concerning your owne proceedings especially since sundry of them be your owne holy friers I say fourthlie that this storie of Pope Iohn is publikelie painted and this daie to bee seene in your owne Cathedrall churches of Syenna Which painting our newly hatched Iesuites sought earnestly to haue had defaced in the late repairing of that church but the bishop would not suffer them to preuaile I say fiftly that these seuen writers who were all papists and liued so long one after another would neuer haue published one and the selfe same thing to the world if any one of them could in his life time haue learned the contrary to be the trueth The 2. replie They say onely and barely vt ferunt as men say And other graue writers that liued before them all and neerer the time of pope Iohn make no mention thereof The answere I say first that to reason ab auctoritate negatiue is not holden good in schooles and your selues doe often condemne in others that kinde of disputation I say secondly that if these writers had not been perswaded of the trueth of the storie they would neuer haue published it to the worlde because it maketh so much against Romish Religion to which they were addicted whollie I say thirdly that the said authors write of this matter euen as they doe of other thinges Palmerius and Segebertus both haue these expresse wordes Fama est hunc IohanneÌ„ faeminam fuisse vni soli familiaritantum cognitam qui eam complexus est grauis facta peperit papa existens Quare eam inter pontifices non numerant quidam ideo nomini numeruÌ„ non facit The report is that this Iohn was a woman and knowne onely to one that was her familiar friend By whose familiaritie she became with childe and was deliuered euen while she was pope of Rome For which cause some doe not reckon her amongst the popes and so shee maketh not vp the number Marianus Polonus Bergomensis Platina and Carranza alreadie named teach the same doctrine writing vpon the same Iohn And note wel that M. Scotus affirmeth the storie constantly without al ands or ifs And so doth also M. Polonus who was the popes owne penitentiarie To these I may fitly adde that which your L. Abbot Bernard saith the beast saith he mentioned in the reuelation to whom was giuen a mouth speaking blasphemies and to make warres with the Saintes sitteth in Peters chaire His wordes are cited verbatim in the preface to my booke of Motiues The third replie S. Austen auoucheth plainly that the succession of the Bishops of Rome was one of the chiefest motiues that kept him in the catholicke church The answere I answere that succession is of two sorts materiall and formall Materiall is the succession of persons one after another in the same place Formall is the succession of persons one after another in the same doctrine in what place soeuer Now S. Austen in deede writing against the Manichies saith that succession of priestes from S. Peters seate kept him in the vnitie of the church And no maruell because the Bishops of Rome vntill the daies of S. Austen and long after were verie godly men and taught the same doctrine that S. Peter had done before them and so they ioyned succession formall with materiall which if the bishops of Rome would this day performe all godly christians would now ioyne with them as S Austen did in his time For as S. Irene saith wee ought to obey those priestes that with succession keepe the word of trueth The third obiection S. Paule saith plainly that there must be bishops and pastors in the church euen vntill the worlds end Whereupon it followeth that you protestantes haue no church at all For before Luther departed from vs all bishops and priestes for many yeares togither as your selues can neuer denie imbraced our Romish religion This obiection doth so gall you all as ye cannot tell in the world what answere to frame thereunto The answere Gentle wordes I pray you the matter is not so daungerous as ye thinke I therefore say first with saint Paul that pastors and doctors haue euer been in the church since Christs ascension are at this present and shall bee vnto the worldes end I say secondly that albeit the visible church cannot want materiall succession yet cannot that succession without formall yeelde anie sound argument of true faith and religion In regard hereof your owne doctor Nicolaus de Lyra after he hath told vs that many Popes haue swarued from the christian faith and become flat apostataes concludeth in these wordes Propter quod ecclesia consistit in illis personis in quibus est notitia vera confessio fidei veritatis by reason whereof the church consisteth in those persons in whome there is true knâ—wledge and confession of the faith and of veritie So then by the confession of your owne approoued doctor not they that sic in saint Peters chaire at Rome are the true and lawfull successors of Saint Peter but they that confesse and preach saint Peters doctrine I say thirdly that our reformed churches in England are this day able to shew succession both materiall and formal euen from the apostles themselues And therefore our succession is and ought to be reputed farre better then yours The first reply Howsoeuer you wrangle about your formall succession yet is it cleare to all that haue eyes that you haue no materiall succession at all vnlesse you tearme it materiall succession when lay persons possesse the roomes of lawful Bishops For I pray you good sir who ordered your Bishops and Priests in king Edwardes dayes Who sent your Ministers that this day preach and minister your sacraments Can you for shame deny that they were ordered by such as were runnagates from vs in Queene Maries time All the world knoweth yee cannot doe it And yet must you bee sent by ordinary vocation or else confesse that you most shamefully vsurpe that holie function For as saint Paul saith How shall they beleeue in him of whome they haue not heard And how shall they heare without a preacher And how shall they preach except they be sent The answere Our succession is both materiall and formall christian and apostolical as which is consonant to the holy scriptures and to the vsual practise of the primitiue church For first our bishops can proue their doctrine by the scriptures and by the testimonies of best approued writers as I haue alreadie proued in my Motiues and shall by Gods assistance proue more at large in this discourse Secondly our bishops haue mission and imposition of hands according to the practise apostolicall and of all approued antiquitie Thirdly our bishops are made in such forme and order as they haue euer beene accustomed a few popish superstitious and beggerlie ceremonies omitted which of late yeeres had crept into the church that is to say be free election of the Chapiter by
repraesentet totam ecclesiam vniuersalem tamen in veritate ibi non est vera ecclesia vniuersalis sed repraesentatiue quia vniuersalis ecclesia coÌ„stituitur ex collectione omnium fidelium Vnde omnes fideles orbis constituunt istam ecclesiam vniuersalem cuius caput sponsus est ipse Christus Papa auteÌ„ est vicarius Christi non verè caput ecclesiae vt notat glossa in Clem. Ne Romani de elect quae notabiliter dicit quòd mortuo papâ ecclesia non est sine capite ista est illa ecclesia quae errare non potest Vnde possibile est quòd vera fides Christi remaneret in vno solo ita quod verum est dicere quod fides non deficit in ecclesia Sequitur Christus ante passionem orauerat pro Perro vt noÌ„ deficeret fides sua ergo non dicitur deficere nec etiam errare si remanet vera fides in vno solo For concerning matters of faith euen the iudgement of one that is a meere lay man ought to be preferred before the sentence of the pope if that lay person could bring better reasons out of the old and new testament then did the pope And it skilleth not if one say that a councel cannot erre because Christ praied for his church that it should not faile For I say that although a general councel represent the whole vniuersall church yet in trueth there is not truely the vniuersall Church but representatiuely For the vniuersall church consisteth of the collection of all the faithful Whereupon all the faithfull in the world make this church vniuersall wherof Christ himself is the head The pope is the vicar of Christ but not truely the head of the church as noteth the glosse vpon the Clementines which saith notably that when the pope is dead the Church wanteth not an head and this is that Church which cannot erre Whereupon it is possible that the true faith of Christ might remaine in one alone and so it may truely be said y t the faith faileth not in the church Christ before his passion praied for Peter that his faith should not faile therefore the church is not said to faile neither to erre so long as the true faith abideth in one onely Out of these wordes I note first that by the opinion of the great Papist Panormitan a meere lay mans iudgement euen in matters of faith ought to be accepted and receiued before the popes constitution if the lay man bring better reasons out of the scriptures then the pope doth Which saying doubtlesse is the foundation of the doctrine this day established in the church of England in all other reformed churches throughout the world Neither doe we craue more of the papistes then their owne doctors will affoord vs. I note secondly that a generall councell may erre because it is not the catholike or vniuersall church indeed I note thirdly that that church which cannot erre is not the visible companie of pastors and doctors but the inuisible societie of all the faithfull in the worlde Where by inuisible I meane not that any of the elect is inuisible in his corporal consistence but that the vniuersall congregation of the faithfull as vniuersall is inuisible that is to say that no one mortall man seeth or knoweth all true beleeuers in the church In which sense is truely verified the saying of Elias when hee cried out that he only was left alone For albeit it be true that there was a visible church in Iudea vnder the good kinges Asa and Iosaphat euen when Elias made his complaint that he was left alone and although also that Abdias had told Elias that hee had hid an C. prophets by L. in a caue so as Elias could not be ignoraunt of a visible church in the worlde yet is it most true with all this that the vniuersall church as vniuersall was inuisible to Elias and that there were many thousandes of true beleeuers euen then in Samaria whom â—lias neither saw nor knew And therefore did God answere him saying I haue reserued to my selfe seuen thousand men which haue not bowed the knee to Baall I note fourthly that howsoeuer the visible bishops and pastors erre yet doth not the vniuersal church erre so long as the faith remaineth in any one whosoeuer I note fiftly that as in the time of Elias there were seuen thousand faithfull persons whom he knew not euen so were there in those daies when Martin Luther began his reformation many thousandes among the papists that sincerely beleeued the gospel whom hee neither saw nor knew The 6 replie The scripture telleth vs that the church cannot erre For as the Apostle saith it is the house of the liuing God the pillar and ground of trueth Therefore either Gods apostle teacheth false doctrine or els doubtlesse the trueth must euer be in the church The answere I answere that the true church of God which is the mysticall body of Christ doth neuer erre wholly and generally in the fundamentall pointes of religion and such as are necessary for our saluation I say first the true church of God because the societie of the visible pastors are not euer the mysticall members of Christ. I say secondly wholly and generally because albeit the trueth may faile for a time in the pastors of the church yet shall it neuer perish in the elect and true members thereof For though particular churches may erre in particular pointes yet shall the whole church neuer erre in the articles of necessary doctrine Though the elect may erre in part and at sometime yet shal they neuer erre either all generally or any one finally For whom and in respect of whom the church is rightly called the pillar of trueth This my exposition is made good by the testimonie of S. Austen whose words be these SecundaÌ„ ergo Sabbathi non debemus intelligere nisi ecclesiaÌ„ Christi sed ecclesiaÌ„ Christi in sanctis ecclesiam Christi in his qui scripti sunt in coelo ecclesiaÌ„ Christi in â—is qui mundi huius tentationibus non cedunt Ipsi enim digni sunt nomine firmameÌ„ti ergo ecclesia Christi in his qui firmi sunt appellata est firmamentum quae est in quit ecclesia dei viui columna firmamentum veritatis Therefore we may not vnderstand the second of the sabboth to bee any other then the church of Christ yet the church of Christ in the saints the church of Christ in those which are not ouercome with the tentations of this wicked world for they are worthy the name of firmament therefore the church of Christ is called the firmament in those that are firme which is saith hee the church of the liuing God the piller and firmament of truth The like saying hath S. Augustine in many other places but especially where he writeth against the Donatists Saint Chrysostome expoundeth this place of the veritie it selfe
these expresse words Mens namque fuit Apostolorum non de diebus sancire festiuitatum sed conuersationem rectam dei praedicare culturam mihi ergo videtur quod sicut multa alia per prouincias ad consuetudinem venerunt sic Paschae festiuitas tradita sit eó quod nullus Apostolorum aliquid huic sanxisset For the meaning of the Apostles was not to make lawes for keeping holidaies but to preach the word of God and holy conuersation I therefore thinke that as many other things grew to a custome in diuerse countries so did also the keeping of Easter because none of the apostles made any lawe for the same Out of whose wordes I do note first that the scope of Christs apostles was this to preach the word of God not to appoint holidays Secondly that the keeping of Easter which is our sabbaoth was after the custome of the countrey Thirdly that the apostles made no lawe for the same Yea the first man in the world that made any positiue lawe for the christian sabbaoth was Constantine surnamed the Great who within three hundred and thirtie yeres after Christ about the 20. yere of his reigne to take away all contention in the church made a flatte Edict for the keeping of Friday and Sunday throughout the yeere Of this none can stand in doubt that shall pervse that fine Oration which Eusebius made de Laudibus Constantini the three and thirtieth yeere of his happy raigne This controuersie by the Emperours appointment was handled in the councill of Nice and immediatly after his decree which thing is euident by the saide Eusebius in his third booke de vitae Constantini and in his fourth booke hee affirmeth plainely that all subiect to the Romane empire were commaunded to abstaine from all bodily labour vppon the sundayes and fridayes Cassiodorus doeth prooue the same out of Sozomenus in these expresse wordes Die verò qui Dominicus vocatur quem Hebraei primam vocant Graeci autem soli distribuunt qui ante septimum est sanctuit à iudicijs aliÃsque causis vniuersis habere vacationem in eo tantum orationibus occupari The Emperour Constantine decreed that all people should cease from al sutes and other ciuil causes and consecrate themselues wholy vnto prayer vppon the Lordes day which the Iewes doe call the first day of the weeke and the Greekes doe terme Sunday as also vpon the friday The learned diuines in Germanie affirme directly that the Sunday may be altered These are their words Nam qui iudicant ecclesiae authoritate pro sabbato institutam esse diei Dominici obseruationem tanquam necessariam longè errant for they that thinke the church appointed the sunday to be kept for the sabbaoth of necessitie are deceiued grossely My third proofe is this Philippus Melancton Erasmus Roterodamus Iohannes Caluinus Petrus Martir Bullingerus and Vrsinus do all with vniforme consent yeelde so manifest testimonie to mine assertion as none doubtlesse that reade them attentiuely can without blushing deny the same Petrus Martir hath these words Quòd vnus dies certus in hebdomada cultui diuino mancipetur stabile firmum est an vero hic vel alius constituatur temporarium est ac mutabile That one day in the weeke must be assigned for diuine seruice it is constant firme and perpetuall but whether this or that day ought to be appointed for that purpose it is a thing that respects the time and may be changed Caluin in his Institutions after he hath commended the alteration of the saboth in the primitiue church affirmeth flatly that the day may yet be changed these be his wordes Neque sic tamen septenarium numerum morâ—r vt eius seruituti ecclesiam astringam neque enim ecclesias damnauero quae alios conuentibus suis solemnes dies habeant modò à superstitione absint Quod erit si ad solam obseruationem disciplinae ordinis bene compositi referantur Neyther do I for all that make such accompt of the seuenth day that I will haue the church tyed to keepe the same for I will not condemne churches which appoint other solemne dayes for their meetings so they be voide of superstition Which shal bee done if they appoint such tdayes onely for discipline and for comely order sake Vrsinus hath these words Summa est alligati sumus sabbato moraliter ceremonialiter in genere sed non in specie Hoc est ad aliquod ministerii publicè exercendi tempus sed non ad septimum vel aliquem alium certum diem This is the effect we are tied to the saboth morally and ceremonially in generall but not in speciall that is to say we are bound sometime to exercise the publike ministerie but wee are neither tied to the seauenth nor to any other certaine day And againe hee saith that all ceremonies appointed by the church may be altred againe by the counsell of the church Againe in another place he hath these expresse words Ecclesia christiana primum vel aliumdiem tribuit ministerio salua sua libertate the church of Christ hath libertie to appoint either the first day or some other day for Gods seruice To what end shoulde I alleage moe authorities for nothing can be more plainely spoken And as the church hath authoritie to alter the sabboth day so hath it power also which Bâ—llinger hath well obserued to appoint for the seruice of God certaine other festiuall dayes as the feast of the birth of our Lord of his incarnation circumcision passion resurrecâ—ion ascension and such like All which is this day verie prudently and laudably practised in the church of England An obiection If this your doctrine were true as you beare the world in hand it is then would it follow necessarily that there shoulde be no difference betweene the ordinance of God and man the reason seemeth euident because they both should be of like authoritie The answere I answere that they are not of like authoritie and I yeeld a double disparitie thereof for first the sabboth day is de iure diuino in generall albeit the determination thereof to this or that day in speciall be de iure humano but the other holidayes are both in generall and in speciall de iure humano Secondly because other holydaies are as well generally as specially appointed by man and therefore may be wholly abolished by the power of man But the sabboth day is generally appointed by God although the limitation thereof be reserued to his church and therefore notwithstanding that the church can limit the obseruation to this or that day yet can no power vpon earth wholly abolishe the same The fourth booke conteineth the description of the third Monarchie that is of the Greekes from Alexander vntill the Machabees CHAP. I. Of the originall of the monarchie and the circumstances of the same ALexander king of the Macedonians for his martiall
