were first infected and shew the time when and the occasion how his body grew first distempered When an house is ready to fall men doe not stand to enquire what post or principall did first decay or the time when the raine did first begin to rot it but they seeke to amend that which is most ruinous and support that part which is most subiect vnto falling If you will haue a more familiar example Obsecro inquit cogita quomodò huc me liberes non quomodo hûc ceciderim quaeras Aug. Epist. 29. S. Austin will giue you one A man saith he fals into a pit and cals for helpe hee that should lend him his hand for present reliefe fals to asking him this question Quomodo hîc cecidisti How didst thou fall in here but heare what answer he makes him I pray aduise me how I may come out neuer aske mee the question how I came in Mat. 13. In the parable of the Sower Christ himselfe giues a ful answer to those impertinent demands he tels vs that the Thiefe sowed the tares in the night time when all were asleepe Dormientibus hominibus and from this parable common reason will foorthwith conclude If all were asleep how could those of the house see him if they did not see him how could they produce him Now as the Thiefe came at vnawares and in the night season when there was none so much as dreamt of him Mat. 24.43 so likewise of this be sure saith the Euangelist if the good man of the house knew at what watch the Thiefe would come he would surely haue watched and then certainly he would haue told the time and the person The doctrine that wee complaine of is a mysterie of Iniquitie Jniquitas sed mystica i. pietatis nomine palliata it is a mysterie cloked with the name of pietie and wee know mysteries are secret and haue close and priuate working they work not openly and publiquely but by decrees leasurably cunningly and warily to auoide discoueries And as Tares sowne in good ground being but a small seed lye long couered and hidde in the earth before they appeare after they appeare they grow to another shape and so multiplie in the seed sowne such is the condition of errors sowed in the Church first it is an opinion broached by some priuat man and happily with a good intention then by addition becomes an error of some one or few which at first is not easily espied or not much regarded afterward it gathereth strength and multiplyeth it selfe into diuers parts and members of the body and so by continuance becomes a knowne errour and then the seruant makes complaint to his Master Sir didst thou not sow good seed in thy field from whence then hath it Tares but which is most obseruable the husbandman did not espie the tares vntill they had almost choked the good corne Wee say therefore that in the Primitiue Church when any heresie did arise that endangered the foundation such as was the heresie of the Arrians of the Pelagians of the Donatists and the like the first Authors were obserued the times were knowne the place was pointed at and forthwith demissarie and testimonicall letters were written which were then in vse and were sent to all the parts and sound members of the Catholique Church by which publique notice the steale-truth was discouered and after publication of his heresie the partie was repressed and excluded from the communion of the whole Church and in this alteration or change of doctrine Bellarmines reason may take place Bellar. lib. 4. cap. 5. that is in euery great and notorious mutation there may be obserued the Author the time and the place the beginnings increasings and resistance made against it but the change of Romish doctrine was otherwise it was like the cokatrise egge along time in the shell before the Cokatrise did appeare it was a secret Apostasie a falling away from the Truth which was caused at the first by an error stole into the Church Sensim sine sensu vnsensible and vnawares and therin appeares the difference betwixt open heresie and secret Apostasie The open heretique visibly and professedly in a time knowne by a person named with a doctrine publiquely professed proclaimes his heresies against all true Catholiques The secret Apostata closely and warily in the time of darknesse when the husbandman is asleepe vnseene and vnawares scattereth his seed the one is easie to bee discouered and knowne both for time and person because he worketh openly in the day the other scarcely to be discouered because hee worketh onely in the night It is an vndeniable truth that some opinions were condemned in the Primitiue Church for erronious and superstitious which now are established for Articles of faith in the Roman Church to giue an instance S. Austin complaines that in his time the rude sort of people were intangled with superstition Noui multos sepulchrorum picturarum adoratores sed illud admoneo vt Catholicae Ecclesiae maledicere desi natis vituperando mores hominum quos ipsa condemnat quos corrigere studet August de Moribus Eccles Cathol lib. 1. cap. 34. euen in the true Church I my selfe saith he know many that are worshippers of Tombes and Pictures whom the Church condemneth and seekes euery day by correction to amend them as vngratious children This holy Father complaines of some people in his daies which became superstitious in worshipping of Images whom the Church did then condemne as corrupters of true Religion the authors of this error hee nameth not the time when it began hee sheweth not notwithstanding we are all eye witnesses that this corruption hath got the vpper hand and that which was then condemned by Saint Austin and the Church for superstition was confirmed foure hundred yeares after by the second Councell of Nice for Catholique doctrine and is now decreed by the Councell of Trent for an Article of faith Hee that gaue first a Primacy of order to Saint Peter did neuer intend a primacy of power to the Pope and yet we see the Pope hath obtained it he that made pictures of Saints for memory for historie for ornament did litle dream that the works of his hands should be worshipped and that worship should bee decreed for an Article of faith and yet we see it is so established in the Church of Rome He that in testimonie of the resurrection and out of humane affection commended the memory of dead soules vnto God did neuer dreame of Purgatorie yet we see Purgatory is become a point of faith and made a gainefull marchandize in the Papall sea He that stirred vp men to charitie and works of pietie did neuer intend to make works copartners with faith in our Iustification and yet wee see this doctrine is stoutly iustified by their Proselites He that instructed the Minister at the time of the Sacraments religiously and carefully to intend that part
with greater deuotion and Cardinall Caietan Ex Pauli doctrinâ habetur quòd melius est ad Ecclesie edificationem orationes publicas quae audiente populo dicuntur dici linguà communi clerici populo quaÌ„ dici Latinè Caiet Com in cap. 14.1 ad Cor. v. 17. who had often performed the publique seruice in an vnknowne tongue in the Church yet contrarie to his practise professeth It is better by Saint Pauls doctrine for the edifying of the Church that publique prayers were made in a vulgar tongue to be vnderstood indifferently by Priests and people then in Latine and Gabriel Biel was so farre from approuing the vocal prayer in an vnknowne tongue Oportet quod vocalis oratio immotescat populo c. Jn Can. Miss lect 62. that on the contrarie hee giues seuen speciall reasons why it should be vnderstood by the people First because it stirreth vp the mind to inward deuotion Secondly it inlightneth the minde Thirdly it causeth a better remembrance of things spoken in the time of prayer Fourthly it keepeth the thoughts from wandring Fifthly It causeth a more full performance of our dutie both in body and soule Sixthly there is a better redundance from the soule to the body by a vehement affection and deuotion Seuenthly it is better for the instruction of our brethren and which is obseruable the Rhemists themselues in their Annotations vpon Saint Pauls Epistle touching prayer in an vnknowne tongue make this confession When a man prayeth in a strange tongue which himselfe vnderstandeth not Rhem. TestaÌ„ in Annot. 1. Cor. 14. it is not so fruitfull for instruction to him as if hee knew particularly what he prayed Looke vpon their worship of Images Image Worship and their owne Erasmus tels vs Tulius It is more safe to remoue Images out of Churches then to pray to them Vt fà cilius est ita tutius quoque omnes Imagines è Templis summouere c. Erasm in Catechesi that the minde may be altogether free from superstition for no man can be free from shew of superstition that is prostrate before an Image and doth looke on it Intentionally and doth speake vnto it and kisse it nay although hee doe but onely pray before an Image and saith Cassander It were better in these times to inuite men to worship the true Image of God in releeuing the poore Cass Consult de Imaginibuâ— then to worship the work of mens hands and withall concludes Their opinion is more sound which say that an Image neither as it is considered in it selfe as wood and stone neither as it is considered in the nature of a signe or representation is to be adored Lastly Merits looke vpon their doctrine of Merits Dangerous saith Bernard is the habitation of those that trust in their owne merits In Psal qui habitat Vbi tuta firmaque infirmis securitas requiâ—â— nisi in vulneribus saluatoru tanto illiâ— securior habito quantò ille potenâ—â—â— est ad saluanduÌ„ Bernard in Canti Cantic Serm. 61. Againe he proclaimes our doctrine for the safest way in the sole confidence of Christs merits Vbi tuta what safe rest or security can the weake soule find but in the wounds of our Sauiour as he is mighty to saue so dwell I there with more safety and Fryer Walden accordeth with the Protestants in the same beleefe Reputo igitur sanioreÌ„ TheologuÌ„ fidelioreÌ„ CatholicuÌ„ Scripturis sacris magis coÌ„cordem qui tale meritum simplicitèr abnegat c. Wald. Tom. 3. de sacramental tit 1. C. 7. I repute him saith he the sounder Diuine and more consonant to the holy Scriptures who doth simply denie such merit and with the qualification of the Apostle confesseth that simply no man meriteth the kingdome of heauen but by the grace of God or will of the giuer as all the former Saints vntill the late Schoolemen and the vniuersall Church hath written and for a Conclusion of this point Cardinall Bellarmine who doth labour and sweate by subtiltie of wit to maintaine merits of condignity and congruity at last confidently resolues For feare of vaine glory Propter incertuudinem propriae iustitiae periculum inanis gloriae iutissimum est c. Bellar. de Iustif lib 5. c. 7. and by reason of the vncertaintie of our workes Tutissimum c. It is the safest way to place all our trust in the onely merits and fauour of God and from these seuerall confessions I may inferre that the Protestant faith is more certaine more safe and sure more comfortable and euery way more profitable then the Romish doctrine by the testimonie of our Aduersaries themselues for we protest against free will against the Communion in one kinde against Priuate Masse against Prayer in an vnknowne tongue against the worship of Images against the doctrine of Merits all which are receiued for principall Articles in the Church of Rome and yet are acknowledged by the Romanists to want that assurance that comfort that benefit that safety for the soules of the faithfull which the Reformed Churches teach and professe in a different doctrine at this day Sect. 12. Our Aduersaries conuicted by the euident Testimonies of the Ancient Fathers either ridiculously elude them or plainely reiect them IT is no wonder that many Romanists are Testes veritatis Witnesses of Gods truth in the bosome of a corrupt Church but it may seeme strange that such men should establish the antiquitie of our doctrine by their own confessions and decline the certainty and safetie of their owne and that it may yet further appeare these are not forced or feyned allegations wrested to an other sense then their owne men deliuered them I will giue you the expresse words and authorities of the Ancient Fathers themselues whereby you shall obserue that the Church of Rome doth seeke to elude all records and reall proofes in Fathers and other learned Authors touching the chiefe points in Controuersie betwixt vs. Chrys in Homil 49. opus inpers in Math. Credibile est authorem fuisse CatholicuÌ„ opus ipsum doctum sed non videtur esse Chrysostomi Bellar. de script Eccles ad au 398. Touching the all-sufficiencie of the Scriptures Saint Chrysostome saith The Church is knowne tantummodò onely by the Scriptures What say the Romanists to this doctrine Bellarmine answers It is probable the Author was a Catholique but it seemes to be none of Chrisostomes Touching the adoration of Saints Saint Austin saith Many are tormented with the diuell who are worshipped by men on earth what say the Romanists to this doctrine Bellarmine answers Respondeo lo cum hunc fortassè non esse Augustini Idem de sanct Beat lib. 1. cap. 9. This place fortassè peraduenture is none of Austins Touching the Popes Supremacie Saint Austin saith August de verb. Domini serm 13. Thou art Peter and vpon the Rocke which thou hast confessed vpon this Rocke which thou hast knowne saying
