second conflict whensoever this Challenger should be pleased to descend to the handling of the particular articles by him proposed the truth of euery of which he had taken upon him to prove by the expresse testimonies of the Fathers of the primitiue Church as also by good and certaine grounds out of the sacred Scriptures if the Fathers authoritie would not suffice Thus this matter lay dead for diuers yeeres together and so would still have done but that some of high place in both Kingdomes having beene pleased to thinke farre better of that little which I had done than the thing deserved advised me to goe forward and to deliver the iudgement of Antiquitie touching those particular points in controversie wherein the Challenger was so confident that the whole current of the Doctors Pastors and Fathers of the Primitiue Church did mainly run on his side Hereupon I gathered my scattered notes together and as the multitude of my imployments would give mee leave now entred into the handling of one point and then of another treating of each either more briefly or more largely as the opportunitie of my present leisure would give me leave And so at last after many interruptions I have made up in such manner as thou seest a kinde of a Doctrinall History of those seuerall points which the Iesuite culled out as speciall instances of the consonancie of the doctrine now maintained in the Church of Rome with the perpetuall and constant iudgement of all Antiquitie The doctrine that here I take upon me to defend what different opinions soever I relate of others is that which by publike authoritie is professed in the Church of England and comprised in the booke of Articles agreed upon in the Synod held at LONDON in the yeere 1562. concerning which I dare be bold to challenge our Challenger and all his complices that they shall never be able to prove that there is either any one article of Religion disallowed therein which the Saints and Fathers of the Primitive Church did generally hold to be true I use the words of my challenging Iesuit or any one point of doctrine allowed which by those Saints and Fathers was generally held to be untrue As for the testimonies of the Authors which I alleage I have beene carefull to set downe in the margent their owne words in their owne language such places of the Greeke Doctors only excepted whereof the originall text could not be had as well for the better satisfaction of the Readers who either cannot come by that variety of bookes whereof use is here made or will not take the paines to enter into a curious search of every particular allegation as for the preventing of those trifling quarrels that are commonly made against translations for if it fall out that word be not everie where precisely rendred by word as who would tie himselfe to such a pedanticall observation none but an idle caviller can obiect that this was done with any purpose to corrupt the meaning of the Author whose words he seeth laid downe before his eies to the end he may the better judge of the translation and rectifie it where there is cause Againe because it is a thing very materiall in the historicall handling of controversies both to understand the Times wherein the severall Authors lived and likewise what bookes be truly or falsly ascribed to each of them for some direction of the Reader in the first I have annexed at the end of this booke a Chronologicall Catalogue of the Authors cited therein wherein such as have no number of yeeres affixed unto them are thereby signified to be Incerti temporis their age being not found by me upon this sudden search to be noted by any and for the second I have seldome neglected in the worke it selfe whensoever a doubtfull or supposititious writing was alleaged to give some intimation whereby it might be discerned that it was not esteemed to be the booke of that Author unto whom it was intituled The exact discussion as well of the Authors Times as of the Censures of their workes I refer to my Theological Bibliotheque if God hereafter shall lend me life and leasure to make up that worke for the use of those that meane to give themselves to that Noble study of the doctrine and rites of the ancient Church In the meane time I commit this booke to thy favourable censure and thy selfe to Gods gracious direction earnestly advising thee that whatsoever other studies thou intermittest the carefull and conscionable reading of Gods booke may never be neglected by thee for whatsoever becommeth of our disputes touching other antiquities or novelties thou maiest stand assured that thou shalt there finde so much by Gods blessing as shall be able to make thee wise unto salvation and to build thee up and to give thee an inheritance among all them that are sanctified Which next under Gods glory is the utmost thing I know that thou aimest at and for the attaining whereunto I heartily wish that the word of Christ may dwell in thee richly in all wisedome THE CONTENTS of the BOOKE CHAP. I. A Generall answer to the Iesuites Challenge pag. 1. CHAP. II. Of Traditions pag. 35. CHAP. III. Of the Real presence pag. 44. CHAP. IIII. Of Confession pag. 81. CHAP. V. Of the Priests power to forgive sinnes pag. 109. CHAP. VI. Of Purgatorie pag. 163. CHAP. VII Of Praier for the dead pag. 182. CHAP. VIII Of Limbus Patrum and Christs descent into Hell pag. 252. CHAP. IX Of Praier to Saints pag. 377. CHAP. X. Of Images pag. 447. CHAP. XI Of Free-will pag. 464. CHAP. XII Of Merits pag. 492. THE IESVITES CHALLENGE How shall I answer to a Papist demaunding this Question YOur Doctors and Masters graunt that the Church of Rome for 400 or 500 years after Christ did hold the true Religion First then would I faine knowe what Bishop of Rome did first alter that Religion which you commend