which they termed Turkia And thus they continued till Zelimus the great Turke conquered Egypt and destroied the gouernment of the Mamaluchies which were christians that had denied their faith so it remaineth vntil this day vnder the Turke holding the new no religion of Mahomet as do all of the east for the greater part This kingdome or empire of the Turkes began about the yere of our Lord 1300. in the dayes of Othomannus the rich and mighty Turke for before it was of no reputation though it had some being The church of God flourished before this tyranny one ful thousand yeeres euen from the dayes of Constantine the great From this time the kingdome of Mahomet was called the empire of the Turkes THE THIRD PART of the originall of Poperie with the successiue Increments thereof and an euident confutation of the same The first Chapter containing certaine Preludes no lesse necessarie for the intelligence of the Chapters folowing then for the exact discouerie of long hidden Poperie The first Prelude POpery was not hatched al on one day moneth or yeere but crept into the church by little and little and that bicause the late bishops of Rome were not Lines Clements and Syluesters but naughtie and most wicked men For so saieth their owne deare frier and great schooleman Franciscus a Victoria Yea some of them beganne as foxes continued as wolues and ended as dogges This to bee so will witnesse with me Bartholomaeus Carranza their learned dominican doctor Yea Irenaeus who liued within 200. yeres of Christ auoucheth that before his time ignorance and negligence had brought many abuses into the Church And what may wee thinke then of abuses in our dayes Reade his wordes apud Eusebium histor lib. 5 cap. 24. The second Prelude MAny things may euidently be proued to haue beene done whereof for all that wee can yeeld no sound reason when where by whom they were done For first we know which the Papists can not denie that in the primitiue church infants receiued the holy communion yet neither we nor they can tel when where and by whom that vndiscreet custom first began was abolished it was usually practised in S. Austines time Secondly we know they know that the Lords supper in the Romish church is ministred vnder one kind contrary to Christs institution yet neither we nor they can tel when where and by whom that execrable custom first began Thirdly we know they know y t priuat masse hath bin long practised in the church of Rome yet can we neither tell when where nor by whom it first began But this we are assured of that it is repugnant to Christs institution wholy dissonant from apostolicall doctrine and vtterly condemned by all approued antiquitie Fourthly we know they know that their reformed Franciscans now commonly called Capuchens can tell right perfectly that their other dissolute Franciscans haue swarued fro their ancient order albeit they can neither tell when where nor by whom that dissolution first began but they proue it à posteriori by their ancient rules manifestly And euen so doe we proue by the holy scriptures the true touchstone of all veritie that the papists haue swarued from apostolicall doctrine albeit we could not as yet we can assigne the time place and persons when where by whom such antichristian alteration began The third Prelude THe vsual practise of papists in their commentaries bookse and glosses hath bin such so intollerable in wresting the holy scriptures as their owne deare brethren and great doctours cannot denie or conceale the same And because this may seeme strange vnto the reader their owne words shall beare me witnesse for besides this that Victoria confesseth their beggerly and vnlearned Canonists to haue wrested the scriptures in the behalfe and fauour of their Pope these are the expresse words of Polidorus Virgilius their owne professed sworne brother Non secus isti iurisconsulti aliquoties detorquent sacras literas quó volunt ac sutores sordidas solent dentibus extendere pelles These popish Legists Canonists do now and then so wrest and writhe the holy scripturs euen as coblers do gnaw with their teeth and stretch out their filthie skinnes Out of which words I note first that this Polidore was a great Papist himselfe and so his testimony must needes be forceable against the papists I note secondly that he speaketh not of the meanest and worst sort of Papists but euen of the best and of their renowmed doctors because he meaneth Hostiensis their grand famous doctor Thirdly that their mangling wresting of the holy scriptures is most intolerable that without the same they cannot possibly maintaine their wicked doctrine CHAP. II. Of the vsurped primacie in the Church of Rome About the yere 590. Iohn bishop of Constantinople sought by al means possible to haue y t primacy of al other bishops for that end termed himself vniuersal bishop This proud appellation to be called vniuersal bishop was so strange a thing in Christs church in those daies that S. Gregorie surnamed y e great the holy learned bishop of Rome stoutly withstood I. of Constātinople calling him antichrist the name antichristian And because his owne assertion plainly recited is most able to perswade the Reader I wil alleadge his words which are these Ego autem fidentèr dico quia quisquis se vniuersalem sacerdotem vocat vel vocari desiderat in elatione sua antichristum praecurrit and I speake boldly that whosoeuer either calleth himselfe vniuersall priest or desireth so to be called is for his intolerable pride becom y e precursor of antichrist that bicause in his proud conceit he preferres himself before al other This notwithstanding Bonifacius the bishop of Rome and third of that name obtained of the emperor Phocas to be called the chief of al bishops and that Rome should be the head of all Churches for so soone as Boniface had inuaded Peters seate which was about 607. yeares after Christ and had with much adoe obtained of the bloudy and cruell tyrant Phocas who rauished many vertuous matrones and murdered the good Emperour Mauritius with his wife and children that Rome shoulde bee called the head of all churches euen then euen then doubles the beast of the reuelation began to prepare the way for Antichrist This point is so euident as their owne zealous papists renowmed chronographers Sigebertus Palmerius Platina Bergomensis Polydorus and others are enforced to confesse the same And for the better satisfaction of the reader I will alledge their owne wordes Thus therfore writeth their owne learned and beloued monke Marianus Scotus Hic impetrauit à Phoca Caesare vt sedes apostolica Romanae caput esset ecclesiae quum antea Constantinopolis primum omnium se scribebat This Bonifacius obtained of Phocas the emperour that the apostolike sea of Rome should be the head of the church
behalfe Some God be thanked for it are wholy and soundly reformed Othersome are inforced so to doubt of your doctrine as they know not in the worlde what to say or thinke thereof Othersome either seduced by your sinister report or else to saue your credite if it would be affirme very desperately that you haue answered my Motiues already and all generally both thinke and say that yee will shortly answere them if there be any trueth on your side One whole yeere I haue expected your putatiue answere as who had then and still haue a most feruent desire speedily to reply vpon the same Now since mine expectation is in that point frustrate in this second yeere I haue addressed my selfe to giue you a further prouocation In this Booke I haue not concealed any thing that I knew or could possibly say for you I haue not dissembled the mightiest obiections that can be made in your defence neither haue I passed slenderly ouer them but confuted them so pithily and so exactly as if any of you or of your brethren abroad shall be able to yeelde a sufficient answere in your defence I promise vnfainedly to subscribe vnto his doctrine Remember therfore what the Orator saith to wit that to erre standeth with mans infirmitie but to perseuere in errour is proper to fooles alone If you can deuise how and in what sort to answer me all wise men both say and thinke that ye will doe it vndoubtedly If you know not how to defend your cause because the trueth preuaileth so mightily then shew your selues to be wise men by embracing the trueth willingly and not to be fooles by striuing against the same wilfully Haue the feare of God before your eies pray that your hearts may be inlightened with the true knowledge of his sacred word and let not the shame of the world keep you backe from the publike confession of the known truth Peruse my Booke seriously ponder my discourse deepely contemne nothing wilfully examine all my reasons sincerely and that done giue your indifferent censures accordinglie If you finde Poperie confuted effectuallie then yeelde to the trueth and giue God the glorie if you thinke I faile in prouing my intended purpose then vse your wittes and your pennes as well for my confutation as for the credit of your cause and the expectation of your seely brethren who shortly will renounce all Poperie if ye with speede doe not defend the same Amen To the Christian Reader IN this small volume gentle reader thou maiest behold the original of Poperie with the daily increments therof liuely discouered before thine eies as also an euident confutation of whatsoeuer can possibly be said in defence of the same Thou hast together with this a fruitfull summarie of the olde and newe Testament contained in the first second part of this present Suruey Throughout which discourse thou must euer remember that in the bookes of the Kings and of the Psalmes I commonly follow the supputation of the latins And if thou canst reape any commodity by this my labor then thanke God for it and pray that my daily studies may still tend to his glorie and the common good of his churche I haue long expected an answere from the Papists either seuerally from some one or ioyntly from many If they be still silent the world must needes iudge that the trueth is not on their side How sincerely I am perswaded as I write to God the iust iudge I appeale for witnesse Albeit the malitious and mal-content seeke by the contrarie and like slanderous reports to bring me in disgrace But as Christs Apostle saith to them that loue God all things in the end will turne to the best Fare well in Christ Iesus and continue in louing me christianly as I hope thou doest The postscript to all the readers of this Suruey in generall AFter that I had accomplished this present volume a friend of mine gaue me to vnderstand that some persons were offended because I say in the epistle dedicatory of my Motiues that S. Paul erred gentilizing For whose satisfaction if they wil be satified with reason I say first that the nature and condition of some persons is such that though they be slow to doe well themselues yet are they very propense to reprehend that which is well done by others I say secondly that if such persons would deeply consider the prudent law of the sage wise Persians other things well said shuld haue mooued them to conceale that fault though it were as ill as they imagine I say thirdly that such persons seeke Nodum in scirpo and that it is no fault at all I prooue it euidently because to gentilize is nothing els but to play the part of a gentile and consequently since S. Paul then named Saul did as cruelly persecute the Christians as euer did the tyrannicall gentiles Nero Domitianâ— Traiane Seuerus Maximinus Dâ—cius or Dioclesianus It followeth of necessitie that he did gentilize indeed For as holy writ recordeth Hee breathed out threatninges and slaughter against the disciples of the Lord. He desired letters to Damascus that hee might bring bound to Ierusalem all aswell women as men that professed the name of Christ Iesus insomuch that a voice cried from heauen vnto him and saide Saul Saul why persecutest thou me He likewise saith of himselfe that hee is not worthy to be called an apostle because he persecuted the church of God and all this doubtlesse he did in error because as himselfe saith of the Iewes his brethren if they had knowen they would neuer haue crucified the Lord of glorie Yea hee himselfe saith of himselfe that hee was receiued to mercie because hee erred ignorantly through vnbeliefe S. Paul therefore erred gentilizing though hee were a Iew in that he persecuted Christ and his church euen as did the Gentiles in the error of Gentilitie Which thing being spoken obiter in the way of mine honest purgation and not to establish anie point of doctrin was not a sufficient motiue to offend anie wel affected reader Well I say with the apostle Si hominibus placerem Christi seruus non essem As before so now againe I willingly employ my whole industry to glorifie my God and to profite his church if by any meanes I can And as I greatly wish to pleasure thankful persons who euer accept in good part godly labors so do I make no great account to discontent malitious Zoili who seldom or neuer broke that wel which is well done by others THE FIRST PART Containeth the state of the Church from Adam vntil the Monarchie of the Romanes The first booke is of the time and memorable actes from Adam vnto the captiuitie of the two Tribes The first Chapter of the Creation and other things coincident The first Section of the creation of Man GOd created heauen the foure elements and all things contained therein and this he did of nothing that is without any
neither could Aaronicall succession be found any where at all priesthoode was bought with money and the hie priest was changed euery yere Which obseruation if it be annexed to the case of Alcimus will confound our papistes vtterly So write Iosephus and Eusebius Yea Iosephus addeth that from Herod vntill the citie was burnt by Titus there were 28. priestes who liued 107. yeares CHAP. VI. Of the varietie of religion before the incarnation of Christ our Sauiour Epiphanius in praefat contr haereses Barbarisme before the floud from the time of Adam Scythisme after the floud from y e daies of Noah Grecisme which began of the idolaters and was deuided into the sect of Pythagoreans Platonickes Stoickes Epicures Iudaisme which was from the time of Abraham it was deuided into the Scribes Pharisies Sadducees Hemerobaptists Osseans Nazareans Herodians Samaritisme from the time of Nabuchodonozor it was deuided into the Gorthenes Sebneans Essenes Dositheans At what time as the Church was miserably afflicted with the tyrannie of Antiochus sectes and diuisions euery where arose and pure doctrine was troden vnder foote Before Christ these three were the principall the sect of the Pharisies the sect of the Sadduces and the sect of the Essenes The Pharisies as some thinkeâ— had their denomination according to the etimologie of the word that is of separation because they did separate themselues from the common sort of Gods people and liued after another maner Yet others thinke more fitly that they had y â— name of y e interpretation of the holy scriptures because they taught out of the chaire of Moses and declared the scriptures vnto the people So write Reuchlinus and Iosephus and the etimologie of the name is consonant therunto For the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth as properly signifie to expound as to deuide For which consideration saith Iosephus they are called Pharisies that professe the knowledge of the legall rites The Sadducees were corrupt with the Philosophie of the Greekes they had many things common with the Epicures they denied the resurrection they held that there were neither Angels nor spirits they reiected the bookes of the prophets and al this notwithstanding they would be called Sadducees that is iust men as the worde soundeth in the Hebrew tongue The Essenes that is workers were euen such and none other then this day be our popish Monks and Iesuits For the Essenes fled from the common people they dealed not with secular affaires they gaue themselues to contemplation they had all things in common they woulde not marrie they had precise houres appointed for reading and prayer they liued in great abstinence they dwelt in celles and were clad in poore attire These were the Essenes saith Iosephus who best knew the sects of his owne time and of his deare countrey-men and who knoweth not our popish Dominicans Franciscans Scotsts Thomists and Iesuites to be the selfe same sectaries They differ onely in these sixe points first they vse not so strict abstinence as I haue proued in the first booke in the 17. chapter and eleuenth section For our Iesuites will conuerse with the best and eate of all meates that are the best yea they are so farre consâ—med with seuere abstenicie that their great doctor Heywood when hee did sowe sedition in this Realme against his naturall soueraigne and natiue countrey pronounced before a great assemblie after he had beene reproued for not keeping the popish fasts that he could dispense both with himselfe and others to eate vppon all dayes at their pleasures which thing neuerthelesse the common people deluded with their doctrine thinke verily to be the ready way to hell Secondly the Essenes were distinguished from other people by their vsuall precise kind of abstinence where and with whome soeuer they did conuerse but our Iesuits are so farre from that that if you meet them in the common inne vpon the friday at Douer or other place of arriuall on what day soeuer yea though it be good fryday they wil eate flesh with you for companie and so accommodate themselues to the time as you may worthily deeme them worldelie politikes and not religious Iesuites as they professe to be Thirdly the Essenes were louers of peace but our Iesuits are fosterers of rebellion the Essenes sought quietnes but our Iesuits stirre vp sedition in euerie countrey Fourthly the Essenes delt faithfully with all men but our Iesuits deale vnfaithfully and glorie in the same Their constant doctrine is marke wel my words that one may say and sweare cleane contrarie to his minde so these three points concurre First if the iudge or magistrate before whom he sweareth be not a competent iudge or lawfull magistrate such a one is not in England by their opinion the Papists onely excepted Secondly if the matter bee not an article of their faith Thirdly if they dissemble to redeeme their vexation or trouble and this kinde of dealing is with them a godly politike equiuocation This rotten foundation once laide they make many sandie buildings thereupon for they will both say and sweare to their neighbours iudges and magistrates here in England that they haue not said masse bin in such places reconciled such persons beene in such company and so foorth when for all that they haue daily practised the same yet they perswade themselues that all this may lawfully be done The like execrable and plaine diabolicall equiuocation they vse when to auoid the danger imminent they are content with their lippes to acknowledge our most gratious soueraigne for their Queene but in their hearts thinke the flat contrarie Which thing is euident by the detestable excommunication of their pope Pius whereof I haue spoken at large in the preface of my Motiues For in that deuillish curse proceeding fro the master deuil himselfe her most excellent M. is not called the true and lawfull Queene but the pretensed Queene of England which their dissimulation is the flat herisie of the Helchesits Fiftly the Essenes taught to yeelde faithfull seruice and obedience to all magistrates specially to princes but our Iesuites stirre vp their Popes to sowe sedition and to make warres against Princes to excommunicate them and to dispossesse them of their royall scepters Sixtly the Essenes professed humilitie as well in deede as in worde but our Iesuites professe nothing lesse indeede though they desire to be so reputed This is to be proued many wayes for first whereas euery secte of their Religion the Dominicans the Franciscans the Carthusians the Carmelites the Capuchenes and the rest hath some one cardinall for their protector the late hatched Iesuites being rumors to all the rest cannot be content to submit themselues to any cardinall for which their hautie mindes they are iustly despised of them all Againe for a shew of humilitie their professed fathers so termed will haue no possessions yet they labour closely tooth and naile to get large possessions to the Seminaries to their penitentiaries readers students