in our Church viz. that they should neuer teach any thing as matter of faith religiously to be obserued Jn lib. Can. dis Eccles Ang. cap. 6. p. 19. but that which is agreeable to the doctrine of the old and new Testament and collected out of the same doctrine by the ancient Fathers and Catholique Bishops of the Church Let vs ascend higher and looke into former ages and there let vs examine whether these two Sisters agreed in vnitie of doctrine in one and the same house It is reported of Redwald king of the East Saxons Camdens Britannia Eng. pa. 465. that he was the first of all his Nation that was baptized and receiued Christianitie but afterward being seduced by his wife hee had in the selfe same Church saith Bede one Altar for Christs Religion and another for sacrifices vnto diuels Such was the state of the Romane Church especially in the ages after the diuell was let loose there were some that did consecrate themselues and their seruice to the right worship of God alone others to the adorations of Saints and Images there were some that did constantly adore the Creator in his bodily presence in heauen whilst others in the same Church did ignorantly worship the Creature in a consecrated host vpon the Altar and thereupon Michael Cecaenas Generall of the order of Franciscans about 400. yeares past obseruing the different opinions of different members in the same Church complained There were two Churches Mich. Cecaenas contra Tyrannidem Papae the one of the wicked sort flourishing in which the Pope raigned the other of godly good men and this Church he persecuted This learned Friar by his discouerie of two Churches shewes that long since there was a difference in Religion betwixt the two Sisters and thereby he plainly intimates the different estate betwixt Papist and Protestant in the same Church the maior part was subiect to the Pope and that flourished and was visible in the eyes of the world but saith the Franciscan that part consisted of the wicked and consequently was the malignant Church the other part was obscured and persecuted by the Pope but saith he it consisted of the faithfull and true beleeuers and consequently was the true Church I could ascend yet higher and shew that the falling out of the two Sisters was about a husband the one was constant to her first loue Christ Iesus the sole head of her Church the other sought a diuorce from her husband acknowledging the Pope to be the vniuersall head of all Churches but I leaue this to a longer time and a larger Tract Sect. 3. Corruptions both in faith and manners confessed by the members of the Romane Church and yet the reformation denyed by the Pope and why c. IF we looke vpon the latter ages wee shall easily discerne an alteration of Religion by the complaints of Head and members in the same Church Anno 1411. Dixit quòd ipse volebat vacare circa reformationeÌ„ Ecclesiae c. Pope Alexander the fifth in the yeare 1411. promiseth solemnly to intend the Reformation of the Church and for that purpose to assemble the most learned of all Nations yet nothing was performed At the Councell of Senes in the yeare 1423. this proposition of Reformation was reuiued Anno 1423. but withall it was adiourned de die in diem Quaestorum abusus quorum malitia ita quotidie magno fideliuÌ„ scandalo querela deprehenditur vt eorum emendatione spes nulla relicta videatur Concil Trident Sess 21. c. 9. Bin. Cum multa iam siue teÌ„porum vitio siue hominuÌ„ in curia improbitate irrepsisse vi deantur quaeà tanti sacrificij dignitate aliena sunt Concil Trident Sess 22. Decretum de obseruandis euitandis c. and the day of their reformation is not yet come If we come nearer to these times the Councell of Trent in Paul the thirds time complained of Indulgences an Article of the Romane faith That the Popes officers in collectings of mony for those Indulgences gaue a scandall to all faithfull Christians which might seeme to be without all hope of remedy They complained in general that there were many errors and corruptions crept into the Masse by the error of time and wickednesse of men they confesse in particular that Priests for couetousnesse and gaine made contracts and bargaines to say Masses for money in so much it was obserued that the Priest alone said stragling Masses in a corner of the Church for a Tester at the request of him that payed for them Moulin of the Euchar. cap. 21. they confesse that wanton and lasciuious songs were mingled with the Organs and other Church musicke Ab Ecclesijs vero Musicas eas vbi siue organo siue cantu lasciuum aut impurum aliquid miscetur c. Concil Trid. ibid. Agrippa de vanit Scien cap. 18. and this is likewise complained of by their owne Agrippa Hodie c. saith he At this day obsoene and filthie songs haue their intercourse with the Canon of the Masse and as concerning superstitious Ceremonies as namely the certaine number of their candels at their Masses they confessed they were first inuented rather out of superstitious deuotion then true Religion Quorundam vero Missarum candelarum certum numeruÌ„ qui magis à superstitioso cultu quam à vera religione inuentus est omninò ab Ecclesia remoueant Jdem ibid. neither did these men seeke a reformation in manners onely but in the doctrine it selfe they confessed that the Masse wherein the Priest and people did communicate together was more fruitfull Concil Trid. Sess 22. c. 6. Optaret sacro sancta Synodus c. they professed openly and wished vnfainedly that priuate Masse might be restored to the ancient custome and the practise of the Reformed Churches which communicate ioyntly and seuerally with Priests and people together And as concerning Latine Seruice in their Church although the councell did not allow that at all times and in all places it should be celebrated in the vulgar tongue yet they confesse that the Masse doth containe great instruction for the faithfull Etsi Missa magnam coÌ„tineai populi fidelis eruditionem non tamen expedire visum est Patribus vt vulgari lingua passim celebrar tur quamobrem ne oues Christi esuriant neue paruuli panem petant non sit qui frangat ijs Mandat sancta Synodus Pastoribus singulis curaÌ„ animarum gerentibus vt frequentèr inter Mâ—ssaruÌ„ celebrationeÌ„ vel per se vel per alios ex ijs quâ—e in Missa leguntur aliquid exponant at que inter â—â—etera sanctissimi huius sacrifiâ—ij mysterium ali quod declarent Sess 22. c. 8. and therefore say they lest the sheepe of Christ should thirst and the children should craue bread and none should be present to breake it to them Mandat sancta Synodus c. The holy Synod commands
obscure assemblies but in open Churches and generall Congregations of our owne Countrie in the darkest ages long before Luthers daies But obserue the comming of our aduersarie That book which was published in Anselmes daies for instruction and visitation of the sicke the same booke I say both for matter and substance hath of late yeares beene printed at Paris at Collen Ordo Baptizandi cum modo visitandi infirmos Paris anno 1575. Colon. anno 1556. Ven. anno 1575. at Venice whereby not onely the doctrine of merits is ecclipsed but the now Romane faith is discouered to differ from the ancient what therefore can bee expected how these men should iustifie their owne printed Authors Behold the Romane Inquisitors haue carefully prouided by two Expurgatory Indices Quiroga p. 149. Sandoual Roxas anno 1612. that the words of comfort which the Priest was enioyned to pronounce to the sicke person should be all blotted out and although the Inquisitors haue not as yet passed their sentence vpon Aelfricks Homilie Aelfricks Sermon on Easter day printed at London 1623. pag. 7. yet in that Homilie they haue suggested Transubstantiation by two feined miracles contrary to the doctrine of the Eucharist then publiquely taught and farre different from the whole Scope of the Author and the Latine Epistle written by Aelfricke to the Arch-bishop of Yorke is to be seene mangled and razed in a Manuscript in Bennets Colledge in Cambridge as is well obserued by a learned Diuine D. Iames in his corruption of Fathers pag. 55 and I cannot conceiue but it was done by some Romanist because it doth plainely confute the doctrine of Transubstantiation Thus wee see what time and errors hath brought to passe That Protestant faith which in Aelfricks daies was generally receiued in England for Catholique doctrine is now condemned as hereticall by a preuailing faction in the Romane Church and that word of truth which was published in Anselmes daies for the saluation of Priests and people in the English Church is now condemned by an Index Expurgatorius with a Deleatur vpon those sauing words but I say of them as Saint Ambrose sometimes pronounced of the Arrians Ambros orat 1. contr Arrian Transubstātiation They may well blot out our letters but our faith they shall neuer abolish Againe looke vpon their doctrine of Transubstantiation and you shall see how miserably their Church is deuided touching the antiquity and vniuersality of that point of faith some deriue it from the words of Christ others from Christs Benediction before the words were vttered some from the exposition of the Fathers others from the councel of Lateran some from the authoritie of the Scriptures others from the determination of the Church and whereas many other points of the Romish doctrine are pretended to be Apostolicall Traditions as hauing no foundation in the written word it is obserued by learned Du Plessis that the Papists generally maintaine that their Masse is prooued from the Scripture insomuch as in the 28. of Matthew and other places where there is mention made of the Sacrament the ordinarie Glosse doth note with capital letters in the Margent Moru de Miss lib. 1. c. 1. in initio Here is the Institution of the Masse It was the great vaunt of Campian the Iesuite Camp Rat. If the Protestants name the Gospell we ioyne with them the verie words are for vs This is my body this is my bloud and Bellarmine his fellow Iesuite professeth confidently that the words Bellar. de Euch. l. 1. c. 11. This is my bodie are of the essence of the Sacrament and they are operatiue If wee shall further question at what time whether before or after the wordes spoken there is a conuersion of the elements into the bodie and bloud of Christ Aquinas tels vs Vltimum instans prolationis verborum est primum instant in quo est in Sà cramento corpus Christi in toto autemtempore praecedenti est item substantia panis Aqu. par 3. q. 75. art 7. ad 1. that the verie last instance of the deliuerie of those words is the first instance of Christs bodie in the Sacrament but in all the time before there is the substance of bread remaining If these men therfore haue spoken the truth let them beare witnesse of the truth onely let mee tell you they want that vnitie in this point of faith which they appropriate as a speciall marke to their Church and for proofe of this I will proceed to publication of witnesses wherein I will produce no other testimonies but their owne learned Authors and I presume a better proofe then their owne confessions none of them can expect whereby it shall appeare that their grand point of Transubstantiation hath neither foundation in our Scriptures nor certaintie in the Fathers nor vnitie among themselues to conclude it for an Article of beleefe Touching the words of Consecration Salmeron the Iesuite speaking in the person of the Grecians deliuers their opinion in this manner Cham. lib. 6. de Euch. c. 7. When the Benediction of the Lord is not superfluous or vaine neither gaue hee simply bread it followeth when he gaue it the transmutation was made and those wordes This is my body did demonstrate what was contained in the bread Ex Catholicis solus Caietanus in Commentario huius Articuli qui iussu Pij Quinti in Romanâ editione expunctus est docuit seclusa Ecclesiae authoritate verba illa Hoc est corpus meum ad veritatem hanc confirmandā non sufficere Suar. Tom. 3. disp 46. not what was made by them And Swarez the Iesuite ingeniously professeth that Cardinall Caietan in his Commentarie vpon this Article did affirme that those words of Christ This is my body do not of themselues sufficiently prooue Transubstantiation without the supposed authoritie of the Church and therefore by the commandement of Pius Quintus that part of his Commentarie is left out of the Romish Edition Habemus confitentem wee haue a faire confession for a Cardinall and a friendly caueat touching the spunging of his authoritie And that the world may know these men are better friends to our cause then many yet conceiue them I will produce both Cardinals and Bishops and Schoolemen who will testifie with vs that there are no words in Scripture to proue Transubstantiation that those words This is my body are not of the essence of the Sacrament that the ancient Fathers did not beleeue the substance of the Sacramentall bread to be conuerted into Christs reall flesh and lastly that Transubstantiation was not beleeued de Fide as a matter of faith aboue 1000 yeares after Christ And first I will giue you their owne confessions touching the place and proofe of Transubstantiation deriued from the Scriptures Quomodò fit corpus Christi vtrum per cōuersionem alicuius c. Biel in Con. Missae Lect. 40. Gabriel Biel How the body of Christ is in the Sacrament Non