his Commentaries upon Moses adviseth his Reader not to loath the new sense of the holy Scripture for this that it dissenteth from the ancient Doctors but to search more exactly the text and context of the Scripture and if he find it agree to praise God that hath not tyed the exposition of the Scriptures to the senses of the ancient Doctors But leaving comparisons which you know are odious the envie whereof notwithstanding your owne Doctors and Masters you see helpe us to beare off and teach us how to decline I now come to the examination of the particular points by you propounded It should indeed be your part by right to be the Assailant who first did make the Challenge and I who sustaine the person of the Defendant might here wel stay accepting only your challenge expecting your encounter Yet do not I meane at this time to answer your Bill of Challenge as Bills are usually answered in the Chancerie with saving all advantages to the Defendant I am content in this also to abbridge my selfe of the libertie w ch I might lawfully take make a further demōstration of my forwardnes in undertaking the maintenāce of so good a cause by giving the first onset my selfe OF TRADITIONS TO begin therefore with Traditions which is your forlorne Hope that in the first place we are to set upon this must I needes tell you before we begin that you much mistake the matter if you thinke that Traditions of all sorts promiscuously are struck at by our Religion We willingly acknowledge that the word of God which by some of the Apostles was set downe in writing was both by themselves and others of their fellow-labourers delivered by word of mouth and that the Church in succeeding ages was bound not only to preserve those sacred writings committed to her trust but also to deliver unto her children vivâ voce the forme of wholsome words contayned therein Traditions therefore of this nature come not within the compasse of our controversie the question being betwixt us de ipsâ doctrinâ traditâ not de tradendi modo touching the substance of the doctrine delivered not of the maner of delivering it Againe it must be remembred that here wee speake of doctrine delivered as the word of God that is of points of religion revealed unto the Prophets and Apostles for the perpetuall information of Gods people not of rites and ceremonies and other ordinances which are left to the disposition of the Church and consequently be not of divine but of positive and humane right Traditions therefore of this kinde likewise are not properly brought within the circuit of this question But that Traditions of men should be obtruded unto us for articles of Religion and admitted for parts of Gods worship or that any Traditions should be accepted for parcels of Gods word beside the holy Scriptures and such doctrines as are either expressely therein contayned or by sound inference may be deduced from thence I thinke wee have reason to gainsay As long as for the first wee have this direct sentence from God himselfe Matth. 15. In vaine doe they worship me teaching for doctrines the Commandements of men And for the second the expresse warrant of the Apostle 2. Tim. 3. testifying of the holy Scriptures not onely that they are able to make us wise unto salvation which they should not be able to doe if they did not containe all things necessary to salvation but also that by them the man of God that is the minister of Gods word unto whom it appertaineth to declare all the counsell of God may be perfectly instructed to every good worke which could not be if the Scriptures did not containe all the counsell of God which was fit for him to learne or if there were any other word of God which he were bound to teach that should not be contained within the limits of the Booke of God Now whether herein we disagree from the doctrine generally received by the Fathers we referre our selves to their owne sayings For Rituall Traditions unwritten and for doctrinall Traditions written indeed but preserved also by the continual preaching of the Pastors of the Church successively wee find no man a more earnest advocate then Tertullian Yet hee having to deale with Hermogenes the hereticke in a question concerning the faith whether all things at the beginning were made of nothing presseth him in this manner with the argument ab authoritate negativé for avoyding whereof the Papists are driven to flie for succour to their unwritten verities Whether all things vvere made of any subject matter I have as yet read no where Let those of Hermogenes his shop shew that it is written If it be not written let them feare that Woe which is allotted to such as adde or take away In the two Testaments saith Origen every word that appertayneth to God may be required and discussed and all knowledge of things out of them may be understood But if any thing doe remaine which the holy Scripture doth not determine no other third Scripture ought to be received for to authorize any knowledge but that which remaineth we must commit to the fire that is we must reserve it to God For in this present world God would not have us to know all things Hippolytus the Martyr in his Homily against the Heresie of Noëtus There is one God whom wee doe not otherwise acknowledge brethren but out of the holy Scriptures For as he that would professe the wisedome of this world cannot otherwise attaine hereunto unlesse hee reade the doctrine of the Philosophers so whosoever of us will exercise pietie toward God cannot learne this elsewhere but out of the holy Scriptures Whatsoever therefore the holy Scriptures doe preach that let us know and whatsoever they teach that let us understand Athanasius in his Oration against the Gentiles toward the beginning The holy Scriptures given by inspiration of God are of themselves sufficient to the discoverie of truth S. Ambrose The things which vve finde not in the Scriptures how can vve use them And againe I reade that he is the first I reade that hee is not the second they who say he is the second let them shew it by reading It is well saith S. Hilary that thou art content vvith those things vvhich be written And in another place he commendeth Constantius the Emperour for desiring the faith to be ordered onely according to those things that be vvritten S. Basil Beleeve those things vvhich are written the things which are not written seeke not It is a manifest falling from the faith and an argument of arrogancy either to reject any point of those things that are written or to bring in any of those things that are not written He teacheth further that every word and action ought to be confirmed by the testimony of the holy Scripture for confirmation of the faith of the