when before Constantinople wrote her selfe the chiefe of all Sigebertus Gemblacensis an other of their monkes writeth in this expresse maner Post quem Bonifacius Romanae ecclesiae praesidet Hic obtinuit apud Phocam imperatorem vt ecclesiae Romana caput esset omnium ecclesiarum quia ecclesia Constantinopolitana scribebat se esse primam omnium ecclesiarum After whom Bonifacius gouerned the church of Rome and he obtained of the emperor Phocas that the church of Rome should be the head of all churches and that because the church of Constantinople wrote it selfe the head of all churches Palmerius hath these words consentiente Phoca institutum fuit vt ecclesia Romanae caput esset ecclesiarum omnium cum prius Constantinopolitana id vsurpare tentasset It was ordained by the consent of Phocas that the Church of Rome should be the head of all churches whereas the church of all Constantinople had before vsurped that dignitie The other writers haue wordes of like force which I omit for breuitie sake Peruse Martinus Polonus and Philippus Bergomensis who both teach the same doctrine The first obiection Phocas did not giue the primacie to the church of Rome but only declared by his decree that authoritie which of right pertaineth to the same The answere I answere that neither Scripture councell nor any authenticall wâ—iter can be alledged who before the said constitution of Phocas did at any time ascribe the headship and vniuersall gouernment of all Churches to the Church of Rome For first S. Policarpus woulde not yeeld to Anicetus bishop of Rome in the coÌ„trouersie about Easter as witnesseth Eusebius Secondly Irenaeus and other bishops of Fraunce reprooued Victor the bishop of Rome very sharply bidding him to haue respect to peace and vnitie of the church Thirdly Polycrates and many bishops of Asia did stoutly withstand Victor in his proceedings touching Easter Fourthly S. Cyprian rouÌ„dly opposed himselfe against Stephanus the bishop of Rome contemned his decree and derided his reasons Fiftly the Apostles at Hierusalem sent Peter and Iohn to confirme the faithfull in Samaria And consequently if the pope be not aboue Peter he may be sent as an inferiour or at least as an equall euen as Peter was Sixtly the fathers of the Affrican councell would not yeeld to Celestine the bishop of Rome in the controuersie of appeales concerning Appiarius And when pope Celestine alledged that the counsell of Nice gaue libertie to appeale to Rome the fathers of the councell answered that the true copies of the decree were otherwise Seuenthly the famous generall councell of Chalcedon gaue the bishop of Constantinople equall authoritie with the bishop of Rome in all ecclesiasticall affaires Eightly the Councel of Nice prescribed limites aswel to the bishop of Rome as to other Patriarkes Hereby then is it euident that the lordly vsurped primacie of the church of Rome was only giuen by the cruell tyrant Phocas Which conclusion is prooued more at large in the sixt chapter of my second booke of Motiues The second obiection You are not able to name the pope and time that first swarâ—ed from the doctrine of his auncestors The answere I say first that many thinges haue bin done in your church which your selues can neuer proue when where by whoÌ„ they were done this is euident by the 2. Prelude and 1. chapter of this third and last part I say secondly that Pope Boniface the third of that name did degenerate from Gregorie his predecessor as is alreadie proued I say thirdly that the absurditie of this obiection shal be discouered throughout the chapters following The third obiection You confesse in your Motiues that in the church of Rome for many yeares together were sundrie learned and godly bishops who liued orderly preached the word of God sincerely and fed their flockes carefully but wee are able to shew a lawfull succession of our Bishops euen from saint Peter to him that now sitteth in his chaire And therefore granting the former you seeme impudent to denie the latter The answere I answer that the succession of your Romish bishops is not so certaine as yee would beare the worlde in hand it is For first many graue and learned writers do varie exceedingly in setting downe that succession wherein you so glory S. Clement whose epistles the papists magnifie when they seeme to make for their purpose testifying for himselfe that S. Peter appointed him to be his successor Irenaeus Epiphanius Eusebius and the canon of the popish masse doe all with vniforme consent place Linus and Cletus before the said Clemens yet Sophronius Metâ—phrastes and the Popish Pontifical that cannot lie affirme roundly that Saint Peter liued after Linus Secondly many schismes haue bin in the church of Rome and amongst our romish bishops euen for many yeares together so that the succession of the latter can neuer bee proued constantly to haue descended without interruption from the former Their owne Onuphrius Panuinius reckoneth vppe thirtie schismes in the church of Rome but I will content my selfe with two onely whereof their owne deare frier Bartholomeus Carranza can instruct them sufficiently The former schisme endured for the space of 64. yeares during which time their godly popedome was at Auinion in France and not one onely day at Rome though at Rome as they prate God placed their holy seate In the latter schisme of the twaine rehearsed three of their holy bishops were popes at one the self same time to wit Iohannes the foure twentie of that name Benedictus the thirteenth and Gregorie the twelfte From which three striuing and grinning as dogs for a bone I wold learne howe they can deriue their holy so supposed succession Thirdly a woman as Saint Paul teacheth vs is not capable of ecclesiasticall function And so the succession deriued from our holy mistris Iohn pope cannot possibly be of force which storie of Pope Iohn the woman if it be true let the Papists for euer holde their peace and bragge no longer of their succession And that the said storie of their woman pope Iohn is true indeede I will proue by the testimonie of such writers as the Papists hitherto haue euer thought well of and reputed for their owne that is by Sigebertus Marianus Scotus Palmerius Martinus Polonus Phillippus Bergomensis Bapt. Platina and Bartholomeus Carranza For all these sing one and the selfe same song that pope Iohn was a woman though not an holy nunne The first replie These writers liued long after Pope Iohn and therefore knew they nothing but by report of others The answere I say first that these seauen writers liued longer one after another then Sigebertus and Scotus liued after Pope Iohn I say secondly that all Historiographers write for the most part by the report of others I say thirdly that so many writers otherwise of good credit with you may well bee credited of vs in a matter
and the people was of no force at all in those dayes vnlesse the Emperours or their lieutenants had confirmed the same This was done 637. yeares after Christs incarnation Concerning the creation of Benedicte Platina hath these words Ad hunc Constantinus imperator sanctionem misit vt deinceps quem clerus populus exercitús que Romanus in pontificem delegisset eundem statim verum Christi vicarium esse omnes crederent nulla aut Constantinopolitani principis aut Italiae exarchi expectata auctoritate vt anteà fieri consueuerat id enim ratum erat in creando pontifice quod princeps confirmasset vel qui eius vices in Italia gerebat The emperour Constantine sent a decree to this Pope that whomsoeuer the clergy people and Romane souldiers should hencefoorth chuse for their bishop all people should by and by beleeue him to be the vicar of Christ scilicet if they would Bartholomeus Carranza a dominican Frier hath the verie same assertion ad verbum Anastasius and Onuphrius haue these expresse words pontifices qui deinde fuerant creati consecrati sunt sine Constantinopolitani imperatoris iussione The Popes that liued afterwards were made and consecrated without the Emperour of Constantinople his commaundement as if they had saide in the olde time and in the auncient Churche no Bishoppe of Rome coulde haue beene admitted at anie time vnlesse hee hadde brought letters patents from the Emperour though now the practise bee farre otherwise Out of which doctrine I gather these three euident and most necessarie corollaries First that the vulgar and common sort of people are grossely deceiued when they terme papistrie the olde religion and repute them for the Catholikes For wee indeede are the true and auncient Catholikes and the Papistes are nothing else but flatte Heretikes For this Benedict coulde not bee made Bishoppe of Rome without the Emperours Letters Patents This primacie of the Emperour ouer the Bishoppe of Rome was sixe hundred foure score and foure yeeres after the incarnation of Christ. For at that time was this Benedict made the Pope So then the Bishop of Rome for the space almost of seuen hundred yeres after the incarnation of Christ Iesus acknowledged the Emperour for his superiour and Lorde as wythout whose Letters Patentes hee coulde haue no Iurisdiction For as in ciuill causes many are debarred from their lawfull inheritance and that by the violent dealing of mightie men euen so we catholikes haue beene many yeares excluded from our own churches our ancient and lawfull possessions and that by the force violence and tyrannie of the bloudy Romish antichrists And as temporall men are in time restored vnto their auncient right by iust and godly magistrates euen so were we and are we by the goodnes of God and most christian princes king Henry the eight and king Edward the sixt of famous memory our most gratious soueraigne Elizabeth restored to the old christian catholike and apostolike religion and placed againe in our owne churches the spirituall birthright of vs and our ancestours I gather secondly that our Bishops in England are made and consecrated according to the ancient christian catholike and Romaine manner that is by the Letters patents of the Prince I gather thirdly that Christian Emperours vppon a certaine zeale not grounded vppon knowledge yeelding vppe their soueraigne rights to the Bishops of Rome opened the window to all antichristian tyrannie For in short time after the Romish Bishops became so arrogant and lordly that they tooke vpon them to depose the Emperours to translate their Empires and to dispose at their pleasures of their royall scepters and regalities The third replie The church of God cannot bee without Bishoppes and priests as you haue already granâ—ed and as I haue proued out of Saint Paul but so it is that when yee first reformed the church as you tearme it yee neither had any Byshoppes nor any priests of your owne neither coulde you find any but with vs and in our church when Martin Luther went out from vs. Our church therefore and none but ours is the true church of god This reason is so strong as it can neuer be truly answered The answere I saie first that this reason seemeth to carrie a maiestie with it and a verie plausible shewe of truth and therefore did it a long time fascinate and seduce my selfe yet I trust by Gods holy assistance so to solue it as no papist shall haue cause any longer to glorie therein I say secondly that if our bishops or our lay-brethren had gone at any time to the greeke and East churches they shoulde haue found as good a materiall succession at the least as that of yours at Rome but there was no neede to take so long and so painefull a iourney in hand I say thirdly that our bishops and priests of late yeares were indeede consecrated by such as were sometimes in your church But thereupon will it not follow I assure you that the true church of God was with you and not with vs for no more can be inferred vpon your reason but that there remained a certaine externall face of the visible church still with you that is to say a mingled materiall succession of place and persons without the formall Euangelicall succession of trueth and doctrine The fourth replie How can the pastors of the church be without the doctrine of the church for the church cannot bee without the pastors as I haue proued and you also admitted this is it that I desire to learne The answere The reason hereof is this because God promised to giue alwaies pastors to his visible church but he neuer promised this to put the truth alwaies in their mouthes For this cause saith Saint Paule that God hath giuen pastors and teachers to his church vntil the end but he neuer said that he gaue them his holy spirit alwaies to preach and teach the truth no no he neuer promised any such thing You brag of your succession you say you are the church representatiue that your pope cannot erre but whatsoeuer he defineth iudicially that must be as true as the holy gospel Euen so did the wicked Iewes boast when the Prophet of God reproued them come said they let vs imagine some deuice against Ieremy for the law shall not perish from the priest nor counsell from the wise nor the worde from the prophet Thus did the Iewes boast then and thus doe the papistes boast now But what saith God by his Prophet to these your arrogant and Pharisaical conceites doubtlesse cleane contrary to wit but the law shall perish from the priest and counsell from the elder as if hee had said notwithstanding your great bragges of your priuiledges yet shall ye be infatuated and spoiled of all counsel trueth and doctrine The fift replie The Apostle saith that God gaue pastors and teachers to his church for this end that they shuld not
be caried away with false doctrine But if the pastors all haue erred as you would haue vs to beleeue then in vaine did God giue pastors to his Church to preserue vs in the trueth For they that should haue taught the trueth did euen themselues swarue from the trueth and so they became vnfit instrumentes to doe the will of God The answere I say first that albeit Gods wil be one as himselfe is one willing by his owne essence and by one eternall and immutable act whatsoeuer he willeth yet is his will said to be manifold aswel of the holy fathers as of the schooledoctors And this is done for two special considerations The former is for the varietie of the thinges which God willeth The latter is for the varietie of the maner by which God seemeth to will thinges Hereupon arise many diuisions of Gods will assigned by learned writers for explication sake Some deuide Gods will into antecedent and consequent Some others diuide it into the will of signe and will of good pleasure Others into the will reuealed and will not reuealed Others into the will absolute anâ— will conditionate and the like I say secondly that though Gods will consequent and will of good pleasure bee euer accomplished vndoubtedly yet is his will antecedent and will of signe oftentimes neglected and left vndone Of the former wil the prophet speaketh in these words whatsoeuer pleased y e Lord that did he in heauen and in earth and in the Sea and in all the depthes And the Apostle saith for who hath resisted his will Of the latter we haue many examples in the holie Scriptures First God commanded Pharao by Moses to let his people go but Pharao would not obey Secondly God would haue gathered the Iewes togither euen as the hen gathereth her chickens vnder her wings but they would not haue it so Thirdly God would haue all men to be saued as Paul beareth witnesse and yet we know by the holy gospel that the greater part shalbe damned I say thirdly that Gods will mentioned in S. Paule and now obiected against my resolution is only voluntas signi his will of signe and not voluntas beneplaciti his will of good pleasure and therefore it can neuer be effectually concluded out of this text which hitherto hath euer been reputed the strong bulwarke of poperie and either dissembled or lightly passed ouer by the grauest writers that the pastors of the visible church alwaies teach the trueth and neuer swarue from the same Thus more plainly for the simple and ignorant sort When the apostle saith that God placed pastors and doctors in the church that the people be not carried away with false doctrine he neither meaneth that the pastors shall alwaies infallibly teach the trueth nor that the people shall alwaies constantly embrace the truth I proue it because the apostle speaketh indefinitely and indifferently of all teachers and of al hearers of al shepheardes and of all sheepe neither excepting one nor other and yet both ye know and we know that many preachers preach false doctrine and that many hearers embrace the same Whereupon it followeth necessarily that if the Apostle meant as ye woulde haue him to meane then Christes intent and purpose shoulde be frustrate indeede which yet is it that your selues impugne The apostle therfore meaneth only this to declare voluntate signi what he would haue his shepheards and sheepe to doe albeit voluntate beneplaciti the same be not euer accomplished This my explication of S. Paules meaning is confirmed not only by the holy Scripture but also by the expresse testimonies of renowmed popish writers Touching the holy Scripture First it is euident that God would haue al men saued for so saith the apostle Deus vult omnes homines saluos fieri Gods wil is that all men shalbe saued and come to the acknowledging of the trueth Whereby we see that Gods wil and intent is to saue all and yet doe we know assuredly that al shal not be saued For the gospel saith plainly Multi vocati pauci verò electi Manie are called but few are chosen Secondly it is cleere that God appointed good workes to this end that men should walke in them for so saith holy writ Ipsius enim sumuâ— factura creati in Christo Iesu in bonis operibus quae praeparauit deus vt in illis ambulemus For wee are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them And yet we see by daily experience that it is farre otherwise Thirdly God gaue vs his holie lawe to the intent that wee shoulde accomplish it for so the scripture telleth vs and no papist doth or can denie the same and yet haue we infallible knowledge out of the same scripture that none liuing can keep fulfil the law in al points For if we could haue kept the lawe in al pointes wee shoulde haue been iustified by the obseruation thereof and so Chrâ—stes passion and his satisfaction had been needlesse In all these places therefore and the like Voluntas signi must be vnderstood but not voluntas beneplaciti Touching the popish Doctors the Iesuite Bellarmine hath these words At fine dubio singuli episcopi errare possunt aliquando errant inter se quandoque dissentiunt vt nesciamus quisnam eorum sequendus sit But without doubt all bishops may erre seuerally and doe erre sometime and sometime dissent one from another insomuch that we cannot tel whom we should follow Out of which wordes I note first that God who caused Balaams asse to speake hath enforced our Iesuite to confesse the trueth I note secondly that there is no Bishop in the worlde but hee both may erre and sometime doth erre and consequently that the pope of Rome is either no bishop at all by his owne Iesuites graunt or els that he both may erre and doth erre indeed Which point I haue prooued copiously in my booke of Motiues I note thirdly that by our Iesuites confession euery bishop hath so many errours that the people cannot tel whom to follow and consequently that S. Paul meant nothing lesse then that the pastors and doctors of the churche shoulde alwaies teach the trueth I note fourthly that since euery auncient father both may erre and doth erre and that by popish graunt there is no reason why the papistes should vrge vs as they doe to stand to the censure of the fathers in euery thing Their owne Cardinall Panormitanus hath these wordes Nam in concernentibus fidem etiam dictum vnius priuati esset praeferendum dicto papae si ille moueretur melâ—oribus rationibus noui veteris testamenti quam papa Nec obstat si dicatur quod concilium non potest errare quia Christus orauit pro ecclesia sua vt non deficeret quia dico quod licet concilium generale