noÌ„ potest nisi plures de eodeÌ„ sacrificio participant quidem hunc antiquum esse Ecclesiae morem c. Cassand de solitarijs Missis but where some people are partakers of the same sacrifice with the Priest and all the best learned doe acknowledge that to haue beene the ancient custome of the Romane Church Innocentius the Third In the Primitiue Church In Primitiua quidem Ecclesia singulis diebus qui celebrationi MissaruÌ„ intererant communicare solebant sed excreseente multitudine c. Innocent 3. lib. 6. Myster Miss c. 5. euery day those that were present at the Sacrament were wont to communicate but the number of the faithfull increasing it was appointed they should communicate onely on the Lords day afterwards by reason this custome was neglected it was ordered that euery Christian should celebrate the Communion thrice euery yeare and at last this remedie was found out that instead of the Communion which was the Misterie of vnity they should greete one another with an holy kisse Res ipsa clamaettam in Graecâ quam Latinâ Ecclesiâ non so lum sacerdotem sacrificaÌ„tem sed reliquos praesbyteros Diaconos nec noÌ„ reliquum plebem aut saltem plebis aliquam partem communicasse quod quomodò cessauerit c Cassand Consult de solit Miss pag. 966. Iohannes Hoffmeisterus The thing it selfe doth speake and cry aloud both in the Greek and Latine Church that not onely the sacrificing Priest but the other Priests and Deacons and the rest of the people or at least some part of the people did communicate together and how this custome ceased it is to be wondred and it is to be indeauoured that this good custome may be restored to the Church Master Harding That others doe commonly forbeare to communicate with the Priest Iewel in cap. of priuate Masse initie is through their owne default and negligence not regarding their owne saluation whereof the godly and carefull Rulers of faithfull people haue since the time of the Primitiue Church alwaies much complained Olim quod etiam nunc Graeci vsurpant ex vno eodemque pane consecrato delibatâ—â— particulae singulu tribuebantur vt melius vnio coniunctio cum Christo atque aepertius significaretur Iustin in 1 Cor. 10. Nunquam expresse legitur à veteribus oblatum Sacrificium sine communione alicuius vel aliquoruÌ„ preter ipsum sacerdotem Bellar. lib. 2. de Missa c. 9. Iustinian In ancient times that which the Greek Church vseth at this day of one loafe of bread consecrated diuers parts were distributed to all that by their Communion their Vnion with Christ might be more plainely expressed Bestarmine Although there is no expresse testimonie amongst the Ancients to testifie that they at any time offered sacrifice without some one or more communicating with the Priest yet it may be gathered by coniectures so that there is no certaine proofe of Antiquity for this point of faith but onely by coniectures as Bellarmine himselfe confesseth Thus you haue heard many of the best learned Romanists witnessing the antiquity of our doctrine and consequently intimating the noueltie of their owne and it seemes the learned Fathers of the Trent Councell were very sensible of that doctrine which the ancient Fathers taught and proclaimed for the right Communion in their Church and thereupon you shall obserue the Councell concludes in that Canon of Priuate Masse with a well wishing to the truth of the Protestant doctrine Concil Trid. cap. 6. can 8. Optaret quidem Sacrosancta Synodus c. The sacred Councel could wâ—sh that the faithful people which stand by would communicate with the Priest not onely in spirituall affection Quod huiuâ— Sanctissimi sacrificij fructus vberior proueniret Concil Jbid. but in Sacramentall participation and the reason is there rendred by the Councell Because it would bee more fruitfull and more profitable for the Receiuer Behold out of the same mouth proceeds cursing and blessing in the first part of the Canon the Councell doth accurse all those that terme Priuate Masses vnlawfull and therefore to be abrogated in the next place they wish they were restored to the ancient custome for the benefit of the Receiuer so that from the particular confessions of many learned Romanists our Communion of Priests and people is adiudged more ancient and from the generall confession of a generall Councell our Communion is concluded to bee more fruitfull Iewel Artit 1. in initio But put the case saith Master Harding that the people might be stirred to such deuotion as to dispose themselues worthily to receiue their housell euery day with the Priest as they did in the Primitiue Church what would these men haue to say Surely if our aduersaries would leaue their Priuate Masse and returne to our Communion I presume these men that is the Protestants would say that the Masse Priests need not then so much complaine of the Noueltie of our doctrine and yet one thing more I will adde and say that if this doctrine were reformed and restored to the Primitiue sincerity from which they confesse to haue digressed yet I say they stand guilty of the like noueltie corruptions in their Articles of their own Creed which haue as much neede of Reformation euen by the Testimonies of the best learned amongst themselues as shall be presented in the next place PARAG. 4. The seuen Sacraments IT is the third Article of the Romane Creed that there be truely and properly seuen Sacraments of the new Law Bulla Pij Quarti Articl 3. instituted by our Lord Iesus Christ and necessarie to the saluation of mankinde This Point of faith was grounded vpon the Authority of the Councell of Plorence and the Councell of Trent the one did insinuate the number of seuen Sacraments Suarez disp 12. Sect. 1. the other did expresly decree it for an Article of faith saith Swarez but because the Romanists relie wholy vpon the Trent Councell it will not bee amisse to examine that Decree and thereby to obserue with what Vnitie and Consent their Proselites haue prosued this doctrine of faith The Councell of Trent hath defined and declared Concil Trid. sess 7 can 1. Ablue firmo cibo piget vngit ordinat vxor Gerson de 7. Sacram. p. 69. If any shall say that all the seuen Sacraments of new Law were not instituted by Christ or that there are more or lesse then seuen viz. Baptisme Confirmation the Eucharist Pennance Extreme Vnction Orders and Matrimonie or that any of these is not truely and properly a Sacrament let him be accursed This Trent Decree is so praeualent with the Church of Rome Quodtestimonium etiam si nullum haberemus aliud deberet sufficere Bellar. de effectis Sacr. l. 2. c. 25 that Bellarmine professeth This testimonie ought to suffice if they had no other And surely it will appeare that other testimonies are scarce and few and therefore it
consent this is a doctrine vnsearchable and past finding out In the meane time I will tender them the performance of my promise which is the confession of their owne learned Doctors in the bosome of their owne Church who are faithfull witnesses in behalfe of our Church and doctrine that the Communion in both kindes had knowne antiquity from Christ and an eminent Visibility in the ancient church that the halfe Communion was so farre from a point of faith that it was not generally receiued in the true Church aboue a thousand yeares after Christ Salmeron We doe ingenuously and openly confesse Salmer Ingenui aperti confitemur morem generalem extitisse communicandi etiam Laicos sub vtraque specie Salmer Tract 35. that it was a great custome for the Lay people to communicate vnder both kinds as it is this day vsed amongst the Graecians and was vsed in times past amongst the Corinthians and in Africa Olim Laici communicabant sub vtráque specie quod tamen antiquatum est Arbor Theosophiae lib. 8. cap. 11. Iohannes Arboreus Antiently the Lay people did communicate vnder both kinds but now it is abolished Thomas Aquinas According to the ancient custome of the Church Secundum antiquae Ecclesiae consuetudinem omnes sicut communicabant corporè ita communicabant sanguine Aquin. in Ioh. 6. all those that were partakers of the Communion of his body were partakers also of the Communion of his blood Ruardus Tapper Deane of Louayne It were more conuenient the Communion were administred vnder both kinds then vnder one alone Habito respectis ad Sacramentum magis consonum est eius institutions c. Cassand sub vtraque specie pag. 1034 for this were more agreeable to the Institution and fulnesse thereof and to the example of Christ and the Fathers of the Primitiue Church Lyra In the 1. of the Corinthians and the eleuenth Fit hic mentio de duplici specie nam in primitiua Ecclesia sic dabatur fidelibus Lyr. in 1 Cor. 1.11 there is mention made of the communion in both kinds for in the Primitiue Church it was giuen in both kinds to the faithfull Fisher the Iesuite Certaine it is that the Primitiue Church did very often and frequently vse the Communion vnder both kinds D. White Fisher in the Chapter of both kinds yea they were bound thereunto by the obligation of custome not diuine precept Alph. Nā olim per multa saeculasic apud omnes Catholicos vsitatum esse ex multorum Sanctorum Scripturis didicimus Alph. de Castro de hâc Controuersiâ Caepit ea consuetudo in Ecclesia Latina c. Greg. de Valent de legit vsu Euchar. cap. 10. Alphonsus de Castro Anciently for many ages the Communion in both kinds was vsed amongst all Catholiques as appeares by the writings of many holy men Gregorie de Valentia The custome of communicating in one kinde began in the Latine Church to bee generally receiued but a little before the Councell of Constance where it was confirmed Satis compertum est Oriētem Christi Ecclesiam hunc vsque diem Occidentalem seu Romanam mille amplius c. Cassand Consult de vtraque specie Cassander It is sufficiently manifest that the Easterne Church of Christ vntill this day and the Romane Church for more then a thousand yeares after Christ did exhibit the Sacrament in both kinds as it is most euident by innumerable testimonies both of Greeke and Latine Fathers Licet Christus post coenam instituerat licet in Primitiua Ecclesià recipitur à fidelibus c. Concil Constam Sess 13 The Councell of Constance Though Christ instituted this Venerable Sacrament vnder both kinds and though in the Primitiue Church this Sacrament was receiued by the faithfull vnder both kinds yet this custome that it should bee receiued by Lay men vnder the kinde of bread onely is to bee held for a Law which may not be refused c. Bellarmine Christ did institute vnder both kinds Christus quidom instituit sub duplici speciè sed non iussit dari omnibus sub duplici Ecclesia autem vetus ministrabat sub duplici speciè quando Christiani c. Bellar. de Euch. lib. 4. cap. 24. but he did not command it to be giuen to all vnder both kinds The ancient Church did administer vnder both kinds when the number of Christians were but few besides all did not receiue in both kinds but the multitude increasing the inconuenience appeared more and more and by degrees the vse of both kinds ceased Thus wee haue heard with our eares and our Aduersaries haue declared vnto vs that our Communion in both kinds was taught by the Fathers in there daies and in the old time before them I hope I shall not neede any supplementall proofe for the antiquity of our doctrine and the Visibility of our Church in this point when they themselues haue giuen so faire an euidence in our behalfe and as concerning the halfe communion which is receiued in the Romane Church for an Article of faith as it wants antiquitie and consent of Fathers by their owne confession so likewise it wants a right foundation in the Scriptures which an article of faith ought to haue and therefore Saint Austins confession shall be my conclusion If wee on an Angell from heauen preach vnto you any thing concerning faith and life besides that you haue receiued in the Legal and Euangelicall Scriptures let him bee acoursed PARAG. 