and not of the pastors as you papists doe these are his expresse words quippe veritas ecclesiae columna firmamentum est for the veritie of the church is both the piller and the firmament And Anselmus holdeth flatly the opinion of Saint Austen expounding the words of Saint Paul so plainly of the elect as no papist is able to auoide the same vnlesse they will reiect Anselmus because they cannot answere him and yet they cannot so do without blushing because they haue hitherto reputed him for their owne these therefore are his expresse words Domus in qua Deus habitat ecclesia est ex multis collecta fidelibus qui variis modis sunt docendi ipsa eius ecclesia est in perfectis columna id est sublimis recta inconcussibilis sustentans iuniores atque sustollens in eisdem perfectis est ipsa firmamentum veritatis quia verbis exemplis firmat in cordibus infirmorum veritatem fidei mandatorum Dei. The house in which God dwelleth is the whole congregation of the faithfull who are to be taught diuersly and the same church is in the perfect a piller that is sublime straight inconcussible supporting and lifting vp the yonger sort and in the same perfect it is the firmament of truth because both by words and examples it confirmeth in the hearts of the weake the veritie of faith and Gods commandements Out of these words I gather first that the house of God whereof the Apostle writeth to Timothy is not the rable of Popes and popish prelates but the congregation of the faithfull I gather secondly that it is meant as well of the laytie as of the clergy and my reason is founded in these words of Anselmus who are to be taught for the pastors ex officio must teach the flocke and not bee taught of the flocke I gather thirdly that it is meant specially of the elect my ground is this because Anselmus saith it is a piller in the perfect For if there be anie perfection it is doubtlesse in the elect and none else The Popes owne Doctours Panormitanus and Syluester doe tell vs in plaine and manifest tearmes that it is the whole congregation of the faithfull that cannot erre these are Syluesters words Et sic intellige glossam dicentem quòd ecclesia quae errare non potest dicitur non papa sed congregatio fidelium quae scilicet tenet fidem quam Petrus cum aliis populis docuit And thus must the glosse be vnderstood which saith that the church which cannot erre is not the pope but the congregation of the faithfull that is such as hold firmely that doctrine which Saint Peter with other godly people taught Panormitan writeth thus Ecclesia vniuersitatis errare non potest scilicet in fide vel articulis fidei pro hac tantum Christus in Euangelio orauit ad patrem in aliis autem non solum ecclesia particularis verum etiam vniuersalis id est collectiâ— fidelium seu concilium generale errare potest The church vniuersall cannot erre that is to say in the faith or in the articles of our beliefe and for this church onely was Christs praier when he prayed to his father in the gospel yet in other things not onely the particular church but the vniuersal likewise may erre that is to say the collection of the faithfull or a generall councell Yea the Popes own decrees affirme so much to wit that the church is catholicorum collectio the congregation of the faithfull catholickes And the popes own deare glosse vppon his own decrees doth most liuely describe that church which cannot erre to be the congregation of the faithful thus is it there written in expresse tearmes Quaero de qua ecclesia intelligas quod hic dicitur quod non possit errare si de ipso papa certum est quod papa errare potest respondeo ipsa congregatio fidelium hic dicitur ecclesia talis ecclesia non potest non esse I aske thee O Pope Luci of what church thou vnderstandest that which thou tellest vs in this place to wit that the church cannot erre For if thou vnderstandest it of the Pope himselfe it is verie certaine that the Pope may erre I answere therefore that the church is heere taken for the congregation of the faithfull and such a church can neuer erre indeede Out of these words of Pope Lucius I note first that when the Pope affirmeth that the church cannot erre then his own deere and faithful interpreter answereth roundly that that priuiledge is not granted to the Pope but to the whole congregation of the faithfull I note secondly that the saide glosse proueth by sundrie chapters of the Popes owne cannon-law that the Pope both may erre and hath alreadie erred de facto I note thirdly that that church in which the truth alwaies abideth is the multitude of the faithfull I therefore conclude with S. Paul S. Augustine Saint Chrysostome Anselmus Syluester Panormitanus the Popes owne canon-law and popish interpreters vpon the same that the congregation of the faithfull is the piller and ground of truth and that church which cannot erre The seauenth replie Christ promiseth to bee with his disciples vntill the worlds end but the Apostles departed hence long sithence therfore as the fathers truely gather he meaneth of being with the catholike byshops the true successours of the Apostles The answere I say first that your popish Bishoppes of late yeares are neither catholike bishops nor successours of the Apostles as I haue alreadie proued I say secondly that Christ promiseth his spirituall and inuisible presence not onely to the Apostles for their time but also to the congregation of the faithful til the worlds ende and I proue it by the testimonie of the holy fathers Saint Chrysostome and Saint Augustine Saint Chrysostome hath these expresse words Nam cum dicit ecce ego vobiscum sum omnibus diebus vsque ad consummationem seculi noÌ„ ad eos tantummodo loquitur sed per eos ad vniuersum prorsus orbem For when he saith behold I am with you alwaies vntil the ende of the world hee speaketh not onely to them but to all doubtlesse that are in the whole worldâ— which assertion he hath in many other places of his works Saint Augustine hath words so important for this end and scope as more shall not neede to be alleaged Thus doth hee write in flat tearmes Non itaque fiâ— dictum est apostolis eritis mihi testes in Hierusalem in tota Iudaea Samaria vsque in extremum terrae tanquam ipsi foli quibus tunc loquebatur tantum munus fuerint impleturi sed sicut eis solis videtur dixisse quod dixit ecce ego vobiscum sum vsque in consummationem seculi quod tamen eum vniuersa ecclesiae promisisse quae aliis mortentibus aliis nasâ—eâ—tibus hic vsque in
seculi consummationem futura est quis non intelligaâ— sicut eis iliud ait quod ad eos omnino non pertinet tamen sic dictum est tanquam ad solos etiam pertineret cum videritis haec omnia scitote quia propé est in ianuâ—â— ad quos enim hoc pertinet nisi ad eos qui in carne tunc erunt eum omnia complebuntur It is not therefore so said to the Apostles ye shalbe my witnesses in Hierusalem and in al Iurie and in Samaria euen to the vtmost parts of the world as if they onely to whom he then spoke should haue accomplished so great a matter but as he seemeth to haue said onely to them that which hee said in these words behold I am with you to the worlds end Which thing neuerthelesse euery one perceiueth that he spoke it to the vniuersal church which by the death of some and by the birth of other some shall continue to the worlds end euen as hee saith that to them which doth nothing at all pertaine to them and yet is it so spoken as if it onely pertained to them to wit when yâ—â— shall see these things come to passe knowe that it is neare 〈◊〉 the doores For to whome doth this pertaine but to those who shall then bee liuing when all thinges shall bee accomplished In these words Saint Austen proueth plainly that this obiection wherin the papists glory so greatly make th◠〈◊〉 for them for saith hee these words alreadie recited one spoken to the whole congregation of the faithfull which are or shall be to the worlds end and this Saint Austen sheweth by two reasons First because not onely the Apostles but others together with them should be his witnesses in Hierusalem and Samaria albeit Christ spoke that of them touching the bearing witnesse of him as he spoke this to them concerning his spiritual presence And therefore as hee spoke the other to all the faithful so did he also this that is promised his inuisible presence not onely to the Apostles or pastors of the church but euen to all the faithful in the world Secondly because Christ spoke that to his Apostles as pertaining onely to them which for al that did nothing at al concerne them as if he had saide it is not a good reason to denie Christs presence to the whole church because hee vttered the words onely to the Apostles For since hee spoke that to the Apostles which pertained nothing to them but onely to others much more might he speake that to them which belonged to them with others The eight replie Christ himselfe saith that the holy ghost shal teach the Apostles al trueth euen many things whereof they were not capable then and therefore did he be serue those things till the comming of the holy ghost The answere I answere that the holy ghost after Christs ascension taught the Apostles al truth euen such things as Christ had reserued and that by reason of their â—uditie and imperfection in conceiâ—â—â—g heauenly doctrine yet those things so reserued and the truth so taught was nothing else but a manifest explication of the selfe same veritie which they in briefe before had heard For the holy ghost did coyne no new doctrine nor reueale anie new articles of faith but onely taught the Apostles the true sâ—nse of Christs words which before for their dulnesse they were not able to perceiue which sense they being directed by the instinct of the holy ghost deliuered to the whole world first by word and afterward by writing Al this I proue by two euident demonstrations first because Christ himself doth so expouÌ„d himself in these words folowing He shal teach you all things and bring all things to your remembrance which I haue told you which saying must bee wel noted because the latter words are a plaine declaration of the former as if Christ had said all things which the holy ghost shall teach the apostles after my departure are no newe doctrine but the very same things which they heard before of me and they differ onely in this that the Apostles doe more plainely vnderstand them by the assistance of the holy ghost Secondly because the best learned popish doctors do holde the same opinion For Melchior Canus hath these words Nec vllas in fide nouas reuelationes ecclesia habet for the church hath no new reuelations in matters of faith Thus saith Christ himselfe and thus teacheth their owne doctour and yet would the papists enforce vs daily to admit new doctrines from the church of Rome The ninth replie Peter is the rocke of the church against which hell-gates shall neuer preuaile therfore Saint Peters successors can neuer erre The answere I answere that not Saint Peter but the confession which he made is that rocke of the church against which hell gates shal not preuaile And this is not my opinion onely but Saint Beda Saint Austen Saint Chrysostome Saint Hylarie and sundrie verie learned papists doe teach the same doctrine constantly These are Saint Austens wordes Tu es Petrus super hanc petram quam confessus es super hanc petram quam cognouisti dicens tu es Christus filius Dei viui aedificabo ecclesiam meam Id est super meipsum filium Dei viui aedificabo ecclesiam meam super me edificabo te non me super te thou art Peter saith Christ and vppon this rocke which thou hast confessed vpon this rocke which thou hast acknowledged saying thou art Christ the sonne of the liuing God will I build my church that is vpon my selfe the sonne of the liuing God will I build my church vppon my selfe will I build thee not my selfe vpon thee Saint Chrysostome writeth thus Columnae quidem quoniam virtute sua ecclesiae robur sunt fundamentum quòd in confessione insorum fundata est ecclesia dicente domino Tu es Petrus super hanc petram fundabo ecclesiam meam The Apostles are the pillers because by their vertue they are the strength of the Church they are the foundation because the Church is built in their confession when the Lorde saieth thou art Peter and vpon this rocke will I build my church Loe this text vpon which the Papists build their popish primacie is vnderstood of all the Apostles not of Peter alone neither is the church built vpon any of their persons but vpon the ioynt confession of them all for Peter made the confession in the name of them all as Saint Chrysostome truely saith which confoundeth the Papists vtterly S. Hylarie hath these words Haec fides ecclesiae fundamentum est per hanc fidem infirmae aduersus eam sunt portae inferorum haec fides regni caelestis habet claues this faith is the foundation of the church by this faith hell gates shall not preuaile against it this faith hath the keyes of heauen The receiued popish glosse vpon this text doth
Peters sucâ—essor and I haue already prooued it effectually I say secondly that all Christs sheepe were committed to all the apostles in like manner For Christ gaue all his apostles charge and authoritie to go into all the worlde and to teach all nations Which answer saint Austen sheweth excellently in the person of saint Peter to be accomplished his owne words are these Ecclesiae catholicae personam sustinet Petrus cùm ei dicitur ad omnes dicitur amas me pasce oues meas Peter representeth the person of the church catholique and when it is said to him it is said to all Louest thou me Feede my sheepe Loe the popish bulwarke is battered downe CHAP. III. Of the marriage of priests and ministers of the church The first Proposition AL Ministers which are not papists nor subiect to the lawes and rules of Poperie may lawfully marry euen by the doctrine of the Church of Rome albeit the vulgar sorte of Papists most bitterly exclaime against the same I proue it because all such ministers are meere lay men by the iudgement of the church of Rome which church for all that onely debarreth persons ecclesiasticall from the freedome of honourable wedlocke This probation is so euident as no learned papist can or will denie the same Peruse the end of the seauenth proposition following and it will satisfie thee in all respects The second Proposition Marriage was lawfull for all priests and other ministers of the church during all the time of the olde Testament This proposition is cleere to all such as diligently reuolue the holie Bibles neither doe I know any learned papist that by worde or writing denyeth the same For the holie prophet Ieremie was the son of Helkiah who was one of the priests that were at Anathoth Hophni and Phinehas were the sonnes of Heli the priest Sephora was the daughter of Iethro the priest of Midian and Saint Iohn Baptist was the sonne of Zacharias the priest to whome the angell of God was sent to bring him glad tidings The tidings were these that Elizabeth his wife should beare him a sonne albeit she was barren and well stricken in age And he receiued the message while he was occupied in prayer and in burning of incense at the right side of the alâ—are Whereby it clearely appeareth how acceptable the marriage of priests was then in Gods sight For first Saint Iohn was a very holie man and the precursor of our Sauiour Christ. Secondly Zacharias and Elizabeth his wife were both iust and walked in Gods commaundements without reproofe Thirdly the angell of God was sent to Zacharias to tell him that his wife should conceiue and beare him a sonne Fourthly this message was brought him euen then when he executed his priestly function All which circumstances well obserued do proue vndoubtedly that the marriages of priests are honourable in Gods sight The third Proposition Marriage is lawfull for priests and other ministers of the church euen now in the time of the new testament Where by the word priests I vnderstand all such as are admitted to preach Gods worde and to administer the holy sacraments This proposition may be prooued by many waightie and important reasons First because no text in the new Testament can be alleadged which debarreth the ministers thereof from the benefite of marriage graunted in the olde If any Papist will say that there is some such text in the new testament let him shew that text and wee will beleeue him In the meane season hee must pardon vs if wee giue not credite to his words Secondly because the apostle prooueth in two seuerall places that all priests may be married Where what I meane by priests is already shewed The first place is that reason which Saint Paule maketh to Timothie and is contained in these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bishop therefore must be vnreproueable the husband of one wife This text of holy scripture if it be throughly marked doeth plainely conuince that it is lawfull for a Bishop to marry Let vs therefore exactly examine the true meaning and sense thereof The Papists to maintaine their diabolicall doctrine of single life would rack this text to those wiues which bishops had before they were admitted to ecclesiasticall function but that is a forced and violent exposition contrary to the true meaning of the apostle For Saint Paule among other vertues conuenient for a Bishoppe requireth this for one that hee bee not coupled to more wiues then one at once Nneither is it possible to imagine any other true sense of this present text For first it is not of necessitie that a bishop haue a wife and yet doth the Apostle say that hee must be the husband of one wife For both they and wee agree in this that one may be a lawfull bishop and yet liue vnmarried Againe the apostle speaketh in the present tence must be the wife and not must haue been the wife so that the glosse of the papistes must needes be false who expound the wordes of the time already past Thirdly the Apostles wordes must needes be verified of mariage in some sense But first it cannot be meant of mariage already past because the verbe is of the time present Again it cannot be meant of the necessitie of marriage because a Bishop may lawfully liue vnmarried Therefore thirdly this must needes be the true meaning thereof to wit that a bishop may marry if he list but yet not haue many wiues at one and the same time as the Iewes and the Gentiles had And to this exposition doe accord not only S. Chrysostome and Theophilact but also their owne deere Cardinall Caietane S. Chrysostome hath these expresse wordes Non hoc veluti sanciens dicit quasi non liceat absque vxore episcopum fieri sed eius rei modum constituens Iudaeis quippe licitum erat etiam secundo matrimonio iungi duas itidem simul habere vxores honorabiles enim nuptiae He saith not this meaning to establish a law as though none could be a bishop who hath not a wife but his purpose is to appoint a measure in that behalfe For the Iewes might not only be twise married but also haue two wiues at once For marriage is an honourable thing The apostle therefore speaketh against Polygamie Yea S. Hierome confesseth that sundry writers expound this place against the Polygamie of the Iewes The same S. Chrysostome in another place hath these golden words Obstruere prorsus intendit haereticorum ora qui nuptias damnant ostendens eam rem culpâ carere imo ita esse pretiosam vt cum ipsa etiam possit quispiam ad sanctum episcopatus solium sâ—buehi The Apostle intendeth to confound the heretiques that condemne marriage declaring that it is faultlesse and a thing so pretious as a man may with it be promoted to the holy function of a bishop Thus saith S. Chrysostome whose wordes are so
impotencie of nature nor by the gift of continencie but the pope chargeth them that are eunuches no way to abstaine from marriage solemnely therefore the popes commaundement is against Gods holy ordinance Theodoretus confirmeth this point in these words Rectè autem posuit illud prohibentium contrahere matrimonium Neque enim celibatum ac continentiam vituperat sed eos accusat qui lege lata ea sequi coÌ„pellunt He put that rightly forbidding to marry he blameth not single life continencie but accuseth them that by positiue lawes compel to put such things in execution This lawe therefore of the pope is intollerable For which cause saint Clemens auoucheth them to do iniury to nature that will not vse wedlocke for procreation of children The latter parte of this proposition the apostle setteth downe so plainely as it is needelesse to say any more in that behalfe These are Saint Paules owne wordes But the spirit speaketh euidently that in the latter times some shall depart from the faith and shall giue heede vnto spirites of errour and doctrines of deuilles which speake lies through hypocrisie and haue their consciences burned with an hote yron forbidding to marry and commanding to abstaine from meats In these wordes it is very cleere that saint Paul termeth the prohibition of marriage and of meates the flat doctrine of the deuill For after hee had declared wherein the mysterie of true religion consisteth which is taught in the true church of Christ hee foorthwith giueth euident markes of the mysterie of iniquitie which is maintained in the false church of Antichrist in whose synagogue the highest points of religion are the prohibition of marriage and of meates And who seeth not this day this to bee the state of the church of Rome as in which church they are specially and in a manner onely reputed religious who obey the prohibition of marriage and also of meates And it will not helpe the Papistes to say as their woonted manner is that they neither prohibite marriage generally nor as an vnlawfull thing For first saint Paul speaketh not generally of marriage but of the precise marriage of Bishoppes Priests and Deacons This doe I prooue because so soone as hee had declared the duetie of Bishoppes Priestes and Deacons with their wiues and children by and by in the beginning of the next chapter hee addeth that in the latter dayes marriage shall bee prohibited by the doctrine of the deuill Where the worde But doeth effectually insinuate that he speaketh precisely of the marriage of ecclesiasticall persons by him aboue named Againe the words Forbidding and Commanding argue authoritie in them that restraine marriage and so it partaineth not onely to the old heretikes the Manichees the Tatians the Eucratites the Marcionists the Patritians and the Apostolickes but much more to the late Popes of Rome who strictly commaunde the whole world to abstaine from that whereof God himselfe hath granted the lawfull vse For what is to bee extolled aboue God if not to alter and chang his holie words Bishops Priests and Deacons haue alwaies beene married in the East church euen from our Sauiour Christ vntill these our dayes This I proue by the testimonie of the sixt generall councell of Constantinople where 289. Bishoppes were assembled in the yeare of our Lorde 677. In the thirteenth canon of this famous councill three speciall things are decreed First that Priests Deacons and subdeacons may haue the lawfull vse of wedlocke at such times as they do not execute the ministerie Secondly this councell excommunicateth all those Priests and Deacons that after their orders put away their former wiues vnder pretence of religion Thirdly it excommunicateth all such as labour to separate Priests and Deacons from the vse and companie of their wiues And after all this this great synode addeth this worthie and memorable obseruation to witte that they haue thus decreed albeit the lawes of Rome be otherwise Where I note by the way that so many learned bishoppes contemned the vsurped primacie of the church of Rome I proue it secondly by the verdict of their owne canon law which is the flatte opinion of Pope Vrban as their owne Gratian telleth vs his expresse words are these Cum ergo ex sacerdotibus nati in summos pontifices supra legantur esse proâ—oti non sunt intelligendi de fornicatione sed de legitimis coniugiis nati quae sacerdotibus ante prohibitionem vbique licita erant in orientali ecclesia vsque hodie eis licere probantur When therefore wee reade that the sonnes of Priests are made Popes wee must not vnderstand bastardes but sonnes borne in honest marriage which marriage was euery where lawfull for Priests before the late prohibition and is also lawfull this day in the East Church for which cause the late councell of Florence left the marriage of Priests to the free election of the Greekes Yea their owne deare Fryer and graue archbishoppe Antoninus confirmeth the same in these words Quia Graci etiam in sacerdotio coniugio vtuntur For the Greekes ioyne the vse of matrimonie euen with the priesthood Bishops Priests and Deacons were likewise married in the West and Latin church for the space almost of foure hundred yeares without any prohibition at all And afterward in some places for many hundreth yeeres This is the probation After that Christ hadde granted marriage for all men appointing such to vse it for an wholsome medicine as wanted the gift of continencie after that Saint Paul had pronounced freely marriage to bee honourable in all sorts of men after that the Apostles had decreed that neither Bishops Priests nor deacons shoulde leaue the companie of their wiues vnder pretence of religion after that many holy Bishops priests and deacons had liued laudably in the Church and had vsed the honest helâ— of holy wedlocke aboue three hundreth eightie and fiue yeares al which I haue alreadie proued then one Syricius aduaunced to the popedome in the yeare of Christ 385. seduced by Satan published wicked doctrine and prohibited marriage as an vnlawfull thing Which matter because it is verie imporâ—ant and the wordes of our holy father the pope so blasphemous as hardly anie will beleeue him to haue so written but hee that readeth the same I will alleage his wordes at large Thus therefore doth hee write in expresse tearmes Quod dignum pudicum honestum est suademus vt sacerdotes Leuitae cum suis vxoribus non coeant quia in ministerio diuino quotidianis necessitatibus occupantur ad Corinthios namque sic Paulus scribit Abstinete vos vt vacetis orationi si ergo Laicis abstinentia imperatur vt possint deprecantes audiri quanto magis sacerdos vtisque omni momento paratus esse debet munditiae puritate securus ne aut sacrificium offerat aut baptizare cogatur quisi contaminatus est carnali concupiscentia quid faciet excusabitur qua
conscientia exaudiri se credit cum dictum sit omnia munda mundis coinquinatis autem infidelibus nihil mundum Qua dâ—re hortor moneo rogo tollatur hoc opprobrium quod potest iure etiam gentilitas accusare Infra qui autem in carne sunt Deo placere non possunt Wee councell that that is meete chast and honest that Priests and deacons haue no copulation with their Wiues because they haue daylie businesse in the diuine ministerie for Paul writeth thus to the Corinthians doe yee abstaine that ye may giue your selues to prayer If therefore Lay men be commanded to abstaine that they may be heard when they pray how much more ought a Priest alwaie to be readie in the puritie of cleanelinesse lest either hee offer sacrifice or bee constrained to baptize who if hee be pulluted with carnall concupiscence what shall hee doe shall hee bee excused With what conscience doth hee thinke to bee heard when it is saide all things are cleane to the cleane but to the polluted and infidelles nothing is cleane Wherefore I exhort admonish and require that this rebuke bee taken away which euen the Gentils may iustly reproue for they that are in the flesh cannot please God Out of these words of our disholy Syricius I note first that when hee came to his popedome hee founde Priests and Deacons married which I gather out of these wordes cum suis vxoribus with their wiues I note secondly that in his time Priests and Deacons hadde the vse of holy wedlocke and begatte children which I gather out of these wordes vt sacerdotes Leuitae cum suis vxoribus non coeant that Priests and Deacons haue not copulation with their Wiues For if Priests and Deacons hadde then abstained from copulation with their Wiues hee needed not to haue forbidden the same I note thirdely that for the space of three hundreth eightie fiue yeeres for so long after Christ was Syritius Bishoppes Priests and Deacons were married without controlement I note fourthly that this Syritius tearmeth holy wedlocke the pollution of carnall concupiscence which I gather out of these wordes Si contaminatus est carnali concupiscentia quid faciet If he be polluted with carnal concupiscence what shal he do I adde hereunto that this is the flat doctrine of the diuell and saint Paul is my witnes therein I note fiftly that hee calleth wedlocke such a vice as the Gentiles may iustly reprooue Which I gather out of these wordes Quod potest iure etiam Gentilitas accusare which the Gentiles may iustly accuse I note sixtly that wedlocke is such a carnall thing as one cannot please God in the same Which I gather out of these words Qua conscientia exaudiri se credit With what conscience doth he thinke to be heard Out of these wordes also Qui autem in carne sunt Deo placere non possunt but they that are in the flesh cannot please God For these are the weightie reasons by which and through which our holy father Syritius would disswade Bishops and priestes from holy wedlocke to wit because marriage is vncleanenesse filthtenesse carnall concupiscence because married men can not bee heard of God because married men can not please God which to haue onely recited is a sufficient confutation I say in my position that after the wicked prohibition of Syritius priests were afterward married in some places for many hundreth yeeres And I prooue the same First because two hundred and sixe yeeres after pope Pelagius the second was content to admit the bishop of Syracusa although hee were a married man and had a wife and children Neither was that Bishop then vrged to forsake the vse of holy wedlocke For as cardinall Panormitan telleth them experience teacheth their prohibition of marriage to be most wicked as which enforceth their priests to sinne greeuously by vngodly copulation whereas they might liue chastely with their owne wiues Their owne Polidore singeth the same song both their expresse wordes shall be alleadged in the ende of the next chapter Their owne Gratianus in the before named distinction doeth inferre out of Pope Pelagius his wordes in this manner Siue ergo presbyter siue diaconus siue subdiaconus fuerit apparet quod in praefatis ordinibus constituti licitè matrimonio vti possunt Whether therefore he be priest deacon or subdeacon it is cleare that such as are within the aforenamed orders may lawfully haue the vse of matrimonie Out of these words of Gratianus who was a papist and a great fauourer of the pope I inferre against the doctrine of the pope that priestes Deacons and Subdeacons may not onely bee married but euen while they be married haue the vse of holie wedlocke which is a point doubtlesse verie well woorthie the obseruation To this testimonie of Gratianus the papistes cannot possibly frame any answere vnlesse they will crie fire and faggot for their owne Doctour I prooue it secondly because Pope Nicholas who liued aboue three hundred yeeres after Pelagius was so farre from disquieting married priests that when the Bulgarians complained of that fault so supposed hee perswaded them to be content and not to dishonour their married priestes This the Reader shall finde to bee so in the popes owne Canon lawe I prooue it thirdly because the constitution of Pelagius was of force in Sicilia onely three yeeres before the popedome of Gregorie the first Which was more then two hundred yeeres after the popedome of Syritius Thus therefore doth pope Gregorie write Ante triennium omnium ecclesiarum subdiaconi Siciliae prohibiti fuerant vt more Romanae ecclesiae suis vxoribus nullatenus misceantur quod mihi durum atque incompetens videtur vt qui vsum continentiae non inuenit neque castitatem promisit compellatur à sua vxore separari Three yeeres agoe all subdeacons in Sicilia were charged to forbeare the vse of holy wedlocke according to the custome of the Roman church Which seemeth to me a very hard and vnconuenient thing that he who neither hath the gift of continencie neither hath vowed chastitie should forcibly be separated from his wife Out of these wordes I gather first that the lawes of single life tooke onely place in Sicilia about three yeeres before the time of Gregorie the first I gather secondly that it is a diabolicall thing to compel such to forbeare marriage as neyther haue the gift of continencie neyther yet haue vowed chastitie Hereupon I inferre these two corollaries first that all Bishops and Ministers in our churches may this day marry lawfully and that by the iudgement of pope Gregorie Secondly that the marriage of all secular popish priests is likewise lawfull and that by the doctrine of their owne pope Gregory because none of them are votaries For to the vowe which they call annexed they are no more bound in the weast church then in the east And yet all of the east church
are free as you haue heard in the sixt proposition But this pope was not constant to him selfe in this point of doctrine and therefore was his constitution disanulled by the sixt generall synode about fiftie yeeres after In other countries at other times the marriage of priests was abolished They were maried in Germanie aboue 1000. yeeres together See Lambertus The obiection The marriage of bishops and priests was forbidden by the generall councell of Nice therefore Syricius was not the first author thereof as who liued almost 100. yeeres after the same The answere I say first that satan who goeth about as a roaring lion to make a prey of our soules laboured busily to haue his doctrine established by the famous councel of Nice For as I haue proued out of S. Paul the prohibition of mariage euen in priests is the doctrine of the deuill I say secondly that God who neuer hath beene is or will be wanting to his church in necessary points of doctrine raised vp his seruant holy Paphnutius a man famous by manifold miracles in his life time and that for this end purpose that he might gainsay and hinder that wicked and vngodly law which the fathers assembled at Nice were about to bring into the church I say thirdly that Paphnutius excited by the spirite of God stood vp in the midst of the councell and cried aloud that to forbid marriage to priestes was too seuere a lawe because marriage was honourable in all sortes of men Thus writeth Cassiodorus thus writeth Socrates thus writeth Sozomenus I say fourthly that the lawe which the fathers then thought to haue made was a new law neuer heard of before I prooue it because Socrates hath these expresse words Visum erat episcopis legem nouam in ecclesiaÌ„ introducere The bishops thought indeed to haue brought a new law into the church I say fiftly that the councell was perswaded with Paphnutius his oration and referred the whole matter to euery priests free election making no law in that behalfe For Cassiodorus hath these expresse wordes Synodusque laudauit sententiam cius nihil ex hac parte sanciuit sed hoc in vniuscuiusque voluntate non in necessitate dimisit And the Synode coÌ„mended his opinion and so decreed nothing in the matter but left it in euerie mans election to doe what he thought good without compulsion I say sixtly that Paphnutius affirmed the coniugal actes of priestes with their wiues to be chastitie I therefore conclude that albeit the bishops in the councell of Nice assembled woulde indeed haue made a newe and straunge lawe against the marriage of priestes yet did the spirite of God speaking in Paphnutius vtterly disswade them from that vngodly purpose The replie It was somtime lawful for married men to be made priests because in the beginning necessitie so required but it was neuer lawfull for priestes to be married men and therefore Paphnutius pleaded only for the former alledging the old custome of the church against the latter The answere I affirme first that Paphnutius pronounced it an honourable thing euen for priestes to lie with their lawfully married wiues I affirme secondly that forasmuch as it was lawfull in those dayes for Priestes to marry wiues and to lie with them for if it had not been lawful the councell would not haue yeelded to Paphnutius therein it must needes follow that either the pope hath power to alter Gods lawe which no papist will auouch or els that it is this day lawfull by Gods law for priestes to marry wiues and to haue coniugall actes with them as they had in former time And consequently that the popes discipline is the flat doctrine of diuels I say thirdly that although Socrates and Sozomenus ascribe it to the old tradition of the church for vnmarried priestes so to continue yet doth not Cassiodorus make any mentioÌ„ thereof in his Tripartite collection And howsoeuer Paphnutius alledged tradition to mitigate the seuere lawes intended by the councell yet it is very certaine that such tradition was neither generall nor diuine I prooue it first because otherwise the Greeke church would haue admitted it which for all that it neuer did as is already shewed I prooue it secondly because the priestes in Bulgaria were married in pope Nicholas his time and the Subdeacons of Sicilia vntill the daies almost of pope Gregorie I prooue it thirdly because their owne popishe champions and canon law doe witnesse the same with me For first where the second councel of Carthage woulde ascribe this obseruation to the doctrine of the apostles and antiquitie there Gratianus steppeth in and telleth vs that the apostles taught so by example but not by word Againe their owne glosse affirmeth that the antiquitie the councell speaketh of is but from the time of Syritius These are the expresse wordes of the glosse For I will neither conceale any thing that maketh for them neither inuent any thing of mine owne braine to preuaile against them A tempore Syritij hic vocat antiquitatem Antiquitie here named is from the time of Syritius And a little before the same glosse hath these memorable wordes Dicunt quod ista capita facta fuerunt ante tempus Gregorij qui introduxit continentiam subdiaconibus presbyteris verò diaconibus Syricius introduxit Imò dicunt quod olim sacerdotes poterant contrahere ante Syricium They say that these chapters were made before the time of Gregory who debarred subdeacons of marriage bâ—t Syritius made the law against priestes and deacons Yea they say that Priestes might of old time haue married euen till the of Syritius Loe all this diuelish doctrine against the marriage of priestes began of pope Syritius by their owne confession Let this be noted I say fourthly that the tradition which Socrates and Sozomenus speake of was by example and not by doctrine as both Gratianus and the glosse expound them For these are the expresse wordes of the glosse Ergo apostoli docuerunt exemplo opere admonitione non institutione vel constitutione Therfore the apostles taught it by example deede and admonition and not by any law or constitution And so the Nycene councel maketh in euery respect against the papistes The 6. proposition The marriage of moonkes and other votaries is true and lawfull matrimonie and cannot be dissolued by the power of man This proposition consisteth of two partes as is apparant Touthing the latter part no power vpon earth hath authoritie to institute sacramentes or to alter the same For no inferiour hath authoritie ouer his superiour no subiect ouer his Soueraigne no creature ouer the creator This point I haue prooued sufficiently in my booke of Motiues The difficultie therefore resteth in the former part which it remaineth that I prooue The papistes assigne two kindes of vowes to wit votum simplex ac solenne a single vow and a vow solemne
They call that a solemne vow which moonkes friers nunnes and other religious persons make and all the rest they repute vowes simple This distinction layd as a sound foundation they erect a manifold building thereupon in maner and forme following The first building Whosoeuer marrieth after the single vow of continencie he or she sinneth mortally but the mariage holdeth and is of force Thus teach all popish doctors with vniforme consent Angelus Rosilla Calderinus Couarrunias Paludanus Maior Siluester Nauarrus Fumus Scotus Sotus Aquinas and the rest I will only alledge the wordes of â—umus in the name of all who writeth in this manner Secundum impedimentum est votum simplex Nam qui vouit castitatem simpliciter si contrahat mortaliter peccat violans fidem deo datam tameâ— tenet matrimonium The second impediment is a single vow for hee that voweth chastitie simply if he afterward marry committeth a mortall sinne in breaking his promise made to God but yet the matrimonie holdeth and is of force The second building Euery marriage of man and woman made after the solemne vow of approoued religion is not only damnable in the partie contrahent but also void and of no force at all This likewise teach all popish doctors Aquinas Couarruâ—ias Siluester Nauarre and the rest Fumus hath these wordes Tertium impedimentum est votum non quodcunque sed solenne religionis approbatae siue fuerit professio expresse siue tacitè facta quia impedit ne quis possit contrahere matrimonium si contrahat est nullum The third impediment is a vow yet not euery one but the solemne vow of approoued religion whether profession bee made expressely or virtually because it so hindereth as none can marrie and if they doe marry such matrimony is none at all Where note that the papistes call that only approoued religion which is confirmed by the pope or bishop of Rome The third building Matrimonie euen after the solemne vow of religion is lawfull and of force so it be done by and with the popes dispensation This doctrine is taught vs by many learned papists Antoninus Richardus Hugo Innocentius Couarruuias and by the reall practise of sundry popes Thus writeth Antoninus whom I alledge in the name of the rest Papa dispensare potest in statuto concilij vniuersalis De voto solenni per professionem etiam patet quod licet papa non possit facere quod professus non fuit professus potest tamen facere quod non sit obligatus religioni ad votum religionis quiae in omni voto intelligitur excepta authoritate papae Infra communiter canonistae tenent quod papa potest dispensare in voto solenni religionis non quidem tantum vt sit religiosus non seruet vota sed de religioso potest facere laicum ex magna causa vrgente The pope can dispense in the decrees of a generall councell It is also cleere that he can dispense in a solemne vow by profession For although the pope cannot make a professed person not to haue been professed yet can he this doe that the professed person shal neither be bouÌ„d to his religion nor to his vow because we must vnderstand that in euery vow the popes authoritie is excepted and the Canonistes doe commonly holde that the pope can dispense in the solemne vowe of religion not only that one be still a religious person and keepe not his vow but of a religious person hee can make a meere lay man vpon an vrgent cause The fourth building A solemne vow hath not force of it selfe and of it owne nature to dissolue matrimonie and to make the solemne votaries vncapable thereof but all the force and efficacie it hath therein is wholly deriued from the ordinance of the church of Rome This teacheth their owne deere frier and reuerend bishop Iosephus Angles whose doctrine is approoued by the late popes of Rome Thus therefore doth Iosephus write Ratio praecisa ob quam votum solenne dirimit matrimonium contrahendum vouentes solenniter inhabilitat est ecclesiae institutio quae vt consanguineos intra quartum gradum ita huiusmodi personas ad contrahendum inhabilitat Definita est a Bonifacio 8. cap. vnico de voâ—o in 6. vbi solum constituit Rom. pontif discrimen inter votum solenne matrimonium Deinde quia possit ecclesia instituere vt in mundo nullum sit votuÌ„ soleÌ„ne matrimoniuÌ„ dirimens quare voti solennitas est ab ecclesia noÌ„ a deo ex nullo enim loco sacrae scripturae colligitur inhabilitas vouentis solenniter vt contrahere non possit Nam per traditionem quae fit in voto solenni non est ex iure diuino naturali inhabilis vouens adalium statum quia subdiaconus diaconus tradunt se deo voto solenni castitatis obedientiae tamen papa cum illis saepissimê dispensat vt Soto concedit The precise reason for which a solemne vow dissolueth matrimonie to bee contracted and disableth those that solemnely vow it is the institution of the church of Rome which as it inableth kinsfolkes within the fourth degree to contract marriage so doth it also the said votaries Bonifacius the eight hath so defined where the bishop of Rome onely appointeth the difference betweene a solemne vow and matrimonie Againe because the church of Rome might make a law that no solemne vow in the worlde should dissolue wedlocke wherefore the solemnitie of the vow is of the church and not of God For the inabilitie of the solemne vower so as he cannot marrie is not gathered out of any place of the holy scripture For by the tradition which is in the solemne vow the person vowing is not inabled to another state either by the law diuine or law of nature because Deacons and Subdeacons deliuer vp themselues to God by the solemne vow of chastitie and obedience and for all that the pope often dispenseth with them as Soto graunteth Nauarrus auoucheth constantly and without blushing that many popes haue dispensed de facto with professed moonkes and that in the way of marriage these are his wordes Papa potest dispensare cum monacho iam professo vt contrahat matrimonium imò de facto multi papae dispensarunt The pope can dispense with a moonke already professed that he may become a married man For many popes de facto haue dispensed so Couarruuias Richardus Paludanus Scotus Caietanus and Antoninus hold the selfe same opinion The fift building The vow single is of one and the same nature with the vow solemne not distinguished by any essentiall but meere accidentall difference For thus writeth their owne Iosephus Angles Votum solenne simplex ex parte subiecti specie accidentali differunt propterea quod voti simplicis subiectum est ad coÌ„trahendum matrimonium habile licet contrahendo peccet At verò subiectum voti solennis est