6. Prayer and seruice in a knowne tongue THe Councell of Trent decreed and declared concerning the diuine seruice in an vnknowne tongue that Concil Trid. Sess 22. c. 8. although the Masse doe containe in it great instruction for the common people yet it doth not seeme expedient to the fathers of the Councel that it should be euery where celebrated in the vulgar tongue This decree being past they proceeded to iudgement that whosoeuer shall say he is to be condemned that pronounceth part of the Canon of the Masse Jbid. Can. 9. de Sacrificio Missa and the words of consecration with a lowe voice or that the Masse ought to be celebrated in the vulgar tongue onely let him be accursed Now it is worth the noting the first part of the decree was adiudged by some Trent Bishops to be questionable and doubtful in the construction for say they Histor of Trent lib 6. pag. 577. it seemed a contradiction to declare that that the Masse doth containe much instruction for the faithfull and yet to command that part of seruice to bee vttered with a lowe voice and in an vnknowne tongue This exception it seemes tooke some impression in the Councell for in the same Chapter and in the same Session a dispensation was granted with a Non obstante Notwithstanding the first part of the Decree that Retaining the ancient right to euery Church least the people might hunger and thirst for foode and none be ready
harum rerum mentioneÌ„ sâ—ciant quoniaÌ„ c. Bellar. de Indulg lib. 2. cap. 17. either in Scriptures or the writings of the Ancient Fathers but onely out of Moderne Authors C. Caietan If there could be a certaintie found touching the beginning of Indulgences it would much auaile in searching of the truth but because there can be no certainty found touching the beginning of them there is no authoritie of Scripture or Ancient Fathers Greeke or Latine that bringeth them to our knowledge Bellarmine It is not to bee wondred if we haue not many Ancient Authors which makes mention of Indulgences for many things are contained in the Church onely by vse and custome without writing This learned Cardinall confesseth that many ancient authorities are not to be expected for proofe of this doctrine and this seemes to me a strange thing that an Article of faith should want Antiquity and Vniuersality of Fathers which as they pretend belongs to al points of faith it is strange that a Generall Councell should declare them to bee deriued from Christ and yet they should want ancient Fathers to witnesse Christs doctrine I rather beleeue according to the Article of the Creed that the vse thereof is most wholesome for the people for albeit they are granted onely to draw money from them yet withall the Popes Ministers had this benefit by them they sometimes set them to sale for a small price or game at Tables in a Tauerne Guicciard lib. 13. anno 1520. to redeeme soules out of Purgatory as it is witnessed by their owne Authors The Learned Doctors of of the Trent-Councell were not ignorant of this practise and of much more exercised by Leo the Tenth and others of his Predecessors but they were so farre from beleefe that this point of faith should bee deriued from Christ and his Apostles that Ecchius and Thecel and Prierius for want of Scriptures and Fathers laid their groundworke on the Popes authority and consent of Schoolemen Histor. of Trent lib. 1. p. 6. concluding that the Pope not being able to erre in matters of faith and hauing approoued the doctrine of the Schoolemen and himselfe publishing the Indulgences to all the faithfull it was necessary to beleeue them as an Article of faith I will not say it was a straÌ„ge presumption for a Councell to determine an vncertaine doctrine for a point of faith vpon the Popes infallibilitie and opinion of Schoolemen but I will say it is a senselesse and weake faith that giues assent to that doctrine which wants authority of Scriptures and consent of Fathers It was an ingenuous confession of their owne Cunerus Dolendum simul miranduÌ„ c. It is to bee lamented and admired how some Catholiques doe write of Indulgences so timorously so coldly so diuersly Chamier de satisfacti lib. 24. cap 2. so doubtfully as if their reasons were so farre fetched or so vncertaine that without great difficultie they could not proue them and surely if Cardinall Bellarmine or Cardinall Caietan and the rest could haue found better proofes for this point of faith they would neuer haue confessed that neither Scriptures nor Fathers doe bring them to our knowledge especially since no Article of faith can bee created without the authoritie of scriptures and therfore Saint Austins confession shall be my conclusion for their Article of faith If wee or an Angell from heauen preach vnto you any thing concerning faith and life besides that you haue receiued in the Legall and Euangelicall Scriptures let him bee accursed You haue heard the confessions of our best learned Aduersaries witnessing with vs that the principall points of their Faith and doctrine now taught and professed in the Church of Rome were not knowne to former ages whereby we may easilie discerne how the Church of Rome doth obtrude strange Articles of beleife vpon her Proselites which haue no foundations in the Scriptures and want the vniuersalitie and consent of Fathers and although the Priests and Iesuits are bound by an oath to maintaine the Papacie and thereupon they generaly protest that al the Fathers are on their side and the ignorant people out of an affected ignorance blinde obedience easily condescend to that beleefe yet I say it cannot bee denied that the Popes sworne seruants our sworne enemies there best witnesses and our worst accusers haue testified these things both against themselues and in behalfe of our doctrine howsoeuer they may be excused yet sure I am they are diuided amongst themselues consequently want another speciall marke of their Church which is vnity in points of Faith To take a short reuiew of our Aduersaries confessions touching the doctrine of Merits they haue confessed that our Iustification is by faith and Christ Iesus onely they haue confessed that there is no saluation nor assurance in our owne merits but in the mercie and merits of our alone Sauiour and in this confession they intimate the noueltie and vncertainetie of their owne doctrine and in this likewise they acknowledge the antiquity and visibility of our Church long before Luthers daies Touching TransubstaÌ„tiatioÌ„ they haue confessed there is no expresse place of scripture to proue the word nor the meaning of the word they haue confessed the conuersion of the bread into Christs body Antè LateraneÌ„se Concilium non fuit dogma fides Scotus in 4. sentent c. 11. â—3 was not generally receiued by the Fathers they haue confessed before the Councell of Lateran it was not reeeiued for an Article of beleefe In these confessions they plainely intimate the noueltie and vncertaintie of their owne doctrine and by these likewise they acknowledge the antiquity and Visibility of our Church long before Luthers daies Touching Priuate Masse they confessed it was not vsed in the Ancient Church for say they the communion of Priests and people together was practised by the Fathers In this confession they intimate the Noueltie of their Religion and in this they acknowledge the antiquity and Visibility of our Church long before Luthers daies Touching the Seuen Sacraments they confesse the definite and certaine number of Seuen was vnknowne to Scriptures and Fathers they confesse that some of those Sacraments were not instituted by Christ they confesse that all of them are not true and proper Sacraments of the new Law all which on the contrarie are commanded by their Church to bee beleeued vpon a Curse and in these confessions they argue the Noueltie and vncertaintie of their doctrine and in this they acknowledge the antiquitie and Visibilitie of our Church long before Luthers daies Touching the Communion in one kinde they confessed that it was not practised by the Apostles nor the ancient Church for say they Christ did institute in both kinds and the Primitiue Fathers did continue it in both kinds In this confession they intimate the noueltie and vncertaintie of their owne doctrine in this they acknowledge the antiquitie and visibilitie of our Church long before Luthers dayes Touching
Touching faith and good workes it is Bellarmines confession Bell. de Justif l. 3. c. 6. The Protestants doe not deny but that faith and repentance are requisite that is a liuely faith and an earnest repentance and that without them no man can be iustified Lastly touching Iustification by faith onely it is Bellarmines confession Idem l. 5. c. 7. For feare of vaine glorie and by reason of the vncertaintie of our workes Tutissimum it is the safest way to relie wholly on the mercy of God I begge not of our Aduersaries the points in question betwixt vs but I wonder rather why they should send out such Anathemas and curses against all or any of those that denie their doctrine when as their best learned confesse that many principall points of their owne Religion yea many Articles of faith are neither ancient safe nor Catholike It is not the name of Catholique which they assume that makes good the Catholique doctrine neither is it the opinion of the great learning or the multitude on that side which must out face the truth for our Sauiour Christ doth especially note the members of his body by the name of a Little flocke Feare not little flocke Luk. 12.32 as if the paucitie of true beleeuers were the speciall Caracter of the true Church and as for the learned on that side You see your calling brethren saith the Apostle Not many wise men after the flesh 1. Cor. 1. 26. not many mightie not many noble are called And if our aduersaries list to assume all learning and knowledge vnto themselues I enuie not their great wisedome but I rather admire with wonder and pitie Mat. 11.25 and I thanke thee O Father Lord of heauen and earth because thou hast hid these things from the wise and prudent and hast reuealed them vnto babes And if our aduersaries please to reflect vpon their owne Religion they shall find likewise that the principall markes of the Romane Church were discouered and foretold long since by Christ and his Apostles that it should bee after the working of Sathan with all power and signes and lying wonders and wee know such miracles are the special caracters of the Roman Church The Spirit of God foresaw that their doctrine would consist in forginges not onely of Fathers of Councels of Schoolemen but of daily miracles in their Church and for this deceiueablenesse of vnrighteousnesse because they receiued not the loue of truth that they might be saued their iudgement was foretold and is now accomplished 2. Thess 2.11 God shall send them strong delusions and they shall beleeue lyes I list not to insist vpon such feyned miracles wrought either by their Priests or by their companions for lucre sake Aliquandò in Ecclesia fit maxima deceptio populi in miraculu fictis in Sacerdotibus Nich. Lyra in Dan. ca. 14. It is sufficient that their owne Schoolemen confesse it but I professe with Austin As they were necessarie before the world beleeued to induce it to beleeue so hee that seeketh to be confirmed by wonders now is to be wondred as most of all himselfe in refusing to beleeue what all the world beleeues besides himselfe Sect. 16. Our Aduersaries obiection drawne from the Testimomonies of pretended Martyrs of their Religion answered BVt obserue the cunning and policie of these men they are not contented to claime an interest in all ancient