taught to pardon in the Lords praier saying and pardon vs our trespasses as we pardon or forgiue them that offend against vs. I say fourthly that the renowmed popish Thomist Syluester Prierias sometime maister of their so termed sacred pallace confesseth plainely according to right and reason that popish pardons were neither knowne to vs by this place of S. Paul neither yet by any other place of the whole scripture these are his expresse words Indulgentia nobis per scripturam minimè innotuit licet inducatur illud 2. Corin. 2. si quid donaui vobis sed nec per dicta antiquorum doctorum sed modernorum Dicitur enim Gregorius indulgentiam septennem in stationibus Romae posuisse quia ecclesia hoc facit seruat credendum est ita esse quia regitur spiritu sancto The popes pardons saieth frier Syluester their surnamed absolutus theologus were neuer knowne to vs by the Scriptures although some alledge S. Paul to the Corinthians for that purpose neither were they knowne by the ancient fathers but onely by late writers For Gregorie is said to haue appointed seuen yeeres of indulgence in his stations at Rome And because the church of Rome this doth and thus obserueth we must beleeue it to be so for the church is gouerned by y e holy ghost Out of these words I note first that this frier Syluester was a man of great fame among the papists for his singular learning reputed an absolute diuine and therefore that his testimonie must needs be very authenticall among the papists I note secondly that Antoninus a learned papist who was the archbishop of Florence euen in the altitude of popedome holdeth the selfe same opinion and hath the very same wordes now recited out of Syluester I note thirdly that popish pardons can neither be proued by the scriptures nor by the ancient fathers and consequently that pope Boniface the eight of that name was the first founder thereof as is already proued For albeit Syluester seemeth here to ascribe the originall of some kind of pardoning to Gregorie yet doth he onely tel that by heare-say and besides that Gregorie either gaue no pardons in deede which is very probable or at the most he pardoned after saint Paules manner some part of seuerity inioyned by the church I note fourthly that the chiefest ground vppon which Popish pardoning is built is the bare and naked commaundement of the pope For whatsoeuer the church saith that is to say the pope that must be beleeued because forsooth the pope cannot erre but yet that he both may erre and hath alreadie erred de facto I haue prooued aboundantly in my Booke of Motiues where the gentle Reader shall finde the opinions of other popish doctors most fit for this end and purpose Shamelesse and impudent therefore are the papists when they blush not to father their Romish pardons vpon saint Paul The reply In the councell of Laterane which was almost an hundred yeeres before pope Bonifacius mention is made of pardons with good liking of the same yea S. Gregorie appointed stations and granted pardons for frequenting them The answere I say first that in processe of time when sinne increased and the people waxed slow in accomplishing ecclesiasticall satisfaction inioyned redemptions and commutations succeeded in the place thereof and canonicall discipline began to decay as their owne Burchardus writeth about the yeere of Christ 1020. I say secondly that by little and little after such redemptions commutations superstitious opinions were instilled into the minds of the vulgar people as that the fulfilling of the multe inioined by the church was necessarie for saluatioÌ„ able to satisfie the iust iudgement of God that god required much more satisfaction then was so inioyned and that for the same they must either satisfie in this life or afterward in purgatorie if they were not pardoned by the pope I say thirdly that albeit penance satisfaction or canonicall discipline vsed in the olde church and auncient councels which was nothing else but a ciuill multe imposed to publike offenders not to satisfie Gods iudgement but to bridle ill life and to keepe comely order in the church was by little and little changed into superstitious popish satisfaction yet had not that execrable doctrine gotten place in the church in the time of the Lateran councel I proue it because that councel maketh mention onely de poenitentiis iniunctis of penance inioyned which was holden Anno Dom. 2215. I say fourthly that the bishoppe of Rome now called Pope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might haue released or pardoned in his owne churches and iurisdiction as Cornelius and other good bishoppes did such ligaments mults or canonicall corrections as he had inioyned to publike offenders and perhappes Gregorie the Great granted some such pardons indeede but that hee gaue pardons for sinne and to satisfie Gods iustice as Popes this day doe it can neuer be proued out of his works The fourth obiection The blessed virgin Marie holy Iob and manie others haue suffered much more then was needefull for their owne sinnes And saint Paul saith of himselfe that he supplied the wants of Christs passion for his church which super abundant satisfactions of S. Paul and others bicause they were not determined by themselues to this or that particular person it pertaineth to the supreme pastour the popes holines to make application thereof as he seeth cause Which application is termed pardoning for that when the pope applieth twentie degrees of the satisfaction of Christ or of S. Paul or some other saint to one of his nunnes monkes or iesuites then so many degrees of satisfaction are pardoned to such a nunne monke or iesuite which the saide nunne monke or iesuite should otherwise haue done either in this life or else in purgatorie The answer I say first that no saint did or can suffer so much as is sufficient for his sinnes And I prooue it euidently because the best learned papists graunt freely and truely that euery mortall sin hath in it infinite deformitie as which is an auersion from God of infinite maiestie and consequently that God requireth infinite satisfaction for the same yet so it is that pure man is vncapable of euery infinit action for otherwise he should be an other God and consequently mans actions of which no one among all can be infinite can not yeeld condigne compensation for one only mortall sin and yet is euery sin mortall indeed as I haue prooued in my Motiues euen by popish doctrine Pervse the eight article of Dissention in the second Booke of the said Motiues and thou shalt see euidently that not only Gerson Durand Baius Roffensis and Almayn who al were renowmed papists but euen the common schooles of late dayes doe holde the same opinion I say secondly that God hath alreadie rewarded euerie saint in heauen as he will also in time rewarde euerie saint nowe on earth fâ—r aboue their deserts Which I prooue
intercession before God it shal not be a thing inconuenient Out of which sayinges of Origen I note first that he speaketh only of the praiers which saintes in heauen make for vs and not one word of our praying to them I note secondly that to holde that the saintes in heauen doe pray for vs is not a constant position in Origens doctrine but only an opinion and disputable question I proue it because he saith arbitror I think Again because he saith non erit inconueniens it shal not be incoÌ„uenient Thirdly because he saith audiuâ— ita dicentem I heard one say so The fiâ—st obiection Origen in his book de paenitentia saith y t he will fall prostrate on his knees and inuocate all the saintes in heauen that they will helpe him because he dare not pray to God for himselfe The answere I say first that this assertion fathered vpon Origen will confute it selfe for how could Origen or anie faithfull christian be in feare humbly to inuocate our most mercifull God who willeth all to come to him that are in distresse who promiseth to heare all those that in their trouble call vpon him Who graunteth to vs whatsoeuer we aske in his sonnes name who hath appointed his sonne to make intercession for vs. I say secondly that this booke alledged in the obiection is not Origens but a plaine counterfeit And I prooue it effectually because their owne pope Gelasius hath so resolued The 2. obiection Origen saith that the fathers of the churche appointed the feast day of the holy Innocentes and that by the will of God that so their intercession might profite their parentes The answere I say first that if all this were graunted it could but at the most proue that the saints pray for vs which in a good sense may be admitted For I willingly graunt that the saintes in heauen doe in generall maner and termes pray for vs that is that they wishe vs to perseuere in the true faith and feare of God and y t in the end we may be partakers with theÌ„ of eternal glory I say secondly that sundry learned men doe thinke these homilies from whence this obiection is taken not to be any part of Origens workes I say thirdly that if Origen doe make that a constant doctrine in one place which he graunteth to be a disputable question in another place what remaineth but to thinke his opinion therein to be of no force I say fourthly that the papistes as their Ruffinus recordeth will admit nothing in Origen which disliketh them but reiect all such stuffe as infarsed into his workes by the heretickes Let them therefore giue vs leaue also to reiect in Origen if in any place he seeme to approoue inuocation of saintes as that which is infarsed by the heretickes specially because in other places he teacheth the contrary doctrine The fift Canon About 20. yeares after that Origen had doubtfully disputed the praying of saintes for vs S. Cyprian and S. Cornelius set down that point resolutely as standing no longer in doubt therof to wit that the saintes in heauen doe pray for the liuing here on earth For they made this couenaut that whether of them soeuer should die the first should pray for his brethren and sisters yet liuing These are S. Cyprians owne wordes Et si quis istinc nostrum prior diuinae dignationis celeritate praecesserit perseueret apud dominum nostra dilectio pro fratribus sororib apud misericordiam patris noncesset oratio And if either of vs shall through Gods mercie die before the other let our loue continue still in Gods sight let vs not cease to desire the fauour of God for our brethren and sisters yet liuing Thus saith S. Cyprian Out of whose wordes I note first that to be established in his time which was but in opinion and doubtfull case in the daies of Origen To wit that the saintes in heauen pray for vs here on earth I note secondly that the inuocation of saintes in heauen was neither established in saint Cyprians time neither once called into question I note thirdly that popish inuocation of Saintes sprung vp by little and little from one degree to another The sixt Canon About an hundreth yeares after S. Cyprian which was about 350. yeares after Christ some of the fathers by rhetoricall apostrophees did applie their orations to the dead as if they had been liuing Of which sort were S. Basill and saint Gregory Nazianzene who though they did but inuocate the saints figuratiuely and of a certain excessiue zeale yet did such their inuocations minister occasion to the papistes of all their superstition in that behalfe These are the wordes of S. Gregory Nazianzene Audite populi tribus linguae homines omnes cuâ—usuis generis aetaetis quicunque nunc estis existetis Infra audiat quoque Constantini magni anima si quis mortuis sensus est omnesque eorum qui ante eum imperium tenuerunt piae Christique amantes animae Heare O people kinreds tongues nations ages whosoeuer are now liuing or shalbe borne hereafter Let also the soule of Constantine the Great heare all the christian godly soules of the Emperors before him if the dead perceiue any thing at all And againe in another place he thus writeth At ô pascha magnum inquam sacro sanctum pascha totiusque mundi piaculum te enim quasi vita praeditum alloquor But O Passeouer the great I say and sacred Passeouer and the purgation of the whole world For I call vpon thee as if thou hadst life Thus writeth Nazianzene by whose wordes we may measure both the rest of his sayings and of the other fathers First therefore I note that hee doth inuocate aswell senselesse thinges as reasonable soules Secondly hee calleth vpon the soules of all the people in the world whereof some were damned in the bottome of hell and so could not heare as euery learned papist will admit Thirdly he inuocateth those that are yet vnborne Vpon these sandie foundations are built all popish superstitious inuocations The 7. Canon Catholique doctrine is that as Vincentius Lyrinensis who liued aboue a thousand yeares agoe defineth it which hath been receiued constantly of al the faithful at al times and in all places Which Vincentius is and euer was of great reputation with and amongst al learned papists and consequently since popish inuocation of Saintes neither was constantly receiued of all the faithfull neither in all places neither at al times as which was not heard of for many hundreth yeares after Christ it cannot be deemed catholicke doctrine no not by popishe proceeding This Canon ought to be well remembred as which of it selfe ouerthroweth al Romish religion An obiection S Chrysostomes Masse which was generally vsed in the Greeke church maketh expresse mention of the inuocation of Saintes and the same doctrine is taught in sundry places of his workes The
manifest if wee ponder deepely what famous popish doctours haue written herein Bernard hath these expresse wordes Sic non est quod iam quaeras quibus meritis speremus bona praesertim cum audias apud prophetam non propter vos sed propter me ego faciam dicit dominus sufficit ad meritum scire quod non sufficiant merita So there is no cause that thou shouldest nowe aske by what merites we hope for glorie especially since thou hearest the prophet say I will doe it saieth the Lorde not for your sake but for mine owne It is sufficient to merite to know that our merites are not sufficient Thus saith deuout Bernard who though hee liued in the greatest mist of poperie and so was carried away with some errours of his time yet did hee teach most christian doctrine almost in all his workes and because hee was reputed a great papist with the papists his testimonie is euer most forcible against them and their proceedings Aquinas hath these expresse words Manifestum est autem quòd inter Deum hominem est maxima inaequalitas in infinitum enim distant totum quod est hominis bonum est à Deo Vnde non potest hominis à Deo esse iustitia secundum absolutam aequalitatem sed secundum proportionem quandam in quantum scilicet vterque operatur secundum modum suum Modus autem mensura humanae virtutis homini est à Deo ideo meritum hominis apud Deum esse non potest nisi secundum praesuppositionem diuinae ordinationis ita scilicet vt id homo consequatur à Deo per suam operationem quasi mercedem ad quod Deus ei virtutem operandi destinauit And it is manifest that betweene God man there is exceeding great inequalitie for they differ in infinit all the good that man hath is of God Wherefore mans iustice receiued of God cannot be according to absolute equalitie but after a certain proportion to wit in as much as either worketh according to his condition Now man hath the measure and condition of his vertue from God and therefore mans merite cannot be with God saue onely according to the supposal of Gods holy ordinance so to wit that man may attaine that at Gods hand by his working as reward to which God hath appointed his power of working Thus writeth the master papist Aquinas who vtterly ouerthroweth all popish merite as it is this day defended in the church of Rome For first marke well gentle Reader for this is a weightie point Aquinas telleth vs that where there is not perfert equalitie there can be no merite properlie Secondly hee graunteth that there is infinite inequalitie betweene God and man Thirdly hee confesseth that mans iustice is not absolute but imperfect Fourthly he granteth that maÌ„ doth merite nothing in Gods sight saue only by way of his free acceptation Fiftly he confesseth that eternall life is not properly hyre but as it were hyre by reason of the same acceptation Durandus their owne schooleman denieth euery mans works how iust or holie soeuer he be to be simply and properly meritorious but onely to merite in an vnproper and large kinde of speech Meritum inquit propriè de condigno est cui simpliciter debetur aequale virtute operis nullum autem opus nostrum aequale potest esse vitae aeternae neque illam largitur nobis Deus ex iustitia sed ex quadam liberalitate sane quia gratìs acceptat nostra opera Merite saith Durand is properly of the worthy to which that is simply due which is equall by the vertue of the worke but no worke of ours can be equall to eternall life neither doth God giue it vs of iustice but of meere liberalitie in that he freely accepteth our workes Gregorius Ariminensis Marsilius Thomas Waldensis Paulus Burgensis and Io. Eckius all being zealous papists doe for al that denie mans workes to be meritorious of eternal life how holy soeuer the man be And gentle Reader that thou mayest fully knowe howe the papists haue of late yeeres bewitched the world and vnder pretence of holy zeale seduced simple soules call to minde that they vse to wrest the scriptures as I haue already proued out of their owne doctors and to come new no distinctions to make their false doctrine good Which for thy better satisfaction I will prooue concerning this present controuersie of the merite of works out of Iosephus Angles a grey frier and learned popish bishop who euen in that booke which he dedicated to the pope himselfe so mightie is the truth writeth in these expresse words Diuus Chrysostomus ait Etsi millies moriamur etsi omnes virtutes animae expleamus nihil dignum gerâ—mus ad ea quae ipsi à Deo percipimus Eodem etiam modo coÌ„siderantes omnes alij doctores sancti naturalem solummodo bonorum operum valorem illum à valore iusta vitae aeternae aestimatione longissime distare perpendentes prudenter dixerunt opera nostra non esse meritoria aut digna vita aterna Ex lege tamen siue conuentione siue promissione facta nobiscum opera bona hominis cum adiutorio gratiae Dei fiunt aeternae vitae digna illi aequalia quae seclusa illa dei promissione quae passim in sacris literis repetitur fuissent tanto praemio prorsus indigna Saint Chrysostome sayeth though wee dye a thousand times and accomplish all vertue of the minde yet doe wee nothing worthie of those things which wee receiue of God And all other holy doctors considering after the same manner the naturall valure only of good words and perceiuing that it is exceeding farre distant from the valure and iust estimation of eternall life sayd wisely that our works are not meritorious nor worthie of eternall life Yet for the couenant and promise made with vs the good works of man with the help of Gods grace are worthy of eternall life and equall with it which for all that that promise of God which is frequent in the scriptures set aside were altogether vnworthie of so great reward Thus sayth our Popish Bishoppe and holy Frier who though he bestirre himselfe more then a little to establish the condigne merite of works yet doth he in his owne kind of reasoning vtterly confute and confound himselfe For first he graunteth that not onely S. Chrysostome but all the rest of the holy Fathers with him affyrme good workes neyther to be meritorious nor worthy of eternall life Agayne he graunteth that workes considered in their naturall kinde are vnworthie of eternall life Thirdly he graunteth that good works euen as they proceede of grace and assistance of the holy Ghost are for all that vnworthy of eternall life if Gods promise and free acceptation be set apart Which three poynts doubtlesse are all that we desire to be graunted concerning the doctrine of good works And so though the Papists
great comfort of good christians that the aduersaries vnwittingly are beaten with their owne swords For though their doctour Durand onely intend to make good the priests receiuing yet is his reason generall forcible christian insoluble vtterly ouerthroweth al communicating vnder one kind Which hee proueth vnwittingly and vnwillingly such is the force of truth by three reasons first because the bloud is not in the consecrate host sacramentally secondly because the bread caÌ„not signifie the blood thirdly because the sacrament is not perfit vnder one kind Now that to vse dipped bread in stead of the blessed wine is a corruption I haue already proued by pope Iulius who telleth vs that none receiued dipped bread but only Iudas the traitor The fift obiection In the primitiue church the faithfull vsed to carie the bread home with them that they might receiue it when they thought good which is an euident signe that then they receiued it in one kind at home The answere I say first that the custome the obiection speaketh of was as well of the wine as of the bread For S. Gregorie Nazianzene writeth of his sister Gorgonia that shee reserued for deuotion sake some part of the signes of the bodie bloud of our Lord which she brought home from the church Tertullian writing to his wife of this vse maketh mention of the wine as well as the bread And Saint Exuperius as yee haue heard alreadie carried both the kinds about with him to releeue the sicke and absent which he would neuer haue done if the laie people had not receiued in both kinds I say secondly that this custome was not generall but onely vsed in some places of some persons rather of zeale then discretion and therfore iustly abrogated by sundrie holy councils Toletain and Cesaraugustain These are the expresse words of these holy councels Si quis acceptam à sacerdote eucharistiam noÌ„ consumpserit velut sacrilegus propellatur anathema sit If any shall not eate vp all the eucharist which hee receiueth of the priest let him be excoÌ„municated let him be accursed Out of which words I gather that the lay people receiued both kinds in the church but of a certaine zeale reserued some part thereof which they carried home to eate in time conuenient as they thought Which vse these graue synodes vtterly disliking condemned as sacrilegious The sixt obiection Many councels make mention of the laicall communion by which the lay people were distinguished from the clerkes Which distinction coulde neuer haue bene if both had receiued vnder both kindes The answere I answere briefely that both sorts receiued the holy eucharist in both kinds but the difference was this the priest receued before the altar the clerks in the chauncell the lay people without so that the meaning of the councels is this and no other to 〈◊〉 that when the laicall communion was inioyned to the clergie for penance then they were to receiue in both kinds as before but after the other clergie and in a lower place with the vulgar and lay people This my solution is grounded in these words of the Toletain councel Sacerdotes Leuitae ante altare communicent in choro clericus extra chorum populus Let the priests and the deacons communicate before the altar the clerkes in the chancell the people without the chancell In which words is insinuated the distinction of communions by the locall distinction where the communion was receiued The second conclusion The priuate communicating in the popish masse where the priest deuoureth vp all alone is wicked prophane and execrable as which is repugnant to Christs sacred institution controlled by apostolicall tradition and vnknowen to the ancient church following I prooue it briefely First because Christ instituted both kinds commanded al to receiue both kinds and withall because all present accomplished his precept For as Saint Marke saith they all dranke thereof Secondly because S. Paul deliuered to al the Corinthians as wel the lay sort as the clergie not only the forme of bread but of wine also protesting that he had so receiued the same froÌ„ the Lord and consequently that they ought in like maner to frequent that holy sacrament And that all without exception vsed thus to do is most euident by the course of holy scripture For Luke writeth The faithful continued in the apostles doctrine fellowship breaking of bread praiers yea it is so euideÌ„t in the very canoÌ„s of the apostles so highly magnified of the papists that priuat masse was reputed an execrable thing in their time as none liuing perusing their canoÌ„s seriously caÌ„ without the note of impudencie denie the same These are the expresse words of the tenth canon Omnes fideles qui conueniunt in solennibus sacris ad ecclesiam scripturas apostolorum euangelium audiant Qui auteÌ„ non perseuerauerint in oratione vsque dum missa peragitur nec sanctam communionem percipiuÌ„t velut inquietudines ecclesiae moueÌ„tes conuenit communione priuari Let all the faithfull that come to the church in time of the holy mysteries heare the scriptures of the apostles and the gospel And if any shal not continue in prayer til y e masse be done or shal not receiue the holy communion let them be excommunicate as those that disquiet the congregation Thus did the apostles decree In whose constitution we see plainly that the apostles are so farre from approuing the priuat masse of the papists as they would not permit any to be in the church but such as did communicate with the priest This is confirmed euen by the popes canon law Thirdly because all the fathers of approued antiquitie doe teach vs the same doctrine S. Chrysostome hath these words Ista videlicet nunc ad omnes nos dicit qui impudenter hic improbè adstamus Quisquis enim mysteriorum consors non est impudens imprâ—bus adstat These things verily he now saith to vs all which stand by impudently and wickedly For whosoeuer standeth by and doth not communicate he is impudent wicked Oh what would this holy father say if he were this day in Rome and should see many hundreds standing by gazing and the priest onely deuouring al he would doubtlesse terme them most impudent and vngratious people Saint Clement whose Epistles the papistes haue in great reuerence writeth in these words Certè tanta in altario holocausta offerantur quanta populo sufficere debeant Quòdsi remanserint in crastinum non reseruentur Let so many breades be offered at the altar as may suffice the people not only the ministers And if any thing shall remaine let it not bee reserued till the morrow S. Ambrose is consonant and confirmeth Saint Clements assertion in these wordes Munus enim oblatum totius populi fit quia in vno pane omnes significantur Per id enim quod vnum sumus de vno pane
shall ye truely vnderstand that his grace is not consumed with the bit of the mouth Againe thus In principio cauendum est ne figuratam locutionem ad literam accipias Et ad hoc enim pertinet quod ait apostolus litera occidit spiritus autem viuificat Cum enim figuratè dictum sic accipitur tanquam propriè dictum sit carnaliter sapitur Sequitur ea demum est miserabilis animae seruitus signa pro rebus accipere supra creaturam corpoream oculum mentis ad hauriendum aeternum lumen leuare non posse Before all thinges thou must take heede least thou vnderstand that literally which is spoken by a figure For to this end is that which the apostle saith The letter killeth but the spirite quickeneth For our wisedome is then carnall when we vnderstand that properly which is spoken figuratiuely To conclude that is a miserable bondage of the soule to take signes for the things signified and not to lift vp the eye of our minde aboue the corporall creature so to behold eternall light Againe thus Possum etiam interpretari praeceptum illud in signo esse positum Non enim dominus dubitauit dicere hoc est corpus meum cum signum daret corporis sui I may also interprete this precept to be figuratiue For our Lord doubted not to say This is my body when he gaue the signe or figure of his body Againe thus Cum adhibuit ad conuiuium in quo corporis sanguinis sui figuram discipulis coÌ„mendauit tradidit When he admitted Iudas to the banquet in which hee commended and deliuered to his disciples the figure of his bodie and his bloud Againe thus Illi manducabant panem dominum ille panem domini contra dominum They ate the bread that was our Lord he ate not our Lord but the bread of our Lord against the Lord. Againe thus Quomodo in coelum manum mittam vt ibi sedentem tenâ—am fidem mitte tenuisti parentes tui tenuerunt carne tu tene corde quoniam Christus absâ—ns etiam praesens est nisi praesens esset à nobis teneri non posset sed quoniaÌ„ veruÌ„ est quod ait Ecce ego vobiscum sum vsque ad consummationem seculi abijt hic est redijt nos non deseruit Corpus enim suum intulit coelo maiestatem non abstulit mundo Howe shall I reache vp my hand to heauen that I may take holde on him sitting there Reache thither thy faith and thou hast hold on him Thy fathers held him in the flesh holde thou him in thine heart because Christ being absent is also present for if hee were not present hee coulde not be holden of vs but because it is true that hee saith Behold I am with you till the end of the world both he is gone and he is here he is returned and hath not forsaken vs. For hee carried his body vp into heauen yet hee tooke not his maiestie out of the worlde Againe in another place thus Secundum praesentiam maiestatis semper habemus Christum secundum praesentiaÌ„ carnis rectè dictum est discipulis me autem non semper habebitis Habuit enim illum ecclesia secundum praesentiam carnis paucis diebus modo fide tenet oculis non videt According to the presence of his maiestie wee haue Christ alway but according to the presence of the flesh it was rightly saide to his Disciples but ye shall not haue me alway For the Churche had him in the flesh a few daies but now she holdeth him by faith she doth not see him with her eyes Againe thus Sicut ergo secundum quendam modum sacramentum corporis Christâ— corpus Christi est sacramentum sanguinis Christi sanguis Christi est ita sacramentum fidei fides est As therefore in a certaine sorte the Sacrament of Christes bodie is Christes body the sacrament of Christes bloud is the bloud of Christ euen so the sacrament of faith is faith In these manifold testimonies Saint Austen prooueth aboundantly that the popishe carnall imagined presence in the Eucharist is blasphemous and most execrable For first he telleth vs that these words of Christ This is my bodie This is my bloud must needes be vnderstood figuratiuely That is to say that the bread and wine are but the sacraments or figures and signes of Christes body and bloud Secondly hee telleth vs that Christ is ascended and that therfore his bodie cannot be eaten with the bit of mouth as the papistes teach blasphemously Thirdly he saith that the soule is neuer in greater bondage then when shee grossely and carnally taketh the figures and signes for the thinges signified by the same Fourthly he telleth vs that since the signes of thinges be vsually termed by the names of the things signified our Lord doubted not to say This is my bodie when hee gaue but the signe of his bodie Fiftly hee saith that the bread which the other Disciples receiued was our Lord yet that which Iudas receiued was but the bread of the Lord. Which assertion is wonderfull if it bee well noted For if our Lord and maker bee present carnally in fleshe bloud and bone vnder the accidentes of bread and that so long as the same accidentes remayne vncorrupte as the Popishe detestable Faith auoucheth Then doubtlesse Iudas shoulde haue receiued his Redeemer Then perforce Iudas shoulde also haue receiued Panem Dominum Then Iudas coulde not by any possibilitie haue barely receiued panem Domini which yet S. Augustine affirmeth most constantly For first if it were true that after consecration the substance of bread were transubstantiated into Christes naturall bodie as it consisteth of flesh bloud and bone and againe if it were also true that the selfe same bodie remained vnder the forme of bread vntill it were corrupted then let all the papistes in England or els where in Europe tel me how Iudas could receiue panem Domini but not panem Dominum as S. Austen saith that is how Iudas coulde receiue the forme of bread with the fleshe bloud and bones of Christes organicall and naturall body hâ—dden vnder the same and for all that not receiue Christ himselfe and panem Dominum as the other apostles did Let them I I say tell me this and I promise to subscribe If they wil not this doe because they cannot for if they can doe it all the worlde must thinke they will doe it then if the feare of God be before their eies they will acknowledge the trueth that I now defend which God graunt they may doe Amen Sixtly he telleth vs that albeit wee cannot reache with our handes to Christes body which is nowe in heauen yet may we by faith take hold vpon the same Which is the flat doctrine that the church of England this day teacheth of the eucharist For we teach that the eucharist is Christes true body spiritually and sacramentally
that we are indeed made Christes body yet that is not done really or corporallie but in a spirituall and diuine sort And because none can expound S. Chrysostome better then himselfe let vs seriously examine his owne interpretation These are his wordes a little before from whence this obiection is taken Quontam ergo ille dixit hoc est corpus meum nullae teneamur ambiguitate sed credamus oculis intellectus id perspiciamus Nihil enim ensibile traditum nobis a Christo sed rebus sensibilibus omnia verò quae tradidit insensibilia sunt Sic in baptismo per aquam quae re sensibâ—lis est donum illud conceditur quod autem in ea conficitur regeneratio scilicet ac renouatio intelligibile quiddam est Nam si tu incorporeus esses nudé ipse dona incorporea tradidisset tibi quontam verò corpori coniuncta est anima tua in sensibilibus intelligenda tibi traduntur ô quot modò dicunt veblem formam speciem eius vellem vestimenta ipsa vellâ—m calciamenta videre Ipsum igitur vides ipsum tangis ipsum comedis Vestimenta eius desideras videre ipse verò seipsam tibi tradidit non vt videas solum verum etiam vt tangas in te habeas Because therefore hee said this is my body let vs not stand in doubt but let vs beleeue and behold it with the eies of our vnderstanding For Christ gaue vs no sensible thing but spirituall things with sensible thinges and all thinges that he gaue vs are insensible So in baptisme by the water which is a sensible thing that gift is giuen but that that is done in the water to wit regeneration and renouation is a certaine intelligible or spirituall thing For if thou were incorporall hee would haue giuen thee incorporall giftes barely and not hidden but because thy soule is coupled with thy body intelligible thinges are giuen thee in things sensible Oh how many now a daies say I woulde see his forme shape I would see his garmentes I woulde see his shooes Thou therefore seest him thou touchest him thou eatest him Thou desirest to see his garments but he hath giuen himselfe to thee not that thou maiest see him onelie but also that thou maiest touch him and haue him within thee These are the wordes of this auncient father and learned writer which I haue cited at large though they be somewhat tedious because they are able to confound the papistes euen in this argument which they deeme insoluble when due application shalbe made thereof I therfore note first that all giftes giuen vs by Christ in his sacramentes are spirituall and to be receiued by faith I note secondly that though the thinges giuen vs bee insensible yet are they giuen in such things as be sensible and the reason hereof is because our selues are sensible I note thirdly that as the gift in baptisme is incorporall and spirituall euen so is the gift in the Eucharist I note fourthly y t Christ is so present as he is seen touched and possessed but the papistes neither can see him nor touche him in their fondly conceiued reall presence S. Chrysostome therefore speaking of that kinde of presence by which Christ is seene and touched must needes vnderstand that spirituall kinde of presence which we defend according to the Scriptures S. Chrysostome will yet tell vs his meaning more plainly if it possibly can be done Thus doth hee write in another place Quemadmodum enim verba quae locutus est Christus eadem sunt que sacerdotes nunc quoque pronuntiant ita oblatio eadem est eademque baptismi ratio est adeò omnia in fide consistunt For as the wordes which Christ spake are the same which priests now pronounce euen so is it the same oblation and there is the same reason of baptisme all things doe so depend of faith Again in another place thus Haec omnia carnalia quae mysticè spiritualiter intelligenda sunt Infrà quid est carniliter intelligere simpliciter vt res dicuntur neque aliud quippiam excogitare Non enim ita iudicanda sunt quae videntur sed mysteria omnia interioribus oculis consideranda hoc est spiritualiâ—er Al these things are carnall which must be vnderstood mystically and spiritually What is it to vnderstand carnally simply as the things are spoken neither to thinke any other thing For they must not so be iudged which are seene but all mysteries must be considered with the interiour eyes that is spiritually S. Bernard though hee were a monke and liued in the altitude of popery yet is he sincere as in many other thinges so in this point of doctrine These are his wordes Adest enim nobis etiam nunc carnis ipsius vera substantia haud dubium sanè quin in sacramento Adsunt reuelationes sed spiritu virtute Infrà sed quomodo eum etiam nunc habet ecclesia in fide sacramentis For y e true substance of his flesh is euen now present with vs there is no doubt but it is in y e sacrament We haue reuelations present but in spirit and verity But as the church hath him euen now in faith and sacramentes Loe we haue and receiue the true flesh of Christ but in spirite and veritie but in faith and sacramentes This assertion of their owne beloued Bernard is doubtlesse our constant doctrine The popish approoued glosse teacheth vs the same doctrine For these are the expresse words therof Coelesie sacramentum quod est in altari impropriè dicitur corpus Christi sicut baptismus improprie dicitur fides Infrà coeleste Sacramentum quod verè repraesentat Christi carnem dicitur corpus Christi sed impropriè vnde dicitur suo modo sed non rei veritate sed significati mysterio vt sit sensus vocatur Christi corpus id est significatur The heauenly sacrament which is on the altar is called vnproperly the body of Christ as baptisme is vnproperly called faith The heauenly sacrament which truely representeth Christes fleshe is called the body of Christ but improperly Whereupon he saith suo modo after it owne maner but not in the trueth of the thing but in the mysterie of that which is signified that this be the sense it is called Christes body that is to say it is the signe of Christes body The 4. obiection Christ saith plainly this is my body and not this is a signe or this doth signifie my body Hee meant nothing lesse then to vse tropes and figures in the institution of this holy sacrament The answere I say first that the case is so plaine as no papist in Europe can deny that Christ vsed a trope or figure in the institution of this sacrament For these are the words of the institution This cup is the newe testament in my bloud In which wordes the trope or figure called Metonymia doth twise occurre