and orthodoxe Authors in behalfe of their Church but they would seeme to confirme the truth of their doctrine by the sufferings of Saints and testimonies of holy Martyrs Camp Rat. 10 Let vs ascend into Heauen by imagination saith Campian and there we shall find such as through martyrdome are as ruddie as the Rose and also such as for their innocencie while they liued do glister as beautifully as the white Lillies there may we see three and thirtie Bishops of Rome which for their faith were immediatly murdered one after another Thou shalt find that they liued here and dyed members of the Catholike Church I confesse the name of Martyrdome carries some shew in honor of the Church of Rome but the truth being weighed in the ballance of sinceritie it will appeare but a braggeful of froth vaine glorie for if those Martyrs and Bishops neither suffered for that faith at the time of their deaths nor in all their liues receiued that faith which is now published with Anathema to all them that beleeue it not surely those Saints and Martyrs will neuer bee found to haue liued and died members of their Church although they died Martyrs in the ancient Romane Church Let vs examine some particulars did euer any Martyr die vpon confidence of his owne merits or dare any Romanist suffer death in iustification of his owne righteousnesse was there any of those three and thirtie Bishops canonized a Saint for his adoration giuen to Images Did euer any Martyr take it vpō his death or dare any Romish priest die vpon this confidence that he hath absolute power to remit sinnes to dispense with oaths to create in the Sacrament the Creator of heauen and earth Did euer any ancient Martyr teach that the Scripture was vnperfect without the helpe of Traditions or dare any Romanist take it vpon his death that all the vnwritten verities now taught and receiued in the Church of Rome are of equall authoritie with the Scripture Did euer any Martyr take it vpon his death or dare any Romish Priest die vpon confidence that the consecrated bread depending vpon the Intention of the Priest is the corporall and reall flesh of Christ It was the case of certaine Masse priests now or lately liuing and in particular of F. Garnet who beeing demanded whether if hee were to consecrate the Sacramēt that morning he should suffer death durst after consecration pronounce openly ouer the Cup B. Andrewes resp ad Apolog Bellar. ◠1 p. 7. If this wine in the Cup whose accidents you see bee not the very bloud of Christ which flowed from his side as he hung vpon the crosse let mee haue no part either in the bloud of Christ or with Christ hereafter F. Garnet as a man perplexed made answer It might iustly bee doubted neither did he conceiue that any one was bound rashly to endanger his saluation by assuming vpon his death that any Indiuiduall Priest at a time certaine did transubstantiat the bread into the bodie of Christ but peraduenture in generall and indefinitely saith he it may bee resolued that Transubstantiation is made Ab aliquo Alicubi Aliquandò By some Priest in some place at sometime And as concerning the Saints and Martyrs of the ancient Church it is vndoubtedly true that they could not die in that faith nor for that Religion which was altogether vnknowne to their Church The doctrine of Priuate Masse the Communion in one kinde the Prayer in an vnknowne tongue the works of Supererogation the peremptorie number of seuen Sacraments the power of
Christ and the rites receiued in the solemne administration of them all I do embrace 4. I admit and receiue all those points touching originall sinne and Iustification which are defined and declared by the Councell of Trent 5. I professe that there is a true proper and propitiatorie sacrifice offered to God in the Masse both for the quicke and the dead and that in the Eucharist the Bread and the Wine are Transubstantiated into the bodie and bloud of Christ 6. I acknowledge that vnder one kind whole and perfect Christ and the true Sacrament is receiued 7. I doe constantly hold that there is Purgatorie and that the soules there detained are helped by the Prayers of the faithfull 8. I hold that the Saints are to bee worshipped and called vpon and that they offer prayers for vs vnto God and that their relickes are to be worshipped 9. I doe resolutely affirme that the Images of Christ and of the Virgin Marie and also of other Saints are to be had and retained and that due honor and veneration is to bee yeelded to them 10. I do hold that the power of Indulgences was left by Christ in the Church and that the vse of them is most wholsome to Christian people 11. I acknowledge the holy Catholike and Apostolicke Romane Church to be the Mother and Mistrisse of all Churches and I promise and sweare true obedience to the Bishop of Rome the successor of Saint Peter the Prince of the Apostles and the Vicar of Iesus Christ 12. I vndoubtedly receiue and professe all other things deliuered defined and declared by the holy Canons and Oecumenicall Councels especially by the holy Synod of Trent c. The ten Commandements 1. I Am thy Lord God The ChristiaÌ„ doctrine coÌ„posed by the ReuereÌ„d Father Iames Ledesma Priest of the societie of Iesus and printed permessu Superiorum An. 1609. 1624. Thou shalt haue no other Gods but me 2. Thou shalt not take the name of God in vaine 3. Remember to sanctifie the holy-dayes 4. Honour thy father and mother 5. Thou shalt not kill 6. Thou shalt not commit adulterie 7. Thou shalt not steale 8. Thou shalt not beare false witnesse 9. Thou shalt not desire thy neighbours wife 10. Thou shalt not desire thy neighbours goods The Contents Sect. 1. THe causelesse bitternesse of the Church of Rome against the Reformed Churches pag. 1 Sect. 2. The occasion of the contention betwixt the Churches originally proceeded from the Romanists by their owne confession p. 10. Sect. 3. Corruptions both in faith and manners confessed by the members of the Romane Church and yet the Reformation denyed by the Pope and why c. p 18 Sect 4. Many learned Romanists conuicted by the euidence of Truth either in part or in whole haue renounced Poperie before their death p. 26. Sect. 5. Worldly policie and profit hinders the Reformation of such things which are altogether inexcusable in themselues p. 35. Sect. 6. The common pretence of our Aduersaries refusing reformation because we cannot assigne the precise time when errors came in Refuted p. 43. Sect. 7. The pedigree of the Romish faith drawne downe from the ancient heretiques and the Protestant faith deriued from Christ and his Apostles p. 59. Sect. 8. The Testimonies of our Aduersaries touching the Antiquitie and vniuersality of the Protestant faith in generall p. 68. Sect. 9. The Testimonies of our Aduersaries touching the Protestant and the Roman faith in these particular paragraphes 1. Iustification by faith onely p. 80. 2. The Sacrament of the Lords Supper and the doctrine of Transubstantiation p 86. 3. Priuate Masse p 116. 4. Seuen Sacraments p 132. 5. Communion in both kinds p. 164. 6. Prayer and Seruice in a known tongue p. 175 7. Worship of Images p. 189. 8. Indulgences p. 211. Sect 10. The Testimonies of our Aduersaries touching the infallible certaintie of the Protestant faith and the vncertaintie of the Romish p. 233. Sect. 11. The Testimonies of our Aduersaries touching the greater safety comfort and benefit of the soule in the Protestant faith then in the Romish pag. 249. Sect. 12. Our Aduersaries conuicted by the euident Testimonies of the ancient Fathers either ridiculously elude them or plainly reiect them p 263. Sect. 13. Our Aduersaries conuinced of a bad cause and an euill conscience by razing of our Records and clipping their owne Authors tongues p. 272. Sect. 14. Our Aduersaries conuicted of their defence of a desperate cause by their blasphemous exception against the Scripture it selfe 278. Sect. 15. Our chiefest Aduersarie Cardinall Bellarmine testifies the truth of our doctrine in the principall points of controuersie betwixt vs. p 287. Sect. 16. Our Aduersaries obiection drawne from the Testimonies of pretended Martyrs of their Religion Answered p 295. Sect. 17. Our Aduersaries common obiection drawne from the charitable opinion of Protestants touching the saluation of professed Romanists liuing and dying in their Church Answered p. 303. Sect. 18. Prouing according to the Title of the booke by the confession of all sides that the Protestants Religion is safer because in all positiue points of doctrine the Romanists themselues agree with vs but in their additions they stand single by themselues p 315. The safe Way Sect. 1. The causlesse bitternesse of the Church of Rome against the Reformed Churches WE reade in the Ecclesiastical History when the ancient Christians at Antioch fell at variance amongst themselues Theodoret sought by a fauourable report to allay the bitternesse of their Contention with these words Both parts make one and the same Confession of their faith Theod. lib 3. Hist. Eccles cap. 4. For both maintaine the Creed of the Nicene Councell The beautifull and sacred name of Truth speakes peace to all and that louely name of Peace giues that sweet counsell to all Christians which Abraham gaue to Lot Gen 13.8 Let there be no strife betwixt me and thee for wee be brethren If the Church of Rome had loued Truth and Peace without doubt the common bond of Christianity and the Creed which is the generall Cognizance of our faith would haue incited them to the like fauourable construction of the Controuersies of this age and the rather because their owne learned Cardinall professeth Bellar de Verbo Dei l. 4. c. 11. PrimuÌ„ Nota Secundò That the Apostles neuer propounded as Common Articles of faith other things then the Articles of the Apostles Creed the ten Commandements some few of the SacrameÌ„ts because saith he these things are simply necessarie and profitable for all men the rest are such as a man may be saued without them But such is the nature of the malignant Church and for that cause the Church of Rome is rightly deciphered by that name that instead of qualifying the vnquenchable broyles and intirely preseruing the seamelesse garment of Christ Camp 1. Rat. Jewel Harding pa. 222. 178. shee â—â—rmes vs Heretiques hellâ—ounds of Swinglius Luthers whelpes Turkish Hugenots damned
of Gods seruice in the time of the ministration did little dreame that the Ministers intention should make good or make voide all the seuen Sacraments and yet we see this is the Tenet of the Romish doctrine The intention no doubt of many opinions in the first founders was good Ferus Annot in Iud. Câ— 8. Colon. 1571 Duplex c. Exemplo sint sesta ceremoniae Imagines Missa Monasteria c. Nihil hominis eâ intentione institutum fuit quâ nunc habeÌ„tur c. but the application is now amisse for the housholder made good Lawes but the enemy added a Glosse There was a double sinne in Gedeon saith Ferus both in that hee made an Ephod contrary to the word of God and in that seeing the abuse thereof hee tooke it not away now who seeth not that the like happeneth to the Church How many things did the Saints ordaine with a good intent which we see at this day changed partly by abuse and partly by superstition The Feasts Ceremonies Images Masses Monasteries and the like none of them were instituted in that sort at first as now they are vsed and yet we Gedeons hold our peace they take not away the abuse they take not away the superstitions This complainant was a Friar and a member of the Romane Church he tels vs that Masses and Monasteries and Images are all different from the meaning of the first founders yet neuer tels vs of the times nor Authors that first changed them Now if the Reformed Churches should haue declined a reformation because they could not assigne the time and Authors of those errours who seeth not but they had fallen into the sinne of Gedeon who in seeing the abuse tooke it not away Nay more those Romanists which made great search and inquirie to know the time and Authors of their errors although they professe they cannot precisely set downe their first beginnings yet ingeniously confesse an alteration of diuers Tenets in their own Church Marius de Schism Concil part 3. ca. vlt. The restraine of Priests marriage to say precisely when it came in saith Marius I cannot tell although I haue most diligently enquired after it Concerning Prayer in an vnknowne tongue Mirumin hac re quam Ecclesiae mutata sit consuetudo Eras in 1. Cor. 14. It is to bee wondred how the Church is altered in this point saith Erasmus but the precise time he cannot tell The Communion in one kinde when it got first footing in the Church Greg. de Val. de legit vsu Euchar. c. 10. Minime constat it doth not appeare saith Gregorie de Valen. Now if these men could haue prooued their doctrine originally from the Scriptuâ—es they should not haue needed to inquire of vs for the first Authors of their doctrine for I am confident beyond all beliefe if forbidding of Marriage had beene the doctrine of Christ which S. Paul termeth the doctrine of diuels 1. Tim. 4.1 If Prayer in an vnknowne tongue had beene taught and commended by the Apostle Saint Paul as on the contrary it was forbidden and condemned in his first Epistle to the Corinthians If the Communion in one kind had beene instituted by Christ as the contrary was to wit in both kinds If these points I say had beene deriued from the word of God or had they alwayes beene receiued as Apostolique Traditions in the Church the beginning and the Author of their Tenets had beene easily knowne and then they might haue beene published out of certaine knowledge both for time and person and as touching this and the rest of straw and stubble which the Church hath added to her building it is manifest by the Testimonies of our aduersaries that there was a knowne time when those Tenets were not certainely knowne and generally receiued in the Romane Church The Marriage of Priests was not altogether forbidden till the time of Gregorie the seuenth saith Polidore and this was aboue a thousand yeares after Christ The number of seuen Sacraments was not expresly defined till the dayes of Peter Lombard saith Cassander and this was 1140. yeares after Christ Bellar. de Euch. lib. 3. cap. 23. The doctrine of Transubstantiation was not receiued for a point of faith till the Councell of Lateran saith Scotus and this was aboue 1200. yeares after Christ The power of Indulgences extended to soules in Purgatorie was first decreed by Boniface the eighth saith Agrippa and this was 1300. yeares after Christ The Communion in one kind began to be generally receiued but a little before the Councell of Constance saith Gregorio de Valentia and this was almost 1400. yeares after Christ Sect. 7. The Pedegree of the Romish faith drawne downe from the ancient Heretiques and the Protestant faith deriued from Christ and his Apostles BVt since these men are so inquisitiue to know of vs the first Authors of their Religion I wil tel them of their Predecessors and giue them a short Pedegree both of their Romane faith and our Protestant doctrine that it may appeare from whom they and we are lineally descended and first touching the succession in person and doctrine I will examine it Ordine retrogrado and ascend vpward Latin Seruice Latin seruice and prayer in a strange tongue came into the Church by Pope Vitalian saith Wolphius and this was about the yeare 666. Wolphius Lect. Memorab Centenarius septim p. 189. if we ascend higher the Heretiques Osseni taught in the first ages There was no need to make a prayer in a knowne tongue Epiph. heres 19. saith Epiphanius If you will ascend to the Apostles time and claime Antiquitie in the highest degree there were certaine Iewes saith Ambrose amongst the Grecians â—s namely Ambr. Epist. 1. ad Cor. c. 14. the Corinthians who did celebrate the diuine Seruice and the Sacrament sometimes in the Syriacke and most commonly in the Hebrew tongue which the common people vnderstood not For which cause Saint Paul wrote that whole Chapter of the foureteenth to the first of the Corinthians which is wholly and flatly deliuered against the Prayer and Seruice in an vnknowne tongue Here you haue the Romish succession in doctrine person deriued froÌ„ Iewes Heretiques here is our Protestant doctrine deriued from S. Paul the Apostle Pray with the spirit Pray with the vnderstanding also The doctrine of Transubstantiation was first decreed at the Councell of Lateran TransubstaÌ„tiation about foure hundred yeares agoe if we ascend higher it was set afoot by Damascen and Epiphanius for bringing in the worship of Images at the Councell of Nice If we looke further it was practised by the Helcesaitae Helcesaitae duplicem Christum faciunt alium suprà alium infrà Theodoret which feined a twofold Christ one in heauen another in earth like the Masse Priests who admit one body with all his dimensians and properties in heauen another body in the Sacrament which hath no properties of a true body If we
looke higher it was deliuered by Marcus the Heretique who by his inuocation ouer the Sacramentall Cup Ireneus li. 1. c. 9. caused the wine to appeare like bloud if you will looke into the Apostles time the first Authors were those disciples that beleeued the grosse and carnal eating of Christs flesh which murmured against him and forsooke him Here is their succession in doctrine and person deriued from Idolators from heretiques from Capernaites Here is our faith deliuered at the same time by Christ himself Ioh. 6. The words I speake are spirit and life The Popes Supremacie was confirmed at the Councell of Trent The Supremacie and the Councell of Lateran if we ascend higher it was first granted by Phocas the bloudy Emperour to the Bishop of Constantinople 600. years after Christ Vrspergensis in Phocas fol. 149. if they claime Antiquitie from the time of the Apostles the Gentiles were their first founders and benefactors For saith Christ the Kings of the Gentiles exercise Lordship ouer them Luk. 22.25 and they that exercise authoritie vpon them are called benefactors Here is their succession in doctrine and person deriued from bloud-suckers and Gentiles in vsurping right ouer Kings and kingdomes in things spirituall in things temporall here is our receiued doctrine from Christ himselfe Mat. 20 26.27 Whosoeuer will be great among you let him bee your Master and whosoeuer wil be chiefe among you let him be your seruant Worship of Images The worship of Images was decreed at the second Councell of Nice almost 800. yeares after Christ but if you claime Antiquitie because it is a point of faith Jraeneus lib. 1. cap. 23.24 Iraeneus tels vs the Basilidians and Carporatians in the Primitiue times did worship Images and professed they had the Image of Christ made by Pilate Here is their succession in doctrine and person deriued from the heretiques Basilides and Carporates here is ours deriued from the doctrine of Saint Paul Rom. 12.3 from the lesson giuen by Saint Iohn 1. Ioh. 5.21 and from the mouth of God himselfe Deu. 4.15.16 Thou shalt not make to thy selfe any grauen Image c. The Communion in one kinde was decreed at the Councell of Constance aboue 1400. yeares after Christ The CoÌ„munion in one kind yet if you stand vpon Antiquitie because it is an Article of faith Leo Serm. 4. de Quadrages Pope Leo tels you the Manichees a sort of heretiques in his time vsed the Sacrament in one kinde viz. in bread onely if you ascend to the time of the Apostles the Nazarites saith Bellarmine had made a vow not to drinke wine Non est credibile Nazareos contrà votum suum bibisse decalice nec tameÌ„ credibile est eos omninó à communione abstinuisse Bellar. Apolog contr praefat Regis monitorium B Andr. c. 8. fol. 188. and therefore in all likelyhood they tooke Sacrament in bread onely here then is their succession in person and doctrine deriued from Nazarites and heretiques here is our doctrine taught by Christ himselfe and so commended to our Church Mat. 26.27 Drinke ye all of this Againe looke vpon their Inuocation of Saints and Angels August ad quod vult Deum c. 39. and you shall finde their founders were the heretiques Angelici Looke vpon their doctrine of merits and works of Supererrogation Isid Etym. li. 8. cap. de hâ—eres Christ and you shall see their first Authors were the Cathari the Puritans Looke vpon their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their worship giuen to the blessed Virgin and you shall discerne the Collyridian heretiques which Epiphanius termes Idolators were their first leaders Epiph. heres 79. Looke vpon their restraint of Priests Marriage and you shall obserue that the heretique Tatianus and the Maniches were their Predecessors Epiph. heres 46. and forbad Marriage in Sacerdotibus in their Priests These and the like errors taught in the Church of Rome either lineally descended from the aforesaid heretiques or at leastwise haue neere affiâ—itie with their adulterate issue And if I haue failed in calculating the right natiuitie of their ancient doctrine yet sure I am they are vtterly destitute of a right succession in person and doctrine from the Apostles and the ancient Fathers of the Primitiue Church as shall appeare by many testimonies of the best learned amongst themselues Sect. 8. The Testimonies of our Aduersaries touching the Antiquitie and vniuersalitie of the Protestant faith in generall IN the meane time I will call the Church of Rome for a witnesse to our cause and if she do not plainly confesse the Antiquitie of our Tenets and the Noueltie of her owne If she herselfe do not proclaime the vniuersalitie of our faith if she do not confesse that we are both in the more certaine and safer way in the Protestant Church I will neither refuse the name nor the punishment due to heresie He therfore that shall question vs where our Church was before Luther let him looke backe into the Primitiue Church nay let him but looke into the bosome of the present Romane Church and there he shall find and confesse that if euer Antiquitie and Vniuersality were marks of the true Church of right and necessitie they must belong to ours The Creede of the Apostles Nicene Councell Athanasius Piuâ— the fourth Looke into the foure Creedes which the Church of Rome professeth and you shall finde three of those Creeds are taught and beleeued in our Church and these by our aduersaries confession were instituted by the Apostles and the Fathers of the Primitiue Church not created by Luther Looke into the seauen Sacraments which the Church of Rome holdeth and you shall acknowledge that two of those Sacraments are professed by vs and these by our aduersaries confession were instituted by Christ not broached by Luther Looke into the Canon of our Bible and you shall obserue that 22. books of Canonicall Scripture which our Church alloweth were vniuersally receiued in all ages and are approued at this day by the Church of Rome for Canonical Scripture not deuised by Luther Looke into the first seuen generall Councels and you â—hall confesse that the first 4. generall Councels are ratiâ—ed by our Church and Acts of Parliament Eliz. 1. not called by Luther Looke into the Traditions of the Church and you shal see and confesse that all the Apostolicall Traditions which were vniuersally receiued and which the Church of Rome confesseth at this day to bee Apostolicall are descended from the Apostles to vs not deriued from Luther Looke into our booke of Common Prayer and compare it with the ancient Lyturgies and it will appeare the same formes of Prayer for substance were read and published in a known tongue in the ancient Churches not broached by Luther Looke into the ordination calling of Pastors and it will appeare that the same essentiall forme of ordination which at this day is practised in our Church