people neither answere the minister nor yet vnderstand what is said Saint Ambrose hath these words In oratione totius plebis tanquam vndis refluentibus stridet tum responsoriis psalmorum cantu virorum mulierum virginum paruulorum consonus vndarum fragor resultat When al the people pray together there is a noyse as if the waues of the sea should beate one against another then with the answering of Psalmes with the sâ—â—ging together of men women maids and little children the consonant sound reboundeth as it were an eccho with the surges of the sea By this testimonie we see euidently that the practise of the ancieÌ„t church agreeth with ours and vtterly confoundeth the antichristian popish mumbling Pope Gregorie himselfe confirmeth this doctrine in these wordes Sed dominica oratio apud Graecos ab omni populo dicitur apud nos autem à solo sacerdote Furthermore among the Greekes all the people say the Lords prayer but with vs the priest alone saith it Behold this Gregory liued 590. yeres after Christs sacred incarnation yet in his daies y â— people of Rome vsed to pray with the minister eueÌ„ in time of the masse Philo a very ancient and learned writer sheweth this olde practise of our christian church in these words Et vt vnus ex omnibus consurgens in medio psalmum honestis modulis concinat vtque praecinenti ei vnum versiculum omnis multitudo respondeat And that one among all shall rise vp in the middest and sing a Psalme with tuneable voice and that so soone as he hath sung one verse all the people answere him Sozomenus sheweth plainely in his historie that in his time which was more then 400. yeares after Christ the people and the ministers did sing psalms in the church together These are the words as Cassiodôrus in his Tripartite historie reporteth them Apud Antiochiam non concordabant in professione sua clerus populus sed per choros vt est consuetudo ad hymnos dicendos Deo in fine psalmorum monstrabant propriam voluntatem At Antioch there was variance in a certaine point of religion betweene the people the clergie but singing spalmes to God in companies as the maner was they declared their mindes in the end of the Psalmes S. Chrysostome speaketh so plainely of the peoples praying together with the priest and that euen in the time of masse as none that heare his words can stand any longer in doubt therof These are his expresse words In ijsdem iterum horrendis mysterijs bene precatur sacerdos populo bene precatur populus sacerdoti Nam cum spiritu tuo nihil aliud est quam hoc Ea quae sunt eucharistiae id est gratiarum actionis coÌ„munia sunt omnia neque enim ille solus gratias agit sed etiam omnis populus Prius enim acceptâ illorum voce deinde congregatis illis vt digne iuste hoc faciat incipit Eucharistiam Et quid miraris si populus cum sacerdote loquitur Againe in these reuerend mysteries the priest wisheth grace to the people the people desire grace for the priest For these words with thy spirite haue no other meaning The things that pertaine to the Eucharist that is to the giuing of thanks are common to them all for he onely giueth not thanks but all the people also with him For hee first receiueth their voice after that they being gathered together that he may doe this reuerently and well he beginneth the communion And what maruell is it to thee if thou see the people speaking with the priest S. Hierome giueth a constant testimony of the practise of the church of Rome in his time affirming that the people were heard sounding out Amen with an Eccho as if it had beene with an heauenly thunder And Saint Basill saith that in his time all the people sang psalmes together in the church Yea hee addeth that it was the custome of all churches so to doe Saint Cyprian witnesseth the same thing to haue beene the practise of the church in his time alleaging the very words that the commoÌ„ people answered to the priest Thus doth he write Ideo sacerdos ante orationem praefatione praemissa parat fratrum mentes dicendo sursum corda vt dum respondet plebs habemus ad Dom admoneatur nihil aliud se quam dominuÌ„ cogitare debere Therfore the priest after y e preface before the praier prepareth the minds of the brethren saying Lift vppe your hearts that while the common people answer we lift them vp vnto the Lord they may be instructed to thinke vpon no other thing but the Lord. S. Augustine confirmeth that which the other fathers haue said in these golden words Quid hoc sit intelligere debemus vt humana ratione non quasi autum voce cantemus Nam meruli psittaci corui picae huiusmodi volucres sâ—pe ab hominibus docentur sonare quod nescâ—unt Scienter autem cantare non aui sed homini diuina voluntate concessum est Infra Nos autem qui in ecclesia diuina eloquia cantare didicimus simul etiam instare debemus esse quod scriptum est beatus populus qui intelligit iubilationem Proinde charissimi quod consona voce cantauimus sereno etiam corde nosse ac videre debemus Wee must vnderstand what this is that wee may sing with reason as men and not chirpe in voice like birds For Owsels and Parrets and crowes and Pies and other birds are often taught by men to sounde they knowe not what but to sing with knowledge God hath granted to man not to birds Wee therefore that haue learned to sing in the church gods heauenly words must also endeuour to be that that is written Blessed are the people that vnderstand what they sing Therefore my dearest we ought to know and see with a pure hart that which we haue sung with tuneable voice In fine S. Paul doth bitterly exclaime against this detestable practise in celebrating the holy mysteries in a strange and vnknowen tongue Hee commaundeth straitely that euerie thing in the churche be done to edification and consequently that the communion be not ministred in an vnknowne tongue because no man can be edified thereby These thinges being so it may be demaunded what mooued our disholy father the pope to commaund the church-seruice of late yeares to be done in the Latine tongue To which question the auncient and learned writer Lactantius seemeth to answere pithily in these wordes Hinc fida silentia sacris instituta sunt ab hominibus callidis vt nesciat populus quid colat Heereupon trustie silence was appointed to the mysteries by subtle and crafty men that the people stil remaining in ignorance should neuer know what they worshipped The 3. Section Of the canon of the Masse THe papistes of late daies ascribe such sanctimonie to
traditions Out of these words I note first that the vaine curious distinctioÌ„s of the schoole doctors haue brought much mischeif into the church of god which if a papist had not spoken it wold seeme incredible to the world I note secondly that it is impossible for a papist to make his confession according to the popish law consequently that al papists by popish doctrine must perish euerlastingly Marke wel my words gentle reader The papists teach vs to hold for an article of our beleef that we are bound to make our confessions as the popish lawe prescribeth that is as Aquinas and Scotus haue set towne the same And for al that Geâ—lerius a papist himselfe and a great diuine complained often to his friendes that no man coulde possiblie performe the same Nowe then since on the one side the popish confession must bee made vnder paine of damnation and since on the other side none possibly can make the same as is required it followeth of necessitie by popish doctrine that all papists must be damned eternally O miserable poperie confounded by thy selfe Thine owne doctors O popery such force hath the truth haue bewrayed thy trecherie to the world It is to vs his great mercy for the merits of Christ Iesus and to you papists his iust iudgement for the punishment of your sinnes If you wil in time repent and embrace his holy gospel his mercie is open towards you if you will still continue in your wilful obstinacie God doubtlesse wil reuenge the bloud of his innocents at your hands For with your beggerly vnwritten traditions you deuour the soules of many thousands I note thirdly that many liuing among the papists doe externally obey the popish law who in their hearts detest a great part of their late hatched Romish religion This is euident by the secret complaint of this learned man Geilerius who tolde that to his trustie friends which hee durst not disclose to others I say thirdly that in S Cyprians time some were so zealous and so esteemed the sacred ministerie that although they did not denie the faith publikely in time of persecution yet bicause they had some doubts therein were troubled in their minds they voluntarily disclosed their secret griefes to Gods ministers humbly desired their godly aduise and submitted themselues to do what they thought expedient by reason whereof they sometime had publike penance inioyned them and confessed that in the face of the congregation which they before disclosed secretly to the ministers which thing was appointed for edification sake by the ministers and of deuotion voluntarily performed by the penitents This my answere is fully contained as well in the words of Origen as of Saint Cyprian Saint Cyprian hath these words Quanto fide maiores timore meliores sunt qui quamuis nullo sacrificij aut libelli facinore constricti quoniam tamen de hoc vel cogitauerunt hoc ipsum apud sacerdotes dei dolenter simpliciter confitentes exomologesin conscientiae faciunt animi sui pondus exponunt salutarem medelam paruis licet modicis vulneribus exquirunt How much sounder in faith and better in holy feare are they who neither hauing offended by sacrificing to the Idols nor by exhibiting libels to the magistrates yet because they sometime thought of these matters do simply penitently confesse the same to Gods ministers doe lay open their conscience and do disclose the griefe of their minds and seeke for wholesome medicine though their wounds be small and easie to be cured Out of these words I note first that all generally made not their confessions of secret faults but onely certaine zealous deuout persons I note secondly that as al people did not confes their secret faults so neither did these deuout penitents confes al their secret faults but only their secret cogitations concerning y e denial of their faith in persecution I note thirdly that these deuout persoÌ„s perceuing theÌ„ that did the facts openly to be inioyned to confesse the same in the face of the congregation withal doubting what themselues were bound to doe for their secret thoughts of the same matters came voluntarily to Gods ministers confessed the griefe of their mind vnto them and desired their godly counsell All which may be gathered out of S. Cyprians words and more plainely out of Origens words following Origen hath these expresse words Tantumodo circumspice diligentius cui debeas confiteri peccatum tuum Proba prius medicum cui debeas causam languoris exponere qui sciat infirmari cum infirmante flerecum flente qui condolendi compatiendi nouerit disciplinaÌ„ vt ita demum si quid ille dixerit qui se prius eruditum medicum ostenderit misericordem si quid consilii dederit facias sequaris si intellexerit praeuiderit talem esse languorem tuum qui in conuentu totius ecclesiae exponi debeat curari ex quo fortassis caeteri aedificari poterunt tu ipse facilè sanari multa hoc deliberatione satis perito medici illius consilio procur andum est Onely looke about thee diligently to whom thou maist confes thy sinne Trie first the Phisition to whom thou must disclose the cause of thy disease such a one as knoweth to be infirme with him that is imfirme to weepe with him that weepeth and hath learned to sorrow and take compassion that so at the length if hee shall say any thing who before hath shewed himselfe to be a skilfull merciful Phisition if he shall giue thee any counsell thou maiest do and folow the same If he shall perceiue and foresee thy disease to be such that it must be disclosed in the assemblie of the whole congregation so be cured wherby perhaps both others may be edified thy selfe made whole then this must be done with great deliberation by the skilful counsel of the said phisition Out of these words I note first that the penitents made election both of that they did confesse and of the priest also to whom they did confesse Where this day by the law of poperie wee must confesse euery sin by compulsion and also to our parish-priest only I note secondly that we must confesse to none but to such as we first know to be discreet and learned so by your fauour we must this day confesse to few parish priests in Europe For they are commonly sir Iohns lacke-latine as wise as none of theÌ„ al. I note thirdly that when such things as were voluntarily confessed to the priest seemed to be such as might edifie the people then the priests exhorted to confesse the same againe before the whole congregation Which point conuinceth plainely that such their confessions were voluntarie and not by constraint of law I prooue it because the priest may not for the safegard of his life nor for to saue the whole world reueale any one sinne of auricular
and that it is truely receiued by faith and spirite according to this doctrine of our maister Christ. The wordes that I spake vnto you are spirite and life Seuenthly he telleth vs that as Christ is on earth still according to his deitie so is he in heauen til the daie of doome according to his humanitie And that as he is present in his god-head till that time so is hee absent in his manhood For saith S. Austen touching the presence of his fleshe hee was but a fewe daies on earth Yea say the papistes S. Austen lieth and when he thus wrote he was a sleepe and so were the rest of the fathers that hold as he doth We affirme without scriptures fathers rime and reason that hee is carnally present at the priestes appointment in ten thousand pixes at once More absurdly then this we say that a mouse can catch Christes carnall body carry it away into an hole and there deuoure it with her teeth Of which blasphemous doctrine the great papist Petrus Lombard surnamed their master of sentences knoweth not what to say or thinke but being at his wits end what answere to make thus answereth the question without answere for his answere is answerelesse in these wordes Quid ergo sumit mus vel quid manducat Deus nouit hoc What therefore doth a mouse take when shee catcheth the reserued hoast or what doth she eate God knoweth this Lo is not this a graue answere of the grauest father amongst our popish doctors He is tearmed the master of sentences and his bookes are publikely read in their schooles of diuinitie and so of the next authoritie to the holy scriptures And for al this so doubtfull and vncertaine is their faith that when a mouse catcheth their accidents without subiects he knoweth not in the world what is become of their carnall reall presence Eeightly he telleth vs that the sacrament of Christs body is not his body properly but after a sort and that sort he affirmeth to be this to wit as the sacrament of faith is faith Now euerie childe knoweth that baptisme or the sacrament of faith is not faith properly but improperly figuratiuely and by way of signification onely Ninthly Saint Ambrose whom â—he papists thinke to make wholy for their side hath these expresse words Si tanta vis est in sermone Domini Iesu vt inciperent esse quae non erant quanto magis operatorius est vt sint quae erant in aliud commutentur If there be so great power in the word of our Lord Iesus that things beganne to be which were not how much more is it workefull that things bee which were and bee changed into another thing In these words Saint Ambrose declareth the creatures of bread and wine to remaine still in their proper nature and substaunce and withall to bee changed into another thing that is to say into the sacraments of Christs true body and bloud To this our Iesuite Bellarmine answereth in these words Non dixit vt sint id quod erant tunc enim panis manere deberet sed vt sint quae erant id est nâ—n annihilentur sed maneant quamuis mutata Hee saide not that they may bee that which they were for then the bread ought to remaine indeede but that they may stil be which were before that is that they bee not annihilated but abide still though changed To this answere of our Iesuite I say first that Saint Ambrose meaneth no other thing then did Saint Austâ—n when he called baptisme the sacrament of faith For the omnipotencie of Christs word is required of them both in both sacraments And as the water is changed into another thing that is to be a sacrament and â—eaâ—e of Gods fauor which before was but common water euen so bread is chaunged into another thing that is to be the sacrament of Christs body which was before but common bread I say secondly that as a married man is by matrimonie chaâ—ged into another thing and yet keepeth still the nature of a man and as a Bishop by orders is altered into another thing and yet keepeth still his former substance euen so the bread in the Eucharist is changed mystically and still remaineth true bread This is a good argument against the papists who defend matrimonie and orders to be two holy sacraments I say thirdly that if aliud must needes signifie an essentiall change as master Harding our Iesuite and the rest will haue it to doe then either married men haue gotten nothing by their matrimoniall contractes nor Bishoppes by their consecrations or at least all married men and Bishops haue lost the natures of men and are changed into another substance But as the Logicians tel vs these three transcendents ens res aliquid may bee affirmed of whatsoeuer is and for the order of Bishops the papists tell vs that it imprinteth an indeleble character touching matrimonie Christ himselfe telleth vs that it is an indissoluble band Touching the persons themselues experience telleth vs that they are still as truâ—ly men as they were before and consequently the word aliud may as well signifie an accidentall alteration as an essentiall transmutation I say fourthly that euerie thing is truely denominate of it essentiall forme and therefore if the substance and essentiall partes of bread and wine bee cleane gone and the externall accidents thereof onely remaine as Bellarmine woulde gladly glosse Saint Ambrose then doubtlesse may wee truely say that they are gone which were before not that they still remaine vnlesse perhappes the papists will say that the horse remaineth when nothing is left but his skin and that a man liueth after he be dead For in both more remaineth then of their wine and bread I say fiftly that by Bellarmines answere if himselfe were changed into the essentiall nature of an asse and kept still the externall figure of a man yet shoulde hee still be as truely Bellarmine as he was before and so Iesuits may be both Asses and men at once a priuiledge granted to all others of their crew The first obiection S. Austen alluding to the facts and wordes of Dauid by which Christ was prefigured writeth in this maner Manibus aliorum potest portarâ— homo manibus suis nemo portatur quomodo intelligatur in ipso Dauid secundum literam non inuenimus in Christo autem inuenimus Ferebatur enim Christus in manibâ—suâ—s quando coÌ„mendans ipsum corpus suum ait Hoc est corpus meum Ferebat enim illud corpus in manibus suis ipsa est humilitas Dom. nostri Iesu Christi A man may bee carried in the hands of others but no man is carried in his own hands How this may be vnderstoode in Dauid literally we doe not finde but in Christ wee doe it finde For Christ was borne in his owne hands when he commended his owne bodie and saide This is my body For he helde