the Euangelists tell vs Mat. 26. Marke 14. Luke 22. Christ tooke bread and when he had giuen thankes he brake it and gaue it to his Disciples he tooke bread that he might breake it he brake it that he might giue it hee gaue it that they should eate and so Christs words declare which are both plurall and spoken to others Take yee eate yee not singular or to himselfe alone as if the whole course of Christs actions and speeches stood in deliuering the Sacrament vnto others After Christs Passion the Apostle Saint Paul giues this charge to the Corinthians 1 Cor. 11. â— Be yee followers of mee euen as I also am of Christ And in the same Chapter he shewes wherin they should imitate Christ This was spoken of the Sacrament Aug. Epist. 118. When yee come together to eate the Lords Supper tarrie one for another that yee come not together into condemnation as if he had foretold by the Spirit of Prophecie the doctrine of these times he puts the question forcibly to the Masse Priests 1 Cor. 10. The Cup of blessing which we blesse is it not the Communion of the blood of Christ Post hoc dicitur communio quae appellatur vt omnes communicemus vel dicitur communio quia in Primitiuâ Ecclesia populus communicabat quolibet die Hugo Cardin. in speculo Ecclesiae as if hee had said therefore it is called a Communion because it is a common Vnion of Priests and people otherwise saith Hugo it is called a Communion for that the people in the Primitiue Church did Communicate euery day together Looke vpon the ancient Councells in the Romane Church and they are witnesses of our doctine without exception It was ordained by the Councell at Nantz that no Priest should presume to celebrate the solemnities of the Masse alone Concil Nanetense cap. 30. Cassand p. 83. for saith they to whom doth the Priest say the Lord be with you and lift vp your hearts and wee giue thankes vnto the Lord when there is none to make answer or whom doth hee inuite to pray with him when he saith let vs pray being none to pray with him therefore let this ridiculous superstition bee banished from the Cloysters of Monkes Pope Innocent the Third about 400 yeares agoe obseruing this decree could not acord with the Masses of his times wherein the Priest alone did partake of the Altar deuised this answer to make good their new doctrine Pie credenduÌ„ est quod Angeli Dei comites assistaÌ„t orantibus secundum illud Propheticum In conspectu Angelorum psallam tibi An liure des Mistres ch 25. we must piously beleeue that the Angels accompanie them that pray according to the saying of the Prophet I will sing Psalmes to thee in the presence of the Angells and Bellarmine rightly obseruing it would be thought a mockery for the Priests to say As many of vs as haue receiued of the Sacrament when as none but the Priest alone did receiue renders the meaning of those sayings with this conceit Bellar. de Missa lib. 2. cap. 10. Those wordes were spoken both for the present Communicants if any were present and also for those who did Communicate else-where Concil Nanetense c. 38. Concil Antioch can 21. Dionys eccl hierar cap. 3. Inst Apol. 2. Theod. in 1 Cor. 11. Haymo in 1 Cor. 11. Chrysost homil 27. Cochleus CuÌ„ ille communicandi mos non amplius apud nos obseruetur non minus Laicorum quam sacerdotum desidia negligentia inuenit introduxit Spiritus Sanctus pium huius negligentiae supplementum per Missarum quam soli sacerdotes peragunt frequentationem Cochl de Sacrificio Missae contrà Musculum Cass Lyturg. 35. pag. 86. so that sometimes the Angels sometimes the absent doe supply the roome of those that should bee present It were no hard matter to cite the Ancient Fathers for the Visibilitie of our Church in this point of doctrine but our aduersaries shall saue me the labour in that kinde wherein you shall heare them make their owne confession that their priuate Masse was altogether vnkowne to the Primitiue Church in the best and first ages Cochleus Antiently all the Priests and people did Communicate together as appeareth by the Canons of the Apostles and writings of ancient Fathers but now since the order of Communicating together hath ceased by the negligence of Priests and Pastors In Primitiua Ecclesiâ omnes qui celebrationi MissaruÌ„ intererant singulis diebus communicare solebant eo quod Apostoli omnes de calice bibuÌ„t Domino dicente Bibbite ex hoc omnes Offerebant enim magnum panem omnibus sufficientem quod adhuc Graeci seruare dicuÌ„tur Durand Rat. 4. cap. 53 Antiquitus in vsis Ecclesiae non fuisse viz cum nullâ—e Missae sine Collecta hoc est coetâ— aliquo vnâ offerentiuÌ„ Sacramenta participantiuÌ„ agereÌ„tur c Odo in exposit Canonis the Holy Ghost hath taught vs a remedie against their slothfulnesse in celebrating of Priuate Masse Durandus Mimatensis In the Primitiue Church all that were present at the Celebration of the Masse did euery day communicate because all the Apostles did drinke of the Cup according to Christs command Drinke yee all of this and their oblation was a great loafe sufficient for all which the Grecians are said to continue to this day Odo Cameracensis In the Primitiue Church they neuer had Masses without the Conuention of the people to Communicate together afterwards it grew to a custome in the Church to haue Priuate and solitary Masses especially in Cloysters Olim in Primitiuâ Ecclesià singulis diebus qui Canoni Misse intererant solitos fuisse communicare sed postea c. Bethel in Explicat Canonis c. 50 Dicitur communio quià in Primitiuâ Ecclesiâ populus comunicabat quolibet die Hugo in speculo Ecclesiae Initio nasceÌ„tis Ecclesiae Christiani qui celebrationi Misse aderant post acceptum panem communicare solebaÌ„t Durand de ritibus c. 58 ScienduÌ„ iuxta antiquos Patres quod soli communicantes diuinis mysterijs interesse consueuerint c. Microlog de eccles obseruat Belethus Wee must know for certaine that in the Primitiue Church al those that were daily to bee present at the Canon of the Masse were wont to communicate Hugo Cardinalis It is therefore called a Communion because the people in the Primitiue Church did communicate euery day together Durandus Tholosanus In the Infancie of the Church the Christians which were present at the celebration of the misteries after the blessing were wont to communicate Micrologus We must know according to the ancient Fathers that the Communicants onely were wont to bee present at the Mysteries and therefore before the Communion the Catechumens and Penitents which were not prepared to Communicate were commanded to depart Cassander It cannot bee said properly to bee a Communion Propriè communio dici
Legall and Euangelicall Scriptures let him bee accursed PARAG. 8. Indulgences IT is the Tenth Article of the Romane Creed I must firmely auouch that the power of Indulgences was left by Christ to the Church and I affirme the vse thereof to be most wholesome for Christs people This doctrine was proclaimed by the Councell of Trent Cum Potestas conferendi Jndulgenti as à Christo Ecclesiae concessa sit atque huiusmodi potestatem sibi tradita c. Concil Tridenâ— Sess 25. DecretuÌ„ de Jndulgentijs where it was likewise declared that whereas Christ did leaue Indulgences to the Church and the Church did vse that diuine power so granted in ancient times therefore the sacred Councell doth teach and command them to bee retained in the Church and condemne all them with a curse which either terme them vnprofitable or denie the Churches authority to grant them A reason no doubt sufficient for the Church of Rome to grant them and to lay Anathema vpon all such as shall denie them since Christ did first ordaine them and the Ancient Fathers did exercise that power committed to them by Christ but when we come to examination of Witnesses notwithstanding the Popes Creed and the Councels Decree it will bee found that neither Christ nor the Primitiue Fathers euer knew much lesse exercised such pardons and Indulgences as are now daily practised in the Church of Rome In the Primitiue Church when the Christians had committed any capitall and heinous offence for feare of persecution either in deniall of their faith or in sacrificing vnto Idols the parties were inioyned a seuere and long Penance the rigour of this punishment the Bishops and Pastors of their seuerall congregations had power if they saw cause to mitigate at their discretion which mitigation or relaxation of punishment was called by the name of Pardon or Indulgence This doctrine was deriued from Saint Paul who released the incestuous Corinthian from the bond of excommunication vpon his humiliation and serious repentance and writes vnto the Corinthians that they should doe the like and receiue him againe to their communion least he should be swallowed vp with immoderate griefe and this manner of Indulgence was ancient and continued long in the Church and of this there is no question Indulgentia propriè est absolutio Iudiciaria annexam habens solutionem ex Thesauro Bellâ—â—de Jndulg lib. 1. cap 5. The Indulgence in the Romane Church is an absolution from the guilt of temporall punishment by the application of the merits of Christ and his Saints which merits are termed Thesaurus Ecclesiae the Treasurie of the Church and this common Treasury of satisfactions is applyed to dead soules burning in Purgatory Thus Indulgences which were first vsed for mirigation of punishments are now reduced to priuate satisfactions and that which was formerly left to the discretion of euery Bishop in his owne Dyoces to dispense with summum Ius the extremity of the Law is now transferred wholy to the power and authority of the Pope nor that onely for some few yeares imprisonment in this life but for thousands of yeares in Purgatory after death insomuch that whosoeuer in the state of Grace shall say seuen prayers before the Crucifix Horae beatae Maria Virg secundum vsum sacruÌ„ and seuen Pater-Nosters and seuen Aue-Maries shall attaine six and fiftie thousand yeares of pardon fourteene thousand granted by Saint Gregory fourteene thousand by Nicholas the First and eight and twenty thousand by Sixtus the Fourth These and the like Indulgences were trained vp in the Schoole of Demetrius which brought no small benefit to the Pope and Clergie and therefore their owne Schoolemen Greg. de Valent cap. 2. Gregorie de Valentia termes them but a kinde of godly deceit wherewith the Church doth drawe men vnto some kinde of actions of deuotion euen as a Father when he moueth a little childe to runne promiseth him an apple which notwithstanding he doth not giue him But I will proceede to the publication of Witnesses whereby it shall appeare by the euidence of their owne Learned men that this point of faith hath no more Antiquity and consent of Fathers and Schoolemen in the Romane Church then the Articles before confessed De Jndulgentijs pauca dici possunt per certitudinem quia nec scriptura expresse de ijs loquitur sancti etiam Ambrosius Hilarius c. minime loquutur de Indulgentijs Durand 49. Sentent dist 20. q. 3. Indulgentiae authoritate Scripturae no innoture nobis sed authoritate Ecclesiae Romanae Romanorum Pontificum quae maior est authoritas Prier contr Luth. pro Indulg Difficile est modum Jndulgentiarum fundare authenticè in Scriptura Sacra c. Maior 4. d. 2. q 3. Durand Little can bee said of any certainty or as vndoubtedly true of Indulgences and pardons seeing the Scriptures speake not expressely of them neither the Fathers as Augustine Hillarie Ambrose Hierome c. Siluester Prierias Pardon 's are not knowne to vs by the authority of the Scriptures but by the authority of the Church of Rome and the Popes which is greater then the authoritie of the Scriptures Maior It is hard to ground the manner of Indulgences authentically in Scriptures in token of which the three first Doctors of the Church haue spoken but little Roffensis Bishop of Rochester It is not sufficiently manifest from whom Indulgâ—nces had their Originall Roffens Quamdiis nulla fuerat de Purgatorio cura nemo quaesiuâ— Indulgentias nam ex illo pendet omnit Indulgentiarum aesti matio caeperunt igitur Indulgentiae postquam ad Purgatorij cruciatus aliquaÌ„dò trepidatum erat Roffens art 18. contrà Lutherum Of Purgatorie there is very little or no mention amongst the ancient Fathers but after Purgatorie began to terrifie the world and after a while men had trembled at the torments thereof Indulgences began to be in request as long as Purgatorie was not cared for there was no man sought for Pardons for the whole price of pardons hangeth on Purgatory take away Purgatory and what shall we neede of Pardons harum vsus in Ecclesia serò receptus Alph. contr heres 8. verbo Jndulgentia Alphonsus a Castro There is nothing in Scripture lesse opened or whereof the Ancient Fathers haue lesse written then of Indulgences and it seemes the vse of them came but lately into the Church Antoninus There is not any expresse testimonie for proofe of Indulgences De Indulgentijs nâ—l expressè habemus in sacra Scriptura nec etiam c. Anton. part 1. ut 10 cap. 3. in principio De ortu JndulgentiaruÌ„ si certitudo habere possit veritatis indagandae opeÌ„ ferret verum quia nullâ—e Scripturae Sacra nulla priscorum Doctorum Graecorum aut LatinoruÌ„ authoritas Scripta haec ad nostram de duxit notiâ—iam Caiet opus 15. c. 1. Neque mirum videri debet si authores anti quiores non multos habemur qui
August de Bapt. cont Donat. c. 3. but it is vncertaine whether Traditions and vnwritten verities deliuered from hand to hand hauing no foundation in the Scriptures do not varie from their first institution Sect. 11. The testimonies of our Aduersaries touching the greater safety comfort and benefit of the soule in the Protestant faith then in the Romish FRom the certaine way I will proceed to the safer way wherein it shall appeare that as our doctrine is more Catholique more stable and certaine so likewise it is more profitable more safe and fruitfull or to vse their owne phrase of greater merit euen by the testimonies of their best learned amongst themselues Looke vpon the all-sufficiencie of the Scriptures All those things are written by the Apostles saith Bellarmine which are necessarie for all men Bell. de verbo Dei noÌ„ scripto l. 4 c. 11. and which the Apostles preached generally vnto all And although this Cardinall will allow the word of God to be but a partiall not a total rule yet De verbo Dei lib. 1. cap. 2. saith he Regula credendi certissima tutissimaque est The Scripture is a most certaine and most safe rule of beleeuing So that it is a safer way to relye wholly vpon the word of God that cannot erre then vpon the Pope or Church which is the authoritie of man and may erre It is a safer way to adore Christ Iesus sitting at the right hand of the Father then to adore the sacramentall bread which depends vpon the intention of the Priest and may faile It is a safer way and wee liue more in safetie saith Austin if we giue all vnto God rather then if we commit our selues partly to ourselues and partly vnto God we will but it is God that worketh in vs to worke according to his good pleasure this is behoofefull for vs both to beleeue and to speake this is a godly this is a true doctrine that our confession may bee humble and lowly and that God may haue the whole Looke vpon the Communion in both kinds The Communion in both kinds and the Deane of Louaine will tell vs Cassand sub vtraque specie It were better the Communion were administred in both kinds in respect of the perfection thereof for it were more agreeable to Christs institution and it best agrees with the corporall feeding which is both in bread and drinke And saith Vasques Probabilior sententia seÌ„per mihi visa est eorum qui dicunt maiorem frugem gratiae ex vtraque c. Chamier de Euchar. l. 9. ca. 10. Cass ab vtráque specie Their opinion seemeth to vs more probable who say that greater fruits of grace are reaped by the Communion in both kinds then in one And saith Cassander Although the Communion in both kinds be not simply necessarie nor contrary to Christs precept yet it is much to bee preferred before the Communion in one kinde And their owne Schooleman Alexander â—b Hales professeth Though the order of receiuing in one kinde be sufficient Illa tamen quae est sub duabus est maioru meriti Alexand. Hal. in 4. Sentent q. 53 membr 1. yet the other of both kindes is of greater merit of greater fulnesse and power Priuate Masse Look vpon priuate Masse and it will appeare by a generall confession that the Communion of Priests and people together quod huius sanctissimi sacrificij vberior fructus proveniret c. is more safe and profitable then priuate Masse It is the confession of their great and generall Councel of Trent Concil Trid. Cap. 6. Can. 8. Optaret quidem c. The Councel could wish the people would communicate together with the Priest because it would be more fruitful more profitable the like confession is made by Mr. Harding Iewel Artic. 1. in Priuate Masse I denie not saith he but that it is more commendable and more godly on the Churches part Bellar. Quia Missae celebratio no solum ad sacrificium Deo offerenduÌ„ sed etiam ad populum nutriendum spirituali populo ordinatur proptereà ex hac parte negari non potest quin sit magiâ— perfecta legitima Mâ—sâ—a vbi communiâ—â—stes adsunâ— quam vbi desunt if many well disposed and examined would be partakers of the blessed Sacrament with the Priest and lastly Bellarmine himselfe is forced to confesse Because the celebration of the Masse is ordained not onely to offer Sacrifice to God but also the spirituall foode to the people therfore it cannot be denied Bellar. de Missa lib. 2. c. 10. that it is a more perfect and lawfull Masse where the Communicants are present then wherein the Priuate Masse the Priest alone receiueth Priests Marriage Looke vpon the Marriage of our Ministers and it will appeare by their owne confessions that it is the safer way to liue chastly in matrimony then by a single life to hazard their soules by Incontinencie In gestis Concil Basil lib. 2. Credo pro bo no salute animarum statutum vt non volentes continere possint contrahere quia experientia docente contrarios prorsus effectus sequitur Panor de Cleric Coning cap. cum Olim. It was the opinion of Aeneas Syluius afterwards Pope Pius Perhaps it were not the worst that many Priests were married for by that meanes many might be saued in married Priest-hood which now in barren Priest-hood are damned and Panormitan a great Canonist was sensible of the dangers that accompanied a single life and therupon resolues It were good and behoofefull for the soules of many if Priests might marrie because we finde by experience the Law of single life hath brought forth contrarie effects Cass de Celib Sacerd. Art 23. and Cassander who well vnderstood the life and conuersation of Priests proclaimes it to his Church If euer certes in these our daies the change of the Law of single life may be thought necessarie that those which cannot attaine to the perfect degree of chastitie may bee permitted to liue in the second degree of chast marriage Looke vpon our Prayer in a knowne tongue Prayer in a knowne tongue Aquinas Constat quod plus lucraiur qui orat intelligit quod dicit nam ille qui intelligit reficitur quantum ad intellectum quantum ad effectum sed mens eiâ—us qui non intelligit est sine fructu refectionis Si populus intelligit orationeÌ„ sacerdotis melius redu itur in DeuÌ„ deuotius respondet Amen Lyr. in 1. Cor. 14. and Aquinas their learned Schooleman tels vs It is manifest that he receiueth more benefit which prayeth and vnderstandeth what he saith for the minde of him that vnderstandeth not is without fruit and refection and Lyra was of the same opinion and withall giues a further reason If the people vnderstand the prayer of the Priest they are better brought to the knowledge of God and they answer Amen
Thou art Christ the Sonne of the liuing God will I build my Church what saith the Romanists to this doctrine Stapl. princip doctr lib. 6. c. 3. Bell. lib. 1. de Pontif. c. 10. Stapleton answers It was lapsus humanus a humane error caused by the diuersity of the Greeke and Latine tongue which either he was ignorant of or marked not Touching the Communion in both kinds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In latinis codicibus non habetur vnus calix omnibus distributus de Euch. lib. 4. cap. 26. Ignatius saith One cup is distributed to all what saith Bellarmine to this doctrine In the Latine bookes it is not found that one cup is giuen to all but for all Ego vt libere pronunciem sententiam meam suspicor hunc locum fuisse ab haereticis deprauatam Senens in Biblio Sancta lib. 6. annot 66. Touching the Sacrament of Christs body Origen saith The body of Christ is typicall and Symbolicall what saith Senensis to this doctrine To speake my minde freely I suspect this place to bee corrupted Touching Transubstantiation Theodoretus de alijs quibusdam erroribus in Concilio Ephesino notatus fuit etiamsi posteà resipuit Gregor de Valentià in lib. de Transub c. 7. Sect. 11. Theodoret saith the substance of bread and wine ceaseth not in the Sacrament what answer the Romanists to this doctrine Gregorie de Valentia saith Theodoret did erre in the Councell of Ephesus although he afterwards repented it Touching our Iustification by faith onely Vna sola virtus iustificat Fides quae est virtutum fastidium Chrys serm in Psal 14. Tom. 1. Hanc Homiliam neque apud Graecos puto haeberi neque in eá ChrysostomuÌ„ agnosco Notatio in B. Chrys ad fineÌ„ Tom. 5. Chrysostome saith Faith alone doth iustifie c. what saith Nobilius Flaminius to this doctrine I doe not thinke this Homilie is receiued in Greeke neither doe I acknowledge it to be Chrysostomes Touching Images in Churches Epiphanius saith hee found a vaile at the entrance of the Church representing the Image of Christ or some Saint Verba illa non sunt Epiphanij sed supposititià SaÌ„der de Imag. lib. 2. Sunt potius alicuius Iconoclastarum figmentum quam epiphanij germanuÌ„ scriptum Baron annal ad anno 392. num 59. and commanded it to be taken downe and buried what saith Sanders to this doctrine they are not the words of Epiphanius but some counterfeit they are the words saith Baronius of some Image breaker Touching Traditions and vnwritten verities Saint Cyprian saith From whence is this tradition for the Lord commanded vs to doe those things which are written what saith Bellarmine to this doctrine Respondeo Cyprianam haec scripsisse cum errorem suam tueri vellet Bell. de verbo Dei lib. 4. c. 11. Saint Cyprian thought to defend his owne error and therefore it is no maruaile if hee erred in so reasoning Chry. Homil. 3. in Epist ad Ephes Dico ChrysostomuÌ„ vt quaedam alia per excessuÌ„ ita esse locutum cum solum hortari cuperet homines ad frequenter dignè communicandum Bellar. lib. 2. de Missa c. 10. Touching Priuate Masse Chrysostome saith It is better not to bee present at the Sacrifice then to be present and not communicate with the priest what saith Bellarmine to this doctrine Chrysostome spake this as at other times by exceeding the truth when he would incite men frequently and worthily to communicate Nihil aliud diconisimore Poetico lusisse Prudentium Bellar. lib. 2. de Purgat c. 16. Againe if we cite Prudentius Bellarmine answers I say no more of him but that hee played the Poet. If we obiect Tertullian Non magni facienda est eius authoritas cum contradicit alijs Patribus cum constat eum hominem Ecclesiae non fuisse Bellar. lib. 3. de Euchar c. 6. OrigineÌ„ plenum fuisse erroribus quos ecclesia semper detestata est Ribera in Malach. in procâ—m Hieronymus no est Regula Fidei Canus in Theolog. locis lib. 2. 11. Iustini Irenai Epiphanij atque Oecumenij sententiam non vidâ—o quo pacto ab errore possimus defendere Bellar. lib. 1. de sanct cap. 6. Locum ab authoritate esse infirmum vt prudens quidem pastor dixit Pauperis est c. in iudicio plurimorum non acquiesces Salmer Rom. 5. disput 51. Bellarmine answers His authority is of no great account when he contradicts other Fathers and when it appeares he was no man of the Church If we produce Origen Ribera the Iesuite saith He was full of errors which the Church alwaies detested If we cite Hierome Canus makes answer Hierom is no rule of faith If we cite Iustin Irenaeus Epiphanius and Oecumenius Bellarmine answers I see not how we can defend these men from error Lastly if wee produce the vniforme consent of Fathers against the immaculate conception of the blessed Virgin Salmeron the Iesuite makes answer weake is the place which is drawne from authority for Pauperis est numerare pecus It is the signe of a poore man to number his cattell Thus in behalfe of the Protestant doctrine you haue heard the proofe of the Romish witnesses in the chife points made good by the testimoÌ„ies of the Fathers themselues you haue heard likewise notwithstanding their great vaunt of the Fathers how lightly they regard them or reiect them when they speake not Placentia agreeable to their Church and doctrine and that no man may doubt many in the bosomes of their owne Church haue spoken freely and truely in many particular points of doctrine both with vs and against their owne Tenets behold it is so truely felt and commonly vnderstood that the Church hath complained to the Inquisitors and the Inquisitors haue sent out Melius Inquirendum a new writ of enquirie after such delinquents and haue censured them with a Deleatur in those passages that make either for our doctrine or against their owne Sect. 13. Our aduersaries conuinced of a bad cause and an euill conscience by razing of our Records and clipping their owne Authors tongues In Bibli Roberti Stephani c. 7. Deuteron IN the Margent of the Bible it is declared God forbids grauen Images to bee made what say the Inquisitors to this Ind. Exp. Quiroga fol. 8. Delcatur let that passage bee strucken out The Glosse vpon Gratian saith Teste Ioh. Pappo in Jndic Belgic p. 333. The Priest cannot say significatiuely of the bread This is my body without telling of a lie what say the Inquisitors to this doctrine Deleatur let that old leauen be cast out Cassander wrote a whole tract for the Communion in both kindes Jnd. Exp. Belgic pag. 38. what say the Inquisitors to this Deleatur let the whole Tract be blotted out C. Caietan saith Ex Catholicis solus Caietanus in Commentario huius Articuli qui iussu Pij Quinti